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arXiv:quant-ph/0108039v1 8 Aug 2001 MINDLESS SENSATIONALISM: A QUANTUM FRAMEWORK FOR CONSCIOUSNESS ∗ Don N. Page † CIAR Cosmology Program, Institute for Theoretical Physics Department of Physics, University of Alberta Edmonton, Alberta, Canada T6G 2J1 (2001 Feb. 15) I write as a physicist, with the knowledge that many physicists are studying the mathematical structure of our physical universe and hope to be able to find a ‘theory of everything,’ or TOE, that will give a complete set of dynamical laws for this structure. This would essentially give the rules for how all the physical quantities in the universe evolve. Such a TOE would not be itself give the boundary conditions also necessary to determine the history of the universe, so it is a misnomer to say that it is a ‘theory of everything,’ but it is convenient to retain the acronym TOE for this dynamical part of the laws of physics. Some physicists, such as Hartle and Hawking [1], are also seeking to find rules specifying the boundary conditions (BC) of the universe as well. The combination of the TOE and the BC would then give a complete description of the mathematics of the state of the universe and its evolution. (This might be called a ‘Theory Of More of Everything,’ or TOME.) However, if one takes an even broader view, one realizes that even the TOME (the TOE and the BC) would not really comprise a theory of everything either, since they do not specify what conscious experiences occur within the universe. At least this seems to be the case if the TOME is assumed to be of the general mathematical types that are currently being sought, since such types do not seem by themselves to specify precisely what conscious experiences occur. Nevertheless, there is the general consensus that there should be some sort of ‘psycho-physical parallelism’ or connection between the mathematical structures described by current and sought-for theories of physics and the conscious experiences ∗ Alberta-Thy-04-01; invited contribution to be published in Consciousness: New Philosophical Essays, edited by Quentin Smith and Alexandar Jokic (Oxford: Oxford University Press, 2002). † Internet address: don@phys.ualberta.ca 1 that each of us apparently has. Indeed, it can be argued that all we directly experience are these conscious experiences themselves, and our feelings that there is a mathematical structure for the physical world seems to be ultimately based upon the enormous success of our partial glimmerings of such a structure in explaining many aspects of our conscious experiences. In other words, we do not seem to experience directly the mathematical structure at all, but we seem to experience the feeling that our partial theories for such a structure help us better understand our experiences. For example, as part of some of my conscious experiences while writing this, I have a feeling that I am looking at a computer screen that (except for the details of what is displayed upon it) is very similar to what I would consider to be the same computer screen that I think I remember viewing at many times in the past. Furthermore, I have the feeling that my understanding of the feeling of the existence and persistence of certain properties of what I interpret to be the computer screen in front of me, is helped by my effective partial theory of the existence of this screen as a physical object and of its approximate “object permanence” over the relevant timescales. (Incidentally, I do not believe that any ultimate theory of physics will have any precisely existing persons such as “I,” any precisely existing “objects” such as computers screens, any absolute notions of “personal identity” or “object permanence,” or even any absolute notion of time or of timescales, but to illustrate my ideas, I am merely using the crude notions from a rough instrumentalist theory to denote how “I” feel “I” “believe” ideas about an “external” “physical” world seem to help explain my “internal” “mental” experiences.) Therefore, very crudely, I think that I have the experience of remembering my computer screen as a persisting object because, according to my rough theory, there is such an object in the physical world. Such a rough theory can be refined, and I might believe that a better theory claims that my conscious experience is more directly correlated with (or is “caused by”) certain physical processes within my brain. The point is that it certainly seems to have explanatory value to assume that in some sense there exists a physical world, and that our conscious experiences are either part of it or else are correlated with it. Of course, it is logically possible that only the conscious experiences by themselves exist (or even just the one conscious experience that I am having “now,” to take an extreme solipsistic view that denies even the existence of my past experiences as anything other than the partial contents within the memory components of my present experience). However, the experienced correlation between the different components of the content of even my present experience would then seem to lack the explanation that appears possible from the assumed existence of an external physical world. Therefore, I shall assume that an external physical world does exist in some 2 sense and is helpful for explaining our conscious experiences. For it to be helpful, it must be connected or correlated with the internal conscious experiences in some way, and this connection is the ‘psycho-physical parallelism’ or PPP that I shall assume exists. Now the question arises as to what the form is of this assumed ‘psycho-physical parallelism.’ This form will of course be dependent upon the form of the two entities that are being connected, the internal conscious experiences and the external physical world. I am certainly no expert on the academic work that has been done on theories of the form of the internal conscious experiences, though I can claim to experience at least one of them directly myself. On the other hand, I have done academic work for many years on theories for the form of the external physical world, and so I have some idea of the constraints of current physical theories on that end of the psycho-physical connection, even though we physicists certainly do not yet have the complete physical theory or TOME described above, and I would not be personally competent to assess it fully even if we physicists as a community did have such a theory. An essential point here is that, so far as we know, and so far as current physics theories give any strong hint, the external physical world seems to be thoroughly quantum mechanical. Therefore, as Quentin Smith [2] has emphasized in this volume, a realistic theory of the ‘psycho-physical parallelism’ should include the quantum nature of the physical world in order to be consistent with the most basic feature of our current best theories of physics. I should say that, unlike some, I do not believe that it is necessarily impossible for there to exist a (different) universe in which the physics is entirely classical and yet conscious experiences exist and are correlated with that external physical world. However, I am strongly convinced that such a classical universe is not ours, and so if we want a correct theory of the psycho-physical connection for our universe, we must include the quantum nature of our universe (or possibly whatever it is that replaces the quantum if our current quantum theories are entirely superseded, though I think it highly unlikely that such a future theory would revert entirely to the completely classical picture held before quantum theory was discovered). Of course, there are a multitude of ways in which one might postulate a connection between conscious experiences and a quantum physical world. Quentin Smith [2], Barry Loewer [3], and Michael Lockwood [4] have discussed three within this volume. However, rather than reviewing the various possibilities that have been proposed, I wish to summarize my own conjecture for the framework or basic form of the connection. When emphasizing the quantum side of the connection, I have called this Sensible Quantum Mechanics (SQM) [5, 6], but, for reasons that will become apparent, when emphasizing the conscious side of the connection, I might call it Mindless Sensationalism (MS). Mindless Sensationalism is very similar in many ways to the many-minds theories 3 developed by Lockwood [7, 8, 9, 4] and by David Albert and Loewer [10, 11], except that the basic conscious entities, which Mindless Sensationalism asserts there are “many” of, are conscious experiences rather than minds. By a “conscious experience,” I mean all that one is consciously aware of or consciously experiencing at once. Lockwood has called this a “phenomenal perspective” or “maximal experience” or “conscious state.” It could also be expressed as a total “raw feel” that one has at once. In my papers on Sensible Quantum Mechanics [5, 6], I have usually called it merely a “perception” or sometimes an “awareness” or “sensation,” but I do not wish to imply that I am using the same subtle meanings for those terms that others might. For example, I am not merely considering an individual sensory perception, or even just the set of simultaneous sensory perceptions of things external to the brain. Instead, what I mean by a conscious experience or perception is a total conscious awareness, a “subjective,” “internal,” “first-person” experience by roughly what one crudely thinks of as one conscious “being,” at roughly the one “time” that is then felt by the conscious “being” to be “now.” (However, I hasten to say that I doubt the absolute existence of any uniquely identifiable conscious “beings” within our universe, and I also doubt the existence of any entity with the precise properties commonly ascribed to “time,” except possibly for the admitted existence of mental concepts within the contents of certain conscious experiences themselves. For me the conscious experiences themselves are the fundamental entities, and it is only in trying to illustrate, in commonly understood language, what I mean by them, that I am apparently forced to describe them in terms of what I regard as less fundamental concepts such as “conscious beings” and “at one time” or “now.”) A conscious experience can include components such as a visual sensation, an auditory sensation, a pain, a conscious memory, a conscious impression of a thought or belief, etc., that are all experienced together. However, it does not include a sequence of more than one immediate experience that in other proposals might be considered to be strung together to form a stream of consciousness of an individual mind. Because I regard the basic conscious entities to be the conscious experiences themselves, which might crudely be called sensations if one does not restrict the meaning of this word to be the conscious responses only to external stimuli, and because I doubt that these conscious experiences are arranged in any strictly defined sequences that one might define to be minds if they did exist, my framework has sensations without minds and hence may be labeled Mindless Sensationalism. I should also emphasize that by a conscious experience, I mean the phenomenal, first-person, “internal” subjective experience, and not the unconscious “external” physical processes in the brain that accompany these subjective phenomena. In his first chapter, Chalmers [12] gives an excellent discussion of the distinction between the former, which he calls the phenomenal concept of mind, and the latter, which 4 he calls the psychological concept of mind. In his language, what I mean by a conscious experience (and by other approximate synonyms that I might use, such as perception or sensation or awareness) is the phenomenal concept, and not the psychological one. Now that I have tried to illustrate what I mean by the conscious experiences that I take to be the basic entities that make up what might be called the “internal” mental world (which I shall here call the “conscious world”), let me turn to a quantum description of what might be called the “external” physical world. (This world I shall here call the “quantum world” to avoid offending the materialists who say that consciousness is part of the “material world,” whatever that is supposed to mean, and to avoid offending the physicists, myself included, who claim that consciousness is part of the “physical world,” whatever that is supposed to mean—as a physicist I shall take it to mean roughly whatever is studied by those who consider themselves doing physics. I’ll nevertheless inevitably offend the smaller number of quantumists who consider consciousness to be a quantum phenomenon, but I want some short phrase to denote the non-conscious aspects of a physics description of our universe, without of course intending to deny that there is a relation between consciousness and the quantum world.) For those who object that my terminology implies an unrealistic dualism between the internal mental world and the external physical world (between the “conscious world” and the “quantum world” as I am using these terms), I can say that I do not wish to imply that there is necessarily a fundamental distinction between these two “worlds,” but at the present level of description it seems to help to recognize the distinction between the two ways of describing aspects of our universe. Physicists often try to describe some aspects of our universe by using the mathematical language of current physics and ignoring consciousness, and it seems that others (idealists?) can consider conscious experiences separately from the aspects of our universe that physicists usually consider. There may be a deeper level of understanding at which the “conscious world” and the “quantum world” are unified, but to get to this level it does not seem to me to help to pretend that at our present level of understanding our descriptions do not usually make a distinction between what appears to be these two different aspects of reality. Rather than restricting attention to particular theories or theoretical frameworks for the quantum world, such as nonrelativistic quantum mechanics, relativistic quantum field theory, quantum gravity, or quantum string or M theory, I shall here focus on what I consider to be the basic elements of quantum theory as I presently understand it. In the Feynman path-integral approach, the basic elements of quantum theory might be a set of “paths” or fine-grained histories allowed for the universe, and a rule for assigning to each such history a complex number called an “amplitude” (a number of the form of a real number plus i, the square root of −1, times another real 5 number; the complex number is itself real if the real number multiplying i is 0). (The dynamical ‘theory of everything’ or TOE would then be primarily concerned with specifying the rule for assigning the amplitudes, and the boundary conditions or BC would essentially tell what paths are to be included.) That is not the whole story in this approach, however, as there seems to be a need to combine the individual paths into appropriate sets of paths and add up the amplitudes for all the paths in each set. Precisely how this is to be done is a bit mysterious to me, and so I find it a bit clearer to try to relate consciousness more directly to another approach to quantum theory, which might be called the operator approach. (There are crude rules for which amplitudes in the path-integral approach to add up in practical situations, but I’m not sure these rules are not implicitly invoking some assumptions about something like consciousness, whereas at the level of discussing only what I am calling the quantum world, I would like to start with a set of structures that do not depend in any way on consciousness.) In the operator approach, the basic elements of quantum theory might be a set of “operators” obeying some algebra (rules for adding and multiplying them), along with some “quantum state” (or simply “state”) for the universe that determines a complex number called the “expectation value” for each operator. I shall give some examples below, but for now one can think of the operators as some abstract mathematical entities that can be multiplied by complex numbers, added or subtracted, and multiplied together to give other operators. The expectation value of the operators, determined by the quantum state, is required to be linear in that the expectation value of the new operator that is a certain complex number times the old operator is simply that complex number times the expectation value of the old operator, and the expectation value of the sum of two operators is simply the sum of the expectation values of the two separate operators. (However, the expectation value of the product of two operators is not, in general, the product of the expectation values of the two separate operators.) In the operator approach, the operators are somewhat analogous to the amplitudes for the paths in the path-integral approach and so would be the part primarily determined by the TOE. Similarly, the quantum state is somewhat analogous to the set of allowed paths in the path-integral approach and so would be primarily determined by the BC. Getting the expectation value for an operator would be analogous to adding up the amplitudes for a certain set of paths. (Actually, on this issue the operator approach seems a bit more complete, since to say what an operator means in the path-integral approach, one needs to say which set of paths contribute to each operator, usually with an additional complex weighting factor besides the amplitudes for the paths themselves.) As an example of the operator approach, consider the example of a ‘universe’ consisting of a single nonrelativistic particle moving in one spatial dimension, e.g., along the x-axis. In this simple case, the quantum states can be represented by 6 ‘wavefunctions’ that are complex functions of x, say ψ(x), and which are squareintegrable, meaning in this case that the integral of |ψ(x)|2 over all x is finite. (The absolute value squared of a complex number, such as ψ = ψR + iψI with ψR and ψI being the two real numbers that make it up, is |ψ|2 = ψR2 + ψI2 , a real nonnegative quantity that is the square of the distance, from the origin, of the point representing ψ on the complex plane, which itself has a horizontal, or ‘real,’ axis representing the real part, ψR , of the complex number ψ, and a vertical, or ‘imaginary,’ axis representing the imaginary part, ψI , of the complex number ψ.) In this one-dimensional quantum example, operators are mathematical entities that represent ways of changing one wavefunction to another in a linear way. For example, corresponding to the position x that the particle might be considered to have in a classical description, there is the quantum position operator, say X, that converts a wavefunction ψ(x) to the wavefunction xψ(x). (Strictly speaking, X is not really a well-defined operator if the space of states is represented by all squareintegrable wavefunctions, since there exist square-integrable wavefunctions ψ(x), q such as ψ(x) = 1/ π(1 + x2 ), for which xψ(x) is not square-integrable, but to get a simple example, I shall here ignore the mathematical technicalities that one can use to get a class of wavefunctions for which X is a good operator.) Similarly, corresponding to the momentum p that the particle might have in a classical description, there is the quantum momentum, say P , that converts a wavefunction ψ(x) to the wavefunction −idψ(x)/dx. Operators change states in linear ways, so for complex numbers a and b, the operator aX + bP converts a wavefunction ψ(x) to the wavefunction axψ(x) − ibdψ(x)/dx. The product of two operators, such as P X, has the effect of performing the operations on the right first, followed by the operation to the left. Thus P X converts a wavefunction ψ(x) to the wavefunction −id(xψ(x))/dx = −ixdψ(x)/dx − iψ(x). Note that, in general, the product of two operators depends on the order in which the are taken, so XP converts a wavefunction ψ(x) to the wavefunction −ixdψ(x)/dx, the same as P X − iI does, where I is the identity operator that converts a wavefunction ψ(x) to the same wavefunction ψ(x). This example shows that, for any wavefunction, XP = P X − iI or P X − XP = iI. (This is a so-called commutation relation, since P X − XP , which is mathematically denoted by [P, X], is called the commutator of P and X. This commutation relation is what essentially gives the Heisenberg uncertainty relation for momentum and position, but it would take me too far afield to explain that here.) Now that I have given an example of operators from one-dimensional nonrelativistic quantum mechanics, let me illustrate how quantum states give expectation values to operators. In Dirac’s ‘bracket’ notation, a ‘pure’ quantum state can written as the ‘ket’ |ψi, which in my example is represented by the wavefunction ψ(x) = ψR + iψI , or alternatively, it can be written as the ‘bra’ hψ|, which is rep7 resented by the complex conjugate wavefunction ψ̄(x) = ψR (x) − iψI (x). A slightly better representation of the pure state is the combination |ψihψ|, which avoids the phase ambiguity in representing a pure state by either |ψi or hψ| individually, since the state is physically the same if |ψi is multiplied by the complex phase factor eiθ = cos θ + i sin θ and hψ| is multiplied by the complex conjugate phase factor e−iθ = cos θ − i sin θ for some real angle θ measured in radians (degrees divided by 180 and multiplied by π, so that a 180-degree rotation is represented by θ = π, which gives eiθ = e−iθ = −1). The phase factor has no physical consequences, and indeed |ψihψ| remains unchanged by it, since eiθ e−iθ = 1 so that eiθ |ψihψ|e−iθ = |ψihψ|. The result of an operation, say X, on a quantum state denoted by |ψi can be then denoted as X|ψi, say |φi, and represented by the wavefunction φ(x) (which in this particular case is xψ(x)). Then the expectation value of X, denoted by hXi, is the ‘inner product’ of the bra hψ| with the ket |φi = X|ψi, which is hXi = hψ|X|ψi = hψ|φi = Z ∞ dxψ̄(x)φ(x) = −∞ Z ∞ dxψ̄(x)xψ(x). (1) −∞ One can readily see from this example that the expectation value is linear in the operators, e.g. haX + bP i = ahXi + bhP i, (2) but in general, hXP i = 6 hXihP i. (3) Although for my purposes below it is generally sufficient to think of the universe as having a pure quantum state, for completeness I should say that besides the pure states best represented by the single term |ψihψ|, one can have ‘mixed’ or ‘statistical’ states represented by a sum of such terms, ρ= X i,j cij |ψj ihψi |, (4) with a set of different kets |ψi i and bras hψj |, where the cij ’s form what is known as the density matrix, which is Hermitian (cij = c̄ji ), positive (eigenvalues nonnegative), and normalized (eigenvalues summing to unity). For such a state, the expectation value of an operator such as X is hXi = tr(Xρ) = X i,j cij hψi |X|ψj i. (5) For infinitely large systems, there are even more general states, known as C*algebra states, which need not be represented by normalized density matrices. Instead, such states are represented by positive linear functionals of the operators. (A functional of a set of operators is something analogous to a formula that gives a number for each operator. A positive functional gives positive numbers for positive operators, which are operators that have positive eigenvalues. A linear functional 8 gives a number for the sum of two operators that is the sum of the two numbers that it would give for each operator individually.) If such a state is written symbolically as σ, then one can write the expectation value of an operator like X as hXi = σ[X]. The pure and mixed states described above are then special cases of these more general C*-algebra states, so for generality we can denote any quantum state by a positive linear functional σ. So far I have not put time into the picture. I believe that time is not a basic fundamental part of physics, so in the ultimate description of the quantum world (at least if it continues to use what I am here regarding as the fundamental entities of quantum theory), there will be operators and a quantum state for the universe, but no time. However, in most of our approximate quantum theories for models of parts of the universe, time does enter. For example, in nonrelativistic quantum theory, in the Heisenberg picture I shall use when speaking of time, the quantum state is considered to be independent of time, but the operators, like X and P , are defined to be functions of the time t, as X(t) and P (t). (The wavefunction that represents the time-independent quantum state |ψi is then also a function of time, ψ(x, t).) Then the quantum algebra relates the operators at different times. For example, for a free particle of unit mass, the relation takes the simple form X(t) = X(0) + tP (0) (6) P (t) = P (0). (7) and The form of the relation of these operators at different times, which I am considering to be part of the algebra of the operators, depends on the dynamics of the system, for example on the forces on the particle in this simple one-dimensional example. One might say that if time does not really exist, then there is no dynamics, which would trivialize the TOE, but I take the attitude that it is the algebra of the operators (the rules giving all their sums and products) that represents the dynamics, and this can persist even if time as we usually know it does not. I might add that even if one has time within some model system, such as the one-dimensional nonrelativistic quantum mechanical model described above, if this system is really a closed quantum system, what I believe is important about it is described by the quantum state and the quantum operators, but not the representation of the operators at various times. For example, in Eq. (6), even though X(t) has a different representation from X(0) + tP (0), I believe there is fundamentally no distinction between them, because they are equal operators. Therefore, even in models in which a time such at t exists, the operators cannot be uniquely identified with any single time, and so what I regard as the basic quantum entities are effectively timeless. Only if one augments the basic quantum theory of states and operators with distinctions between different forms of the same operators, such as 9 the left and right hand sides of Eq. (6), does one get any real dependence upon the time parameter t. If the quantum world is described by operators and states (with our universe being described by one particular set of operators and by a particular state, the so-called ‘quantum state of the universe’), then a goal of a theory of psycho-physical parallelism (PPP) would be to give the connection between the quantum state of the universe and the conscious experiences occurring within it. Eschewing the extreme solipsistic view that only my present conscious experience exists, I assume that many conscious experiences exist within the universe, so a PPP should give many conscious experiences for a single quantum state. Suppose that one denotes an individual conscious experience by the letter p and defines the “conscious world” M as the set of all possible conscious experiences in all universes with all possible quantum states (i.e., not just in our universe with its particular quantum state σ). One logically possible view would be that all possible conscious experiences exist equally, regardless of the quantum state. But this would make the quantum world completely irrelevant for the existing conscious experiences, and so the apparent order that I sense within my present experience would not at all be explained by any postulated quantum world. On the contrary, I feel that the order that I sense within my own experience is better explained by assuming that there is a quantum world and that the conscious experiences are in some sense correlated with it. Therefore, I shall make this assumption, that there is indeed a nontrivial psycho-physical parallelism. The next possibility one can consider is the assumption that the quantum state of the universe restricts the set of conscious experiences that actually exist to be a proper subset, say E, of the set M of all possible conscious experiences, but that each conscious experience within the existing set E is equally real. This would seem to be a reasonable assumption if the quantum world were actually classical, so that some physical possibilities definitely happen and others do not. Then it would be plausible that some conscious experiences definitely happen and that others do not. For example, suppose that one takes a simplified nonrelativistic classical model in which there are a certain set of pointlike elementary particles that move along definite trajectories through space as a function of time, so that at each time there is a definite configuration of the positions of these particles in space. The temporal sequence of these configurations could then be called the classical history of this universe. Certain sets of the configurations might be identified as conscious brain states, and for each of these one might identify a corresponding conscious experience p. Then one might propose that if a configuration corresponding to the conscious experience p occurs during the classical history of this universe, then this conscious experience exists, but if the configuration never occurs, the corresponding conscious experience does not exist either. If there is some correspondence between the orderliness of the physical brain configurations and the orderliness perceived within 10 the conscious experience, then an orderly history could explain orderly conscious experiences. A similar picture with a definite sequence of configurations occurs in the deBroglieBohm version of nonrelativistic quantum theory [14, 15, 16, 17, 18], in which to the normal operators and state there is added a definite trajectory whose evolution, but not whose initial configuration, is determined by the wavefunction, which acts as a ‘pilot wave.’ However, it seems to me unnecessary to add a trajectory to quantum theory, which for completeness would require a specification of its initial configuration as additional information. It also seems very ugly to try to do this for examples beyond nonrelativistic quantum mechanics. For example, in relativistic quantum field theory, a trajectory of sequences of field configurations that obeyed Bohm’s equation for the evolution of the configurations using the time corresponding to one observer would not obey that equation using instead the time corresponding to a moving observer, so that relativistic invariance would be broken by the trajectories. However, in a quantum theory with operators and a state, unless one adds extra elements like the definite trajectory of Bohm’s version of quantum theory, it seems difficult or ugly to have the operators and state give a definite rule for saying that some possible conscious experiences definitely exist but that others do not. It is much easier to have a rule assigning different (nonnegative real) weights or levels of reality to different conscious experiences, with the rule depending upon the quantum state of the universe. Then if all conscious experiences with positive weights w are said to exist, but if experiences with greater weights exist in some sense more, then one might expect that it is more likely that one’s experience would be one that has greater weight. (One might like to propose that one simply takes all possible conscious experiences with positive weight as existing and all possible conscious experiences with zero weight as not existing, but for the simplest ways of assigning the weights from quantum theory, such as what I shall give below, almost all of the possible conscious experiences would have a weight at least a tiny bit positive, so this proposal would exclude as nonexisting only an infinitesimally small fraction of the total set M of conscious experiences p. Therefore, I am not considering this particular proposal further.) In other words, if the weight w(p) gives the level of reality or existence of the conscious experience p, one can say that in the universe almost all possible conscious experiences exist in the sense of having at least some positive measure of reality, but some sets of experiences are much more real than others, existing to a much greater degree than other sets. One way to describe this is to imagine randomly selecting a conscious experience p out of all of the possible ones. For a random selection one always needs a weight, and if it is chosen to be the weight w(p) that comes from the quantum state σ by some particular theory of psycho-physical parallelism, then the probability that a particular conscious experience p will be chosen by the random selection will be proportional to its weight w(p). 11 In this way one can say that the weight w(p) is analogous to the probability for the conscious experience p, but it is not to be interpreted as the probability for the bare existence of p, since any conscious experience p exists (is actually experienced) if its weight is positive, w(p) > 0. Rather, w(p) is to be interpreted as being proportional to the probability of getting this particular experience if a random selection is made. A more picturesque way of viewing the weight, but one which has the danger of misinterpretation if all of the elements used in the picture are assumed to have reality or are confused with similar elements that occur in our present approximate theories of the world, is the following analogy: Assume that God has His own time (not to be confused with the time that we use in our present approximate physical theories, but having some properties analogous to what we often assume, perhaps erroneously, that time does in our approximate physical theories), and that as He creates each conscious experience, He spends a time w(p) giving existence to each. In other words, assume that each exists for an amount w(p) of God’s time. Then the conscious experiences with greater w(p) will have a greater existence in the sense of their duration in God’s time. The picture is then that the weight for conscious experiences may be viewed as somewhat analogous to the measure of physical time used for calculating time averages in dynamical systems, for example. Because the specification of the conscious experience p completely determines its content and how it is experienced (how it feels), the weight w(p) has absolutely no effect on that—there is absolutely no way within the experience to sense anything directly of what the weight is. A toothache within a particular conscious experience p is precisely as painful an experience no matter what w(p) is. Furthermore, the experience p is whatever p is and has absolutely no memory of how long God may have had that experience existing within His time in the analogy. It is just that an experience with a greater w(p) is more likely in the sense of being more probably chosen by a random selection using the weights w(p). (Of course, the experience p might include a conscious awareness of belief in a theory that assigns a particular weight to that experience, but the awareness of that belief will be part of p itself and will not directly depend on whether the actual weight is what the believed theory assigns for it. In this way a conscious belief depends only on the conscious experience of which that belief is a part and not on the truth of the implications of that belief. It is only by faith in the orderliness of the universe that we can assume that our conscious orderly beliefs about it are true, and even that faith itself can be regarded to be just given as part of the corresponding conscious experience.) If one takes the attitude that there is no reality to a divine temporal period w(p) for the existence of the conscious experience p (in the analogy that admittedly is rather contrived), and that there is no reality to the random selection with weights proportional to w(p), then one might think that the weights have no reality but are merely a meaningless arbitrary assignment. I do find it difficult to try to describe the 12 weights in terms of anything more basic and of whose existence I am more confident, but I also believe that the weights really are fundamental elements of reality. In other words, I believe that some sets of conscious experiences really do have a greater measure of reality than others, and this greater measure is the explanation of why my present experience has its experienced orderliness: such orderly experiences have greater weight than ones which are much more disorderly. Of course, I cannot prove this assumption, but it enables me to make progress toward finding an explanation of the orderliness that I experience, so I shall continue to make it here. One technical point that it is now time to make is that to simplify the discussion above, I have often implicitly assumed that the set M of possible conscious experiences is a countable discrete set, so that, for example, one can imagine choosing an experience p at random with weight w(p). In particular, if the total sum of the weights for all conscious experiences is finite and is normalized to be unity, then the weight w(p) for each conscious experience is simply the probability for that experience to be chosen by the random selection. This is indeed the possibility that is the easiest to visualize, and it generally will not hurt to have it in mind for most of the discussion below, but in forming a fairly general framework for the connection between the quantum and mental worlds, I would not like to make unnecesary restrictions, and so I shall allow the possibility that the set of conscious experiences may be uncountable or continuous. (Is there a true continuum for the pain of a toothache, or are there only a countable set of discrete values for how painful it can be experienced? We don’t know which it is, so I shall allow either possibility.) If the set M of conscious experiences is a continuum, then a nonzero weight for a single conscious experience p (a point in this continuum) is rather meaningless, but in reasonable cases one can still have a weight for any set S of experiences, even if this weight is zero for any single individual experience. (For even this to be possible, the set M of all possible experiences must be a measurable set, which I shall continue to assume, since I personally don’t know how to make much sense of a generalization in which that is not true.) To give the weight for a set of experiences a fancier name, let us henceforth call it the measure µ(S) of the subset S of the full set M of possible conscious experiences. Then one can imagine that if exclusive subsets are being selected randomly with the measure µ, then the ratio of the probability of choosing S1 , say, to that of choosing S2 would be µ(S1 )/µ(S2 ), so the measures for the sets would give their relative probabilities. If µ(M) is finite, then one can define a normalized weight P (S) = µ(S)/µ(M) which would be the probability of choosing the subset S if one randomly selected, with the measure µ, among an exhaustive and exclusive set of subsets of M that includes the subset S. For example, if S1 is the set of conscious experiences in which no toothache is felt and S2 is the set of conscious experiences in which a toothache is felt, then these two subsets of M form an exhaustive and exclusive set of two subsets of M, since every conscious experience p in M is in S1 or 13 S2 (exhaustive subsets), and no experience is in both (exclusive subsets). Therefore, µ(M) = µ(S1 ) + µ(S2 ), and P (S2 ) = µ(S2 )/µ(M) is the probability of randomly selecting a conscious experience with a toothache. However, it might be that the total set M of conscious experiences is so large, and the measure µ(S) for its subsets S is so widely spread, that the total measure of M is divergent. (A simple example would be if M could be put into one-to-one correspondence with the real number line, −∞ < x < ∞, and if the measure for the set S = {x|x1 < x < x2 } were µ(S) = x2 − x1 , simply the length of the interval for x.) Then any subset with finite measure µ(S) would have zero absolute probability of being chosen if one divided by the infinite µ(M). Also, even if one chose subsets with infinite measure, dividing that infinity by the infinity of the total measure would generally give ambiguous results, and so absolute probabilities that are not zero would be ambiguous. This might make it hard to test such a theory. However, if one had two subsets with finite measure, say S1 and S2 , then one would get a finite conditional probability to be in, say, S1 , given that one is in the union of the two sets, and so there still might be some tests of such a measure that one could make. Therefore, I am hesitant at this stage to demand that the total measure for the full set M of all possible conscious experiences be finite. Now, having explained briefly what I take the basics of quantum theory to be and what it might mean to have a set of conscious experiences with a measure, it is time to write these as axioms and add my axiom for the basic structure of the psycho-physical parallelism. Mindless Sensationalism (MS) is given by the following three basic postulates or axioms [5]: Quantum World Axiom: The unconscious “quantum world” Q is completely described by an appropriate algebra of operators and by a suitable state σ (a positive linear functional of the operators) giving the expectation value hOi ≡ σ[O] of each operator O. Conscious World Axiom: The “conscious world” M, the set of all conscious experiences or perceptions p, has a fundamental measure µ(S) for each subset S of M. Psycho-Physical Parallelism Axiom: The measure µ(S) for each set S of conscious experiences is given by the expectation value of a corresponding “awareness operator” A(S), a positive-operator-valued (POV) measure, in the state σ of the quantum world: µ(S) = hA(S)i ≡ σ[A(S)]. (8) For A(S) to be a POV measure, it is necessary that A(S) be zero when S is the empty set and otherwise be either zero or else a positive operator, which implies that σ[A(S)] ≥ 0 for all positive linear functionals σ, and it is also necessary that if the set S is a countable union of disjoint sets si , A(S) is the sum of the A(si ) when this sum “converges in the weak operator topology” [13]. Then µ(S) has the 14 standard additivity property of a measure. As essentially mentioned above in my description of what I consider to be the basics of quantum theory, the Quantum World Axiom is here deliberately vague as to the precise nature of the algebra of operators and of the state, because as the details of various quantum theories of the universe are being developed, I do not want the general framework of Sensible Quantum Mechanics at this time to be made too restrictive. The Psycho-Physical Parallelism Axiom states my assumption of the structure of the ‘psycho-physical laws,’ the laws that presumably give the ‘neural correlates of consciousness.’ This axiom, when combined with the other two, gives what to me seems to be the simplest and most conservative framework for “bridging principles that link the physical facts with consciousness” and for stating “the connection at the level of ‘Brain state X produces conscious state Y’ for a vast collection of complex physical states and associated experiences” [12] in language that is consistent with Sydney Coleman’s description [19, 20] of quantum theory as having “NO special measurement process, NO reduction of the wavefunction, NO indeterminacy” (in particular, with a many-experiences variant of Everett’s quantum theory [21, 22], in which measures for sets of conscious experiences are added to the bare unitary quantum theory that Coleman advocates). The Psycho-Physical Parallelism Axiom is the simplest way I know of connecting the quantum world with the conscious world. One could easily imagine more complicated connections, such as having µ(S) be a sum or integral, over the conscious experiences p in the set S, of some nonlinear function of the expectation values, say m(p), of positive “experience operators” E(p) depending in the p’s [5]. Instead, my Psycho-Physical Parallelism Axiom restricts the functions in the sum or integral to be linear in the expectation values. In short, I am proposing that the psycho-physical parallelism is linear. Of course, the Psycho-Physical Parallelism Axiom, like the Quantum World Axiom, is here also deliberately vague as to the form of the awareness operators A(S), because I do not have a detailed theory of consciousness, but only a framework for fitting it with quantum theory. My suggestion is that a theory of consciousness that is not inconsistent with bare quantum theory should be formulated within this framework (unless a better framework can be found, of course). I am also suspicious of any present detailed theory that purports to say precisely under what conditions in the quantum world consciousness occurs, since it seems that we simply don’t know yet. I feel that present detailed theories may be analogous to the cargo cults of the South Pacific after World War II, in which an incorrect theory was adopted, that aircraft with goods would land simply if airfields and towers were built. Since all sets S of conscious experiences with µ(S) > 0 really occur in the framework of Mindless Sensationalism, it is completely deterministic if the quantum state and the A(S) are determined: there are no random or truly probabilistic elements 15 in MS. Nevertheless, because the framework has measures for sets of conscious experiences, one can readily use them to calculate quantities that can be interpreted as conditional probabilities. One can consider sets of conscious experiences S1 , S2 , etc., defined in terms of properties of the conscious experiences. For example, S1 might be the set of conscious experiences in which there is a conscious memory of having tossed a coin one hundred times, and S2 might be the set of conscious experiences in which there is a conscious memory of getting more than seventy heads. Then one can interpret P (S2 |S1 ) ≡ µ(S1 ∩ S2 )/µ(S1) (9) as the conditional probability that the conscious experience is in the set S2 , given that it is in the set S1 . In our example, this would be the conditional probability that a conscious experience included a conscious memory of getting more than seventy heads, given that it included a conscious memory of having tossed a coin one hundred times. An analogue of this conditional “probability” is the conditional probability that a person at the beginning of the 21st century is the Queen of England. If we consider a model of all the six billion people, including the Queen, that we agree to consider as living humans on Earth at the beginning of 2001, then at the basic level of this model the Queen certainly exists in it; there is nothing random or probabilistic about her existence. But if the model weights each of the six billion people equally, then one can in a manner of speaking say that the conditional probability that one of these persons is the Queen is somewhat less than 2×10−10 . I.e., if one chooses at random one of the six billion people on Earth at the beginning of 2001, with each person being assigned an equal probability of being chosen, then the probability of getting the Queen by this random selection is, to one-digit accuracy, 2 ×10−10 . (One can see that this probability of getting the Queen would be much more if one instead weighted the probability for each person by the weight of his or her crown, which would be analogous to having a different quantum state giving a different µ(S) = hA(S)i.) I am proposing that it is in the same manner of speaking that one can assign conditional probabilities to sets of conscious experiences, even though there is nothing truly random about them at the basic level. As it is defined by the three basic axioms above, Mindless Sensationalism is a framework and not a complete theory for the universe, since it would need to be completed by giving the detailed algebra of operators and state of the quantum world, the set of all possible conscious experiences of the conscious world, and the awareness operators A(S) for the subsets of possible conscious experiences, whose quantum expectation values are the measures for these subsets. Furthermore, even if such a complete theory were found, it would not necessarily be the final theory of the universe, since one would like to systematize the connection between the elements given above. As Chalmers eloquently puts it on pages 214-15 of his book [12], “An ultimate theory will not leave the connection at the level of 16 ‘Brain state X produces conscious state Y’ for a vast collection of complex physical states and associated experiences. Instead, it will systematize this connection via an underlying explanatory framework, specifying simple underlying laws in virtue of which the connection holds. Physics does not content itself with being a mere mass of observations about the positions, velocities, and charges of various objects at various times; it systematizes these observations and shows how they are consequences of underlying laws, where the underlying laws are as simple and as powerful as possible. The same should hold of a theory of consciousness. We should seek to explain the supervenience of consciousness upon the physical in terms of the simplest possible set of laws. “Ultimately, we will wish for a set of fundamental laws. Physicists seek a set of basic laws simple enough that one might write them on the front of a T-shirt; in a theory of consciousness, we should expect the same thing. In both cases, we are questing for the basic structure of the universe, and we have good reason to believe that the basic structure has a remarkable simplicity. The discovery of fundamental laws may be a distant goal, however. . . . “When we finally have fundamental theories of physics and consciousness in hand, we may have what truly counts as a theory of everything. The fundamental physical laws will explain the character of physical processes; the psychophysical laws will explain the conscious experiences that are associated; and everything else will be a consequence.” Returning to the elements above of a postulated completed, but not necessarily final, Mindless Sensationalism theory, it is presently premature to try to give these elements precisely, particularly the awareness operators that have generally been left out of physics discussions. However, one might give a crude discussion of what they might be like in some highly approximate way. One very strong assumption that might possibly be plausible for certain quantum theories, is what I have called the Orthogonal Projection Hypothesis [5]. In the terms of the present paper, this implies that the awareness operators A(S) are projection operators, say Π(S) (operators which remain the same when multiplied by themselves: ΠΠ = Π, which implies that the eigenvalues of the operator are either zero or one), and that the awareness operators for two disjoint sets of conscious experiences, say S1 and S2 , are orthogonal, so A(S1 )A(S2 ) = A(S2 )A(S1 ) = 0. (I should say that I see several reasons for doubting that this very strong Commuting Projection Hypothesis is really plausible as a precise condition on the awareness operators, so I am not advocating this assumption as the final word, but it might be approximately true at least for certain sets S of conscious experiences, and it does lead to various simple consequences.) A projection operator corresponds to a corresponding property that a state may have with certainty (if it is an eigenstate of that operator with unit eigenvalue) or that a state may be certain not to have (if it is an eigenstate of that operator with 17 zero eigenvalue). For a given projection operator, a generic state is not an eigenstate and so is not considered with certainty either to have the property or not to have it. This is an expression of what is often considered the uncertainty of quantum theory, though I would just regard it as a limitation on what “certain” properties a system has. In the Copenhagen version of quantum theory, to which I do not subscribe except in a very rough instrumentalist sense, a ‘measurement’ is assumed to cause a normalized quantum state to change or ‘collapse’ to another quantum state given by applying a projection operator to the original state and then renormalizing its magnitude. The expectation value of the projection operator, P = hΠi in the original state, is then interpreted as the probability that that state will thus collapse, effectively giving a “yes” answer to the question posed by the measurement of whether the system being measured has the property corresponding to the projection operator Π. (1−P = h(I −Π)i is then the probability that the answer will be “no,” so that the state will instead collapse to the other possibility, which is that given by applying the complementary projection operator I −Π to the original state and renormalizing it—here I is the identity operator that leaves a state the same.) The fact that Π is a projection operator means that if the state collapsed to the “yes” answer, a second measurement of precisely the same property would with certainty give the answer “yes” again, so that after the state collapses the first time, to an eigenstate of the projection operator with unit eigenvalue, the property corresponding to the projection operator will with certainty be true. To illustrate projection operators, return to the example of a single nonrelativistic particle moving along the x axis, with its quantum state represented by a wavefunction ψ(x) which is normalized so that the integral of |ψ(x)|2 over all x is unity. In this case a simple example of a projection operator Π is one which determines whether the particle is in some range of x, say the range x > 0. The expectation value of this is then P , the integral of |ψ(x)|2 over all positive x, and if the quantum state collapses to this possibility in the√Copenhagen version of quantum theory, the wavefunction would change to ψ(x)/ P for x > 0 and to 0 for x < 0, effectively giving a “yes” answer to the measurement determination of whether the particle was to the right of the origin. On the other hand, if the answer is “no,” which would occur with√a probability 1 − P , the wavefunction would change to 0 for x > 0 and to ψ(x)/ 1 − P for x < 0. This change is known as the ‘collapse of the wavefunction’ or the ‘reduction of the quantum state.’ In my Mindless Sensationalism, the quantum state of the universe never changes by any collapse or reduction mechanism. However, if the awareness operator A(S) for a certain set of conscious experiences is a projection operator Π, and if the quantum state is normalized so that the expectation value of the unit operator I is unity, then µ(S) = hA(S)i = hΠi = P , the same as the probability in the Copenhagen version of quantum theory that measuring the property corresponding to Π would give a 18 “yes” answer. For example, it is tempting to suppose that if the set of conscious experiences is a set of very similar experiences (or perhaps just a single experience if the set of possible experiences is countably discrete) that would occur for a person having a particular brain configuration, then A(S) is approximately a projection operator onto those brain configurations. In this case, the measure µ(S) for those experiences would then be the same as the probability for the corresponding brain configurations in Copenhagen quantum theory. The Orthogonal Projection Hypothesis appears to be a specific mathematical realization of part of Lockwood’s proposal [7] (p. 215), that “a phenomenal perspective [what I have here been usually calling a conscious experience p] may be equated with a shared eigenstate of some preferred (by consciousness) set of compatible brain observables.” Here I have expressed the “equating” by my Quantum-Consciousness Connection Axiom, and presumably the “shared eigenstate” can be expressed by a corresponding projection operator Π. Or, as Lockwood has expressed it in this present volume [4], “I am suggesting, in other words, that the contents of consciousness, at any given moment, correspond to a set of measurement outcomes that belong to the respective spectra of a compatible set of observables on the mind, construed as a subsystem of the brain.” If this suggestion is incorporated within my axioms, it effectively assumes that the awareness operators corresponding to sets of conscious experiences “at any given moment” obey the Orthogonal Projection Hypothesis. However, in my axioms I do not need a definition of what “at any given moment” might mean, and I do not need to be able to define the mind as a subsystem of the brain; for me the awareness operators A(S) are basic. (I also do not need the Orthogonal Projection Hypothesis, though for now it is interesting to examine the consequences if it were true.) I should also emphasize that if the same conscious experience is produced by several different orthogonal “eigenstates of consciousness” (e.g., different states of a brain and surroundings that give rise to the same conscious experience p), then in the Orthogonal Projection Hypothesis the projection operator Π would be a sum of the corresponding rank-one projection operators and so would be a projection operator of rank higher than unity. This is what I would expect, since surely the surroundings could be different and yet the appropriate part of the brain, if unchanged, would lead to the same experience. As Lockwood has put it [4], “In particular, the contents of consciousness would seem to be highly coarse-grained, in relation to the immensely intricate physical processes on which they ostensibly supervene. This difficulty for materialism was taken very seriously by the philosopher Wilfred Sellars [23], who dubbed it the ‘grain problem’. . . . Crucially, I also assume that the compatible set of observables, corresponding eigenvalues of which jointly define a given state of consciousness, is a less than complete set. A complete compatible set of observables is one that, when measured, yields maximal information concerning the measured 19 system—information that cannot be improved on by adding further observables to the set. This relates directly to the grain problem. Only by allowing the operative compatible sets of observables to be incomplete can we ratchet down the degree of resolution and complexity of the corresponding conscious state to what one would intuitively judge to be the right level.” On the other hand, if A(S) were a sum of noncommuting projection operators, or even a sum of commuting projection operators that are not orthogonal, or if it were a weighted sum of orthogonal projection operators with weights different from unity, then generically A(S) would not be a projection operator Π as assumed in the Orthogonal Projection Hypothesis. Although it would mean that the situation would not be so simple as one (e.g., Lockwood, or I in an optimistic moment) might like to assume, I see no fundamental difficulty in having the awareness operators not be projection operators and not be orthogonal. There are many other alternative technical assumptions that one might make about the awareness operators [5], but I shall not discuss them further here. Another point I should emphasize is that in Mindless Sensationalism, there is no fundamental notion of a correlation between distinct conscious experiences. One can get the measure (and the normalized probability, if the total measure for the set M of all conscious experiences is finite) for any set S of experiences, but one does not get any nontrivial fundamental formula for the joint occurrence of distinct experiences. In particular, there does not seem to be any fundamental formula for the conditional probability of one set S of experiences given a second set S ′ that is exclusively distinct, having no elements in common with the first set S (other than the formula for the basic probability P (S) of the first set, the trivial conditional probability). This essentially fits the crudely-expressed fact that by the definition of a conscious experience p, a “conscious being” can be directly aware of only “one at a time.” From the memory components of a “present” experience, one might postulate the existence of a “past” experience in which what is now just remembered is at that “past” “time” then experienced as occurring simultaneously with the “past” experience itself when that experience was being experienced. However, within one’s present experience, one has no direct experience of the past experience itself. Correspondingly, within my framework of Mindless Sensationalism, there is no fundamental way to assign a probability of a “past” experience given a particular present one. Instead, each experience (if countably discrete, or else each set of experiences if one must combine a continuum of them to get a nonzero measure µ(S)) has its own measure, which is independent of the realization of any other experiences. In the other direction of “time,” Mindless Sensationalism does not assign any fundamental conditional probabilities to any “future” experiences given the existence of a particular present one. One might think that it should, since it is just common sense that probabilities for the future depend upon present conditions. For example, in Copenhagen quantum theory, if the quantum state of the universe collapses to, 20 say, an eigenstate with unit eigenvalue of one of a particular A(S) that is, say, a projection operator Π, then one expects that the probabilities of future conscious experiences will depend upon which A(S) the quantum state collapsed to. If the quantum state collapses to an eigenstate of the assumed projection operator in which you are aware of winning a large lottery, one would expect that a month later, the probability that you would experience an awareness of having a lot of money would be greater than if the quantum state collapsed to an eigenstate in which you were not aware of winning any large lottery (assuming that you would not spend most of the money within the month). However, in Mindless Sensationalism, the measure or probability of any “future” conscious experience is completely determined by the (full) theory and is independent of the occurrence of any “present” conscious experience. This sounds absurd. How can it be reconciled with our experience? I am aware of having a computer in front of me; isn’t this correlated with my past awareness of buying a computer? The answer is that this experience does not show any correlations between different experiences (e.g., between those at different “times”) but rather the correlations between the different components of a single present experience (e.g., of perceiving a visual image of a computer screen and of being consciously aware of a memory of buying the computer). These are the correlations to be explained by a full theory of Mindless Sensationalism. (I’m just giving the framework here; the full theory will involve an enormous amount of work, and I suspect that humans will never completely develop it, though I hope they will learn a lot more about it than the pittance we know now, and perhaps even develop an approximate outline of it.) Similarly, a prediction of what might seem to be a correlation between a “present” awareness of winning a large lottery and a “future” awareness of having a lot of money is, I would claim, not that at all, but rather a prediction of a correlation between one’s “future” awareness of having a lot of money and, within the same conscious experience, a conscious awareness of a memory of having won a large lottery. To give another example, I can predict that if you are consciously aware of reading this paper today (i.e., if you are not reading it in a daze, with no conscious awareness of what you are doing, though I am not claiming that reading it unconsciously is impossible or even that this possible experience is uncorrelated with the content of this paper), you will consciously remember my phrase “Mindless Sensationalism” tomorrow if you think about my paper then. Am I predicting something about your experience tomorrow that is conditional upon your experience today? No. I am just predicting that in your conscious experience of remembering reading this prediction of mine the day before, within the same conscious experience there will be a reasonably high probability that you will also be aware of my phrase “Mindless Sensationalism.” The fundamental timelessness of Mindless Sensationalism seems to fit very well 21 with the viewpoint eloquently expressed by Julian Barbour [24], that “Heraclitan flux . . . may well be nothing but a well-founded illusion.” (I might note that although I almost entirely agree with what Barbour writes, I am perhaps not quite such as extreme anti-temporalist in that I suspect that the quantum state of the universe may be given by a path integral that has something analogous to histories in them, even though I agree with Barbour that the universe fundamentally does not have anything like a classical history or classical time. I think Barbour would also agree with me that there are no fundamental sequences of conscious experiences.) In saying that Mindless Sensationalism posits no fundamental correlation between complete conscious experiences, I do not mean that it is impossible to define such correlations from the mathematics, but only that I do not see any fundamental physical meaning for such mathematically-defined correlations. As an example of how such a correlation might be defined, consider that if an awareness operator A(S) is a projection operator, and the quantum state of the universe is represented by the pure state |ψi, one can ascribe to the set of conscious experiences S the pure Everett “relative state” [21, 22] |Si = A(S)|ψi A(S)|ψi = . k A(S)|ψi k hψ|A(S)A(S)|ψi1/2 (10) Alternatively, if the quantum state of the universe is represented by the density matrix ρ, one can associate the set of experiences S with a relative density matrix ρS = A(S)ρA(S) . T r[A(S)ρA(S)] (11) Either of these formulas can be applied when the awareness operator A(S) is not a projection operator, but then the meaning is not necessarily so clear. Then if one is willing to say that T r[A(S)ρ] is the absolute probability for the set of experiences S (which might seem natural at least when A(S) is a projection operator, though I am certainly not advocating this naı̈ve interpretation, and in general it will not agree in absolute magnitude with P (S) = µ(S)/µ(M)), one might also naı̈vely interpret T r[A(S ′ )ρS ] as the conditional probability of the set of experiences S ′ given the set of experiences S. Another thing one can do with two sets of experience S and S ′ is to calculate an “overlap fraction” between them as f (S, S ′ ) = hA(S)A(S ′)ihA(S ′ )A(S)i . hA(S)A(S)ihA(S ′)A(S ′ )i (12) If the quantum state of the universe is pure, this is the same as the overlap probability between the two Everett relative states corresponding to the two sets of experiences: f (S, S ′) = |hS|S ′i|2. Thus one might in some sense say that if f (S, S ′ ) is near unity, the two sets of experiences are in nearly the same one of the Everett “many worlds,” but if f (S, S ′) is near zero, the two conscious experiences are 22 in nearly orthogonal different worlds. However, this is just a manner of speaking, since I do not wish to say that the quantum state of the universe is really divided up into many different worlds. In a slightly different way of putting it, one might also propose that f (S, S ′ ), instead of T r[A(S ′)ρS ], be interpreted as the conditional probability of the set of experiences S ′ given the set of experiences S. Still, I do not see any evidence that f (S, S ′) should be interpreted as a fundamental element of Mindless Sensationalism. In any case, one can be conscious only of a single conscious experience at once, so there is no way in principle that one can test any properties of joint sets of conscious experiences such as f (S, S ′ ). An amusing property of both of these ad hoc “conditional probabilities” for one conscious experience given another is that they would both always be zero if the Orthogonal Projection Hypothesis were true. Even though the resulting theory would generally be a “many-experiences” theory, it could be interpreted as being rather solipsistic in the sense that in the relative density matrix ρp corresponding to my present conscious experience p, no other disjoint set conscious experiences would occur in it with nonzero measure! This has the appearance of being somewhat unpalatable, and might be taken to be an argument against adopting the Orthogonal Projection Hypothesis, but it is not clear to me that this is actually strong evidence against the Orthogonal Projection Hypothesis. In addition to the fact that Mindless Sensationalism postulates no fundamental notion of any correlation between individual conscious experiences, it also postulates no fundamental equivalence relation on the set of conscious experiences. For example, the measure gives no way of classifying different conscious experiences as to whether they belong to the same conscious being (e.g., at different times) or to different conscious beings. The most reasonable such classification would seem to be by the content (including the qualia) of the conscious experiences themselves, which distinguish the conscious experiences, so that no two different conscious experiences, p 6= p′ , have the same content. Based upon my own present conscious experience, I find it natural to suppose that conscious experiences that could be put into the classification of being alert human experiences have such enormous structure that they could easily distinguish between all of the 1011 or so persons that are typically assigned to our history of the human race. In other words, in practice, different people can presumably be distinguished by their conscious experiences. Another classification of conscious experiences might be given by classifying the awareness operators A(S) rather than the content of the conscious experiences themselves. This would be more analogous to classifying people by the quantum nature of their bodies (in particular, presumably by the characteristics of the relevant parts of their brains). However, I doubt that in a fundamental sense there is any absolute classification that uniquely distinguishes each person in all circumstances. (Of course, one could presumably raise this criticism about the classification of any physical object, such as a “chair” or even a “proton”: precisely what projection 23 operators correspond to the existence of a “chair” or of a “proton”?) Therefore, in the present framework conscious experiences are fundamental, but persons (or individual minds), like other physical objects, are not, although they certainly do seem to be very good approximate entities (perhaps as good as chairs or even protons) that I do not wish to deny. Even if there is no absolute definition of persons in the framework of Mindless Sensationalism itself, the concept of persons and minds does occur in some sense as part of the content of my present conscious experience, just the concepts of chairs and of protons do (in what are perhaps slightly different “present conscious experiences,” since I am not quite sure that I can be consciously aware of all three concepts at once, though I seem to be aware that I have been thinking of three concepts). In this way the framework of Mindless Sensationalism proposed here is a particular manifestation of Hume’s ideas [25], that “what we call a mind, is nothing but a heap or collection of different perceptions, united together by certain relations, and suppos’d, tho’ falsely, to be endow’d with a perfect simplicity and identity” (p. 207), and that the self is “nothing but a bundle or collection of different perceptions” (p. 252). As he explains in the Appendix (p. 634), “When I turn my reflexion on myself, I never can perceive this self without some one or more perceptions; nor can I ever perceive any thing but the perceptions. ’Tis the composition of these, therefore, which forms the self.” (Here I should note that what Hume calls a perception may be only one component of the “phenomenal perspective” or “maximal experience” [7] that I have been calling a perception or conscious experience p, so one of my p’s can include “one or more perceptions” in Hume’s sense.) Furthermore, each awareness operator A(S) need not have any precise location in either space or time associated with it, so there need be no fundamental place or time connected with each conscious experience. Indeed, Mindless Sensationalism can easily survive a replacement of spacetime with some other structure (e.g., superstrings) as more basic in the quantum world. Of course, the contents of a conscious experience can include a sense or impression of the time of the conscious experience, just as my present conscious experience when I perceive that I am writing this includes a feeling that it is now A.D. 2001, so the set of conscious experiences p must include conscious experiences with such beliefs, but there need not be any precise time in the physical world associated with a conscious experience. That is, conscious experiences are ‘outside’ physical spacetime (even if spacetime is a fundamental element of the physical world, which I doubt). As a consequence of these considerations, there are no unique time-sequences of conscious experiences to form an individual mind or self in Mindless Sensationalism. In this way the present framework appears to differ from those proposed by Squires [26], Albert and Loewer [10, 11], and Stapp [27]. (Stapp’s also differs in having the wavefunction collapse at each “Heisenberg actual event,” whereas the other two agree with mine in having a fixed quantum state, in the Heisenberg picture, which 24 never collapses.) Lockwood’s proposal [7] seems to be more similar to mine, though he also proposes (p. 232) “a continuous infinity of parallel such streams” of consciousness, “differentiating over time,” whereas Sensible Quantum Mechanics has no such stream as fundamental. On the other hand, later Lockwood [8] does explicitly repudiate the Albert-Loewer many-minds interpretation, so there seems to me to be little disagreement between Lockwood’s view and Mindless Sensationalism except for the detailed formalism and manner of presentation. Thus one might label Mindless Sensationalism as the Hume-Everett-Lockwood-Page (HELP) interpretation, though I do not wish to imply that these other three scholars, on whose work my proposal is heavily based, would necessarily agree with my present formulation, which certainly is not contained in explicit detail in what they have written. Of course, the conscious experiences themselves can include components that seem to be memories of past conscious experiences or events. In this way it can be a very good approximation to give an approximate order for conscious experiences whose content include memories that are correlated with the contents of other conscious experiences. It might indeed be that the measure for conscious experiences including detailed memories is rather heavily peaked around approximate sequences constructed in this way. But I would doubt that the contents of the conscious experiences p, the awareness operators A(S), or the measures µ(S) for the sets of conscious experiences S would give unique sequences of conscious experiences that one could rigorously identify with individual minds. Because the physical state of our universe seems to obey the second law of thermodynamics, with growing correlations in some sense, I suspect that the measure may have rather a smeared peak (or better, ridge) along approximately tree-like structures of branching sequences of conscious experiences, with conscious experiences further out along the branches having contents that includes memories that are correlated with the present-sensation components of conscious experiences further back toward the trunks of the trees. This is different from what one might expect from a classical model with a discrete number of conscious beings, each of which might be expected to have a unique sharp sequence or non-branching trajectory of conscious experiences. In the quantum case, I would expect that what are crudely viewed as quantum choices would cause smeared-out trajectories to branch into larger numbers of smeared-out trajectories with the progression of what we call time. If each smeared-out trajectory is viewed as a different individual mind, we do get roughly a “many-minds” picture that is analogous to the “many-worlds” interpretation [21, 22], but in my framework of Mindless Sensationalism, the “many minds” are only approximate and are not fundamental as they are in the proposal of Albert and Loewer [10]. Instead, Mindless Sensationalism is a “many-experiences” or “many-sensations” interpretation. Even in a classical model, if there is one conscious experience for each conscious being at each moment of time in which the being is conscious, the fact that there 25 may be many conscious beings, and many conscious moments, can be said to lead to a “many-experiences” interpretation. However, in Mindless Sensationalism, there may be vastly more conscious experiences, since they are not limited to a discrete set of one-parameter sharp sequences of conscious experiences, but occur for all sets of conscious experiences S for which A(S) is positive. In this way a quantum model may be said to be even “more sensible” (or is it “more sensational”?) than a classical model. One might distinguish MS from a classical model with many conscious experiences by calling MS a “very-many-experiences” framework, meaning that almost all sets of possible conscious experiences actually occur with nonzero measure. (Thus MS might, in a narrowly literal sense, almost be a version of panpsychism, but the enormous range possible for the logarithm of the measure means that it is really quite far from the usual connotations ascribed to panpsychism. This is perhaps comparable to noting that there may be a nonzero amplitude that almost any system, such as a star, has a personal computer in it, and then calling the resulting many-worlds theory pancomputerism.) One might fear that the present attack on the assumption of any definite notion of a precise identity for persons or minds as sequences of conscious experiences would threaten human dignity. Although I would not deny that I feel that it might, I can point out that on the other hand, the acceptance of the viewpoint of Mindless Sensationalism might increase one’s sense of identity with all other humans and other conscious beings. Furthermore, it might tend to undercut the motivations toward selfishness that I perceive in myself if I could realize in a deeply psychological way that what I normally anticipate as my own future conscious experiences are in no fundamental way picked out from the set of all conscious experiences. (Of course, what I normally think of as my own future conscious experiences are presumably those that contain memory components that are correlated with the content of my present conscious experience, but I do not see logically why I should be much more concerned about trying to make such conscious experiences happy than about trying to make conscious experiences happy that do not have such memories: better to do unto others as I would wish they would do unto me.) One can find that Parfit [28] had earlier drawn similar, but much more sophisticated, conclusions from a view in which a unique personal identity is not fundamental. The framework of Mindless Sensationalism can suggest various questions, methods of analysis, and speculations that might not occur to one using other frameworks. I have done an analysis [5] of the Einstein-Podolsky-Rosen (EPR) “paradox” [29] combined with that of Schrödinger’s cat [30], finding that if the components of one’s awareness are correlated with different physical properties that are highly correlated (such as whether different parts of a cat are alive or dead), then one can indeed predict that one’s conscious experience will have components that are highly correlated. E.g., when one looks at the different parts of Schrödinger’s cat, one will tend to have a strong agreement between the components of the awareness of the 26 different parts of the cat’s body as to whether the cat is dead or alive, if indeed the actual awareness operators cause one to be aware of whether each part of the cat is dead or alive. (If instead one were aware of whether each part of the cat were in the symmetric or antisymmetric linear superposition of being alive or dead, one would not have much agreement between the components of the awareness of the separate parts as to whether they were in the symmetric or antisymmetric states.) However, it still leaves it mysterious as to why we seem to be aware of the properties that are highly correlated (such as whether the different parts of a cat are dead or alive), rather than of properties that are not highly correlated (such as whether the different parts of a cat are in the symmetric or antisymmetric superpositions of being dead or alive). In other words, it still is somewhat confusing to me why in idealized cases our conscious experiences actually seem to be rather unconfused. One might argue that if they were not unconfused, then we could not act coherently and so would not survive. This would seem to be a good argument only if our conscious experiences really do affect our actions in the quantum world and are not just epiphenomena that are determined by the quantum world without having any effect back on it. But on the other hand, it is not obvious how conscious experiences could affect the quantum world in a relatively simple way in detail (though it is easy to speculate on general ways in which there might be some effect; see [6] and below). So although it appears to be unexplained, it conceivably could be that conscious experiences do not affect the quantum world but are determined by it in just such a way that in most cases they are not too confused. To mimic Einstein, I am tempted to say, “The most confusing thing about conscious experiences is that they are generally unconfused.” As an aside, I should say that although epiphenomenalism seems to leave it mysterious why typical conscious experiences are unconfused, I do not think it leaves it mysterious that conscious experiences occur, despite a naı̈ve expectation that the latter is also mysterious. The naı̈ve argument is that if the conscious world has no effect on the quantum world (usually called the physical world [31, 12], in contrast to my use of that term to include both the quantum world and the conscious world), and if the development of life in the quantum world occurs by natural selection, the development of consciousness would have no effect on this natural selection and so could not be explained by it. Nevertheless, one can give an answer analogous to what I have heard was given by the late Fermilab Director Robert Wilson when he was asked by a Congressional committee what Fermilab contributed to the defense of the nation: “Nothing. But it helps make the nation worth defending.” Similarly, if epiphenomenalism is correct, consciousness may contribute nothing to the survival of the species, but it may help make certain species worth surviving. More accurately, it may not contribute to the evolution of complexity, but it may select us (probably not uniquely) as complex organisms which have typical conscious experiences. Then our consciousness would 27 not be surprising, because we are selected simply as typical conscious beings. This selection as typical conscious beings might also help explain why we can do highly abstract theoretical mathematics and physics that does not seem to help us much with our survival as a species. If we are selected by the measure of our consciousness, and if that is positively correlated with a certain kind of complexity that is itself correlated with the ability to do theoretical mathematics and physics, then it would not be surprising that we can do this better than the average hominid that survives as well as we do (say averaging over all the Everett many worlds). Another question one might ask within the context of Mindless Sensationalism is whether and how the measures of the sets of conscious experiences associated with an individual brain depend on the brain characteristics. One might speculate that it might be greater for brains that are in some sense more intelligent, so that in a crude sense brighter brains have a bigger measure of conscious experiences. This could explain why you do not perceive yourself to be an insect, for example, even though there are far more insects than humans. One might also be tempted to use this speculation to explain why you may consider yourself to be more intelligent than the average human (though another possible explanation is that it is likely that the average person considers himself brighter than average). However, in this case the statistical evidence, if present at all, is almost certainly much weaker than in the case of comparing ourselves with ants. Therefore, this speculation should not be used to justify any politically incorrect conclusions that one might be tempted to make from an assumption that he or she has a greater measure of consciousness than most other humans. Also, one might conjecture that an appropriate measure on conscious experiences might give a possible explanation of why most of us perceive ourselves to be living on the same planet on which our species developed. This observation might seem surprising when one considers that we may be technologically near the point at which we could leave Earth and colonize large regions of the Galaxy [32], presumably greatly increasing the number of humans beyond the roughly 1011 that are believed to have lived on Earth. If so, why don’t we have the conscious experiences of one of the vast numbers of humans that may be born away from Earth? One answer is that some sort of doom is likely to prevent this vast colonization of the Galaxy from happening [33, 34, 35, 36], though these arguments are not conclusive [37]. Although I would not be surprised if such a doom were likely, I would naı̈vely expect it to be not so overwhelmingly probable that the probability of vast colonization would be so small as is the presumably very small ratio of the total number of humans who could ever live on Earth to those who could live throughout the Galaxy if the colonization occurs. Then, even though the colonization may be unlikely, I would expect that it should still produce a higher measure for conscious experiences of humans living off Earth than on it. However, another possibility is that colonization of the Galaxy is not too improb- 28 able, but that it is mostly done by self-replicating computers or machines who do not tolerate many humans going along, so that the number of actual human colonizers is not nearly so large as the total number who could live throughout the Galaxy if the computers or machines did not dominate the colonization. If the number of these computers or machines dominate humans as “intelligent” beings (in the sense of having certain information-processing capabilities), one might still have the question of why we perceive ourselves as being humans rather than as being one of the vastly greater numbers of such machines. But the explanation might simply be that the measure of conscious experiences is dominated by human conscious experiences, even if the number of “intelligent” beings is not. In other words, human brains may be much more efficient in producing conscious experiences than the kinds of selfreplicating computers or machines which may be likely to dominate the colonization of the Galaxy. If such machines are more “intelligent” than humans in terms of information-processing capabilities and yet are less efficient in producing conscious experiences, our conscious experiences of being human would suggest that the measure of conscious experiences is not merely correlated with “intelligence.” (On the other hand, if the measure of conscious experiences is indeed strongly correlated with “intelligence” in the sense of information-processing capabilities, perhaps it might be the case that Galactic colonization is most efficiently done by self-replicating computers or machines that are not so “intelligent” as humans. After all, insects and even bacteria have been more efficient in colonizing a larger fraction of Earth than have humans.) It might be tempting to take the observations that these speculations might explain (our conscious experiences of ourselves as human rather than as insect, and our experiences of ourselves as humans on our home planet) as evidence tending to support the speculations. One could summarize such reasoning as a generalization of the Weak Anthropic Principle [38, 39, 40, 41, 42, 43, 44] that might be called the Conditional Aesthemic Principle (CAP, not entirely coincidentally the initials of my wife Cathy Anne): given that we are conscious beings, our conscious experiences are likely to be typical experiences in the conscious world with its measure. Another use for the framework of Mindless Sensationalism would be to see how various general approaches to the problems of consciousness can be expressed in terms that are compatible (in the way I have suggested) with quantum theory. I have personally read so little of these approaches (fewer books than I have fingers) that I am not competent to try to see how to do that. However, I must admit that from what little I have read of, say functionalism, and from my mental attempts to translate what I have read into the language of my Mindless Sensationalism, I am confused as to precisely how functionalism would be expressed. Functionalism is supposed to be “the view that mental states are defined by their causes and effects” [45]. If a particular “mental state” is to be identified with a particular conscious experience p, then I am not clear what its “causes and effects” 29 are supposed to be. Although I have no idea what the “effects” of p are supposed to be, I suppose that in one sense one could say that its causes are both the experience operator E(p) (the p-dependent operator whose sum or integral over the p’s in the set S gives the corresponding awareness operator A(S)) and the quantum state of the universe, σ, since both enter into the equation m(p) = σ[E(p)] for the weight m(p) that is summed or integrated over the conscious experiences in a set S to give the measure µ(S) for that set. If this interpretation of functionalism were correct, a consequence for the conjecture of functionalism would be that no two distinct conscious experiences, say p and p′ , have the same experience operators: If p 6= p′ , then E(p) 6= E(p′ ). Equivalently, if E(p) = E(p′ ), then p = p′ . This is certainly a plausible conjecture, but I see no way to justify it or test whether or not it is true, though I believe that it is a conjecture with real content and logically could be either true or false. Another interpretation might be to identify a “mental state” with a quantum state that gives rise to a particular conscious experience p. If any state σ that gives m(p) = σ[E(p)] > 0 is counted as a “mental state” that “gives rise” to p, then all but a set of measure zero of possible quantum states σ could be said to “give rise” to p. This seems far too broad, so let us see whether we can get a narrower class of quantum states that “give rise” to p. One way is to consider what different quantum states can be considered to contribute “directly” to a conscious experience p. If, for a given conscious experience p, the corresponding experience operator E(p) were decomposed into a weighted sum of orthogonal rank-one projection operators Πi , E(p) = X Wi Πi (13) i with positive weights Wi , then the eigenstate |ψi i with unit eigenvalue of each of these projection operators Πi (the state which when written in the form |ψi ihψi | is identical to the rank-one projection operator Πi ) would give a contribution to the measure for the conscious experience p. In a sense one can say that it is each of these eigenstates (one for each rank-one projection operator that occurs in Eq. (13)) that directly gives rise to the conscious experience p. (Of course, any state σ that is not orthogonal to all of these eigenstates will give a positive weight for the the conscious experience p, m(p) = hE(p)i = X Wi σ[Πi ] (14) i the weighted sum of the overlaps of the state σ with the eigenstates Πi = |ψi ihψi |. But it is the eigenstates themselves that can be considered to be most directly related to the conscious experience p.) So if the “mental states” corresponding to the conscious experience p are defined to be the eigenstates Πi that occur in the sum given by Eq. (13)), the we can ask 30 what the “causes and effects” of these are. If an answer to that could be found, perhaps the conjecture of functionalism might be that any two “mental states” Πi corresponding to the same conscious experience p would have the same “causes and effects.” Or it might be the converse, that for any “mental state” Πi that occurs in the sum given by Eq. (13)), any other rank-one projection operator with the same “causes and effects” also occur in that sum. Either of these two conjectures seems to have nontrivial content, but precisely what that content would be depends upon what “having the same causes and effects” is taken to mean. Without an understanding of that, my attempt to guess precisely what functionalism might mean remain stymied. Therefore, it would be interesting indeed to see how functionalism might possibly be expressed in terms of the operators E(p) and A(S) that occur in Mindless Sensationalism. I have used the example of functionalism not merely to express my own confusion (which might be merely due to my gross ignorance of the field), but also to illustrate that if one can translate conjectures from the philosophy of mind into the language of Mindless Sensationalism, one may be able to come up with some precise formulations for them that would be applicable to the real universe and not just to some imaginary universe that is modeled by, say, some classical Turing machine. Similarly, it would also be an interesting challenge to interpret other approaches to the problems of consciousness within the framework of Mindless Sensationalism. If they cannot be interpreted within this framework, one would need to invent another framework in which they might be interpreted in order for them to be consistent with our quantum universe. This might impose a nontrivial constraint on approaches to the problems of consciousness. In conclusion, I am proposing that Mindless Sensationalism is the best framework we have at the present level for understanding the connection between conscious experiences and quantum theory. Of course, the framework would only become a complete theory once one had the set M of all conscious experiences p, the awareness operators A(S), and the quantum state σ of the universe. Even such a complete theory of the quantum world and the conscious world affected by it need not be the ultimate simplest complete theory of the combined physical world. There might be a simpler set of unifying principles from which one could in principle deduce the conscious experiences, awareness operators, and quantum state, or perhaps some simpler entities that replaced them. For example, although in the present framework of Mindless Sensationalism, the quantum world (i.e., its state), along with the awareness operators, determines the measure for experiences in the conscious world, there might be a reverse effect of the conscious world affecting the quantum world to give a simpler explanation than we have at present of the coherence of our conscious experiences and of the correlation between will and action (why my desire to do something I feel am capable of doing is correlated 31 with my conscious experience of actually doing it, i.e., why I “do as I please”). If the quantum state is partially determined by an action functional, can desires in the conscious world affect that functional (say in a coordinate-invariant way that therefore does not violate energy-momentum conservation)? Such considerations may call for a more unified framework than Mindless Sensationalism (elsewhere called Sensible Quantum Mechanics), which one might call Sensational Quantum Mechanics [5, 6]. Such a more unified framework need not violate the limited assumptions of Mindless Sensationalism, though it might do that as well and perhaps reduce to Mindless Sensationalism only in a certain approximate sense. To explain these frameworks in terms of an analogy, consider a classical model of spinless massive point charged particles and an electromagnetic field in Minkowski spacetime. Let the charged particles be analogous to the quantum world (or the quantum state part of it), and the electromagnetic field be analogous to the conscious world (the set of conscious experiences with its measure µ(S)). At the level of a simplistic materialist mind-body philosophy, one might merely say that the electromagnetic field is part of, or perhaps a property of, the material particles. At the level of Mindless Sensationalism, the charged particle worldlines are the analogue of the quantum state, the retarded electromagnetic field propagator (Coulomb’s law in the nonrelativistic approximation) is the analogue of the awareness operators, and the electromagnetic field determined by the worldlines of the charged particles and by the retarded propagator is the analogue of the conscious world. (Here one can see that this analogue of Mindless Sensationalism is valid only if there is no free incoming electromagnetic radiation.) At the level of Sensational Quantum Mechanics, at which the conscious world may affect the quantum world, the charged particle worldlines are partially determined by the electromagnetic field through the electromagnetic forces that it causes. (This more unified framework better explains the previous level but does not violate its description, which simply had the particle worldlines given.) At a yet higher level, there is the possibility of incoming free electromagnetic waves, which would violate the previous frameworks that assumed the electromagnetic field was uniquely determined by the charged particle worldlines. (An analogous suggestion for intrinsic degrees of freedom for consciousness has been made by the physicist Andrei Linde [46].) Finally, at a still higher level, there might be an even more unifying framework in which both charged particles and the electromagnetic field are seen as modes of a single entity (e.g., to take a popular current speculation, a superstring, or perhaps some more basic entity in “M theory”). Therefore, although it is doubtful that Mindless Sensationalism is the correct framework for the final unifying theory (if one does indeed exist), it seems to me to be a move in that direction that is consistent with what we presently know about the physical world and consciousness. This work has been supported in part by the Natural Sciences and Engineering 32 Council of Canada. Many of the people whom I have remembered as being influential in my formulation of my ideas are listed at the end of [5], though of course none of them are ultimately responsible for it, and indeed most of them might well disagree with it. References [1] J. B. Hartle and S. W. Hawking, Phys. Rev. D28, 2960 (1983). [2] Q. Smith, “Why cognitive Scientists Cannot Ignore Quantum Mechanics,” to be published in Consciousness: New Philosophical Essays, edited by Quentin Smith and Alexandar Jokic (Oxford: Oxford University Press, 2002). [3] B. Loewer, “Consciousness and Quantum theory,” to be published in Consciousness: New Philosophical Essays, edited by Quentin Smith and Alexandar Jokic (Oxford: Oxford University Press, 2002). [4] M. Lockwood, “Consciousness and the Quantum World: Putting Qualia on the Map,” to be published in Consciousness: New Philosophical Essays, edited by Quentin Smith and Alexandar Jokic (Oxford: Oxford University Press, 2002). [5] D. N. Page, “Sensible Quantum Mechanics: Are Only Perceptions Probabilistic?” (University of Alberta report Alberta-Thy-05-95, 1995 June 7; revised 1997 June 30), quant-ph/9506010. [6] D. N. Page, “Probabilities Don’t Matter,” in Proceedings of the 7th Marcel Grossmann Meeting on General Relativity, edited by R. T. Jantzen and G. M. Keiser (World Scientific, Singapore 1996), pp. 983-1002, gr-qc/9411004; “Information Loss in Black Holes and/or Conscious Beings?” in Heat Kernel Techniques and Quantum Gravity, edited by S. A. Fulling (Discourses in Mathematics and Its Applications, No. 4, Texas A&M University Department of Mathematics, College Station, Texas, 1995), pp. 461-471, hep-th/9411193; “Attaching Theories of Consciousness to Bohmian Quantum Mechanics,” in Bohmian Quantum Mechanics and Quantum Theory: An Appraisal, edited by J. T. Cushing, A. Fine, and S. Goldstein (Kluwer, Dordrecht, 1996), pp. 197-210, quantph/9507006; Int. J. Mod. Phys. D5, 583-596 (1996), gr-qc/9507024; “Aspects of Quantum Cosmology,” in String Gravity and Physics at the Planck Energy Scale (NATO ASI Series, Series C: Mathematical and Physical Sciences – Vol 476; Proceedings of the International School of Astrophysics “D. Chalonge,” 4th Course, Erice, Sicily, 8-19 September 1995), edited by N. Sanchez and A. Zichichi (Kluwer, Dordrecht, 1996), pp. 431-450, gr-qc/9507025; “Quantum Cosmology Lectures,” in Proceedings of the First Mexican School on Gravitation and Mathematical Physics, Guanajuato, Mexico, Dec. 12-16, 1994, edited by A. Macias, T. Matos, O. Obregon, and H. Quevedo (World Scientific, Singapore, 1996), pp. 70-86, gr-qc/9507028. [7] M. Lockwood, Mind, Brain and the Quantum: The Compound ‘I’ (Basil Blackwell, Oxford, 1989). 33 [8] M. Lockwood, in Erwin Schrödinger: Philosophy and the Birth of Quantum Mechanics, edited by M. Bitbol and O. Darrigol (Editions Frontières, Gif-surYvette Cedex, 1992), p. 363. [9] M. Lockwood, “ ‘Many Minds’ Interpretations of Quantum Mechanics,” Brit. J. Phil. Sci. 47, 445-461 (1996). [10] D. Albert and B. Loewer, Synthese 77, 195 (1988); 86, 87 (1991). [11] D. Z. Albert, Quantum Mechanics and Experience (Harvard University Press, Cambridge, Massachusetts, 1992). [12] D. J. Chalmers, The Conscious Mind: In Search of a Fundamental Theory (Oxford University Press, New York, 1996). [13] E. B. Davies, Quantum Theory of Open Systems (Academic Press, London, 1976); I thank Shelly Goldstein (private communication) for suggesting the use of POV measures and directing me to this reference. [14] L. de Broglie, “La nouvelle dynamique des quanta,” in Electrons et Photons: Rapports et Discussions du Cinquième Conseil de Physique tenu à Bruxelles du 24 au 29 Octobre 1927 sous les Auspices de l’Institut International de Physique Solvay (Gauthier-Villars, Paris, 1928), pp. 105-132; Physicien et Penseur (Paris, 1953), p. 465; Tentative d’Interprétation Causale et Nonlinéaire de la Mécanique Ondulatoire. (Gauthier-Villars, Paris, 1956). Foundations of Physics 1, 5 (1970). [15] D. Bohm, Phys. Rev. 85, 166-179, 180-193 (1952); Phys. Rev. 89, 458-466 (1953); D. Bohm and B. J. Hiley, The Undivided Universe: An Ontological Interpretation of Quantum Theory. (Routledge and Kegan Paul, London, 1993). [16] P. R. Holland, The Quantum Theory of Motion (Cambridge University Press, Cambridge, 1993). [17] K. Berndl, M. Daumer, D. Durr, S. Goldstein, and N. Zanghi, Nuovo Cim. B110, 737-750 (1995), quant-ph/9504010. [18] J. T. Cushing, A. Fine, and S. Goldstein, eds., Bohmian Quantum Mechanics and Quantum Theory: An Appraisal, (Kluwer, Dordrecht, 1996). [19] S. Coleman, “Quantum Mechanics with the Gloves Off,” Dirac Memorial Lecture, St. John’s College, University of Cambridge, June 1993 (unpublished). [20] S. Coleman, Physics Colloquium, University of Alberta, March 31, 1995 (unpublished). [21] H. Everett, III, Rev. Mod. Phys. 29, 454 (1957). [22] B. S. DeWitt and N. Graham, eds., The Many-Worlds Interpretation of Quantum Mechanics (Princeton University Press, Princeton, 1973). [23] W. Sellars, J. Metaphysics 18, 430-451 (1965). 34 [24] J. Barbour, The End of Time: The Next Revolution in Our Understanding of the Universe (Weidenfeld & Nicolson, London, 1999). [25] D. Hume, A Treatise of Human Nature, reprinted from the original edition in three volumes and edited by L. A. Selby-Bigge (Clarendon, Oxford, 1888). [26] E. J. Squires, Found. Phys. Lett. 1, 13 ((1987); Conscious Mind in the Physical World (Adam Hilger, Bristol and New York, 1990); Synthese 89, 283 (1991); 97, 109 (1993). [27] H. P. 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Page time and the order parameter for a consciousness state Alexander Gorskya,b a arXiv:2212.10602v2 [q-bio.NC] 6 Mar 2023 b Institute for Information Transmission Problems, Moscow 127994, Russia Laboratory of Complex Networks, Brain and Consciousness Research Center, Moscow March 7, 2023 Abstract In this Letter using the analogy with the recent resolution of the black hole information paradox we conjecture the order parameter for the state of consciousness based on the notion of the Page curve and the Page time. The entanglement between the state of the brain and time series of neuronal firing as well as the non-orthogonality of the functional connectomes play a key role. 1 Introduction and motivation The origin of the consciousness certainly is the interesting scientific problem. It is desirable to identify the guidance principle behind the phenomenon and there are several ideas formulated to handle with this issue. In the integrated information theory(IIT) [1, 2] it is assumed that the entanglement of the clusters in the times series data for the neuronal firing could play the role of the order parameter of the consciousness state. The identification of the clusters can be simplified via the spectral analysis of the network formed from the time series [3]. The idea of the global neuronal workspace is based on the version of the self-organized criticality [4, 5]. It is assumed that interaction between the neuronal groups in nonlinear and transition to the consciousness state is a kind of phase transition. Another combination of ideas yields the model of competing cellular assemblies [6]. The neuronal group selection theory focuses at the evolutionary aspects of the formation of consciousness [7]. More physically motivated thermodynamical approach via a kind of the free energy principle was suggested in [8]. Some ideas based on the quantum decoherence were discussed in [9]. The review of the measures of consciousness can be found in [10] while the recent review of the most popular theories of consciousness can be found in [11]. Several features are quite common for all models • The state of consciousness is related to consolidation of effective degrees of freedom in the brain - functional connectomes • There is specific timescale attributed to the formation of consciousness state from the non-conscious state 1 • Some version of entanglement serves as the order parameter for the consciousness state • There is the interplay between the deterministic component and the ensemble average in the formation of consciousness state • The cluster structure in the time series is important in some models • The evolution of the system is unitary We shall argue that these features can be naturally unified within the framework of the Page curve and Page time [12,13] assuming the entanglement between the brain states and time series of neuron firing. The Page curve has been invented to keep unitarity in a two-component system in a pure random state taking into account properly the entanglement of subsystems. The entanglement is evaluated via the density matrix projected into the subsystem [13]. The spectrum of projected density matrix before the Page time obeys the Marchenko-Pastur (MP) law but gets modified after the Page time. This approach has been applied for the entanglement of a black hole (BH) and its radiation [12] however the BH example is not unique and in principle one can consider any other "black box" entangled with its own radiation or time series of some activity. The BH information paradox has been known since 70-ths [14] and it claims that the entropy production of the Hawking BH radiation violates a unitarity at large times, see [15, 16] for the recent reviews. The resolution of the information paradox has been found very recently and the island conjecture has been formulated. It was argued [17, 18] that the state of BH radiation is encoded in some island subregions behind the BH horizon. This has been quantified in the simplified model via end of world branes(EOW) [19], each of them has large number of internal degrees of freedom [20, 21]. The number of EOW branes grows with time and BH with EOW branes get entangled with the BH radiation. This is the first ingredient important for the resolution of the information paradox. The second crucial ingredient goes as follows. The EOW branes interact and can develop the wormhole non-perturbative configurations connecting the pairs of the EOW branes. At the Page time the EOW branes get consolidated into the single disc geometry since the multiple non-perturbative wormholes start to dominate [21]. After the Page time the entropy of radiation goes down and the unitarity gets restored. It is important that after the Page time the Petz map known in the information theory [22, 23] allows to map the operations inside the BH Hilbert space into the operations in the Hilbert space of BH radiation [21]. Such mapping is impossible before the Page time. If the deterministic component is introduced into the system [24,25] a kind of perturbative interaction between the EOW branes is induced. We conjecture that somewhat similar picture emerges statistically during formation of consciousness state from the non-conscious one. The Hilbert space of brain and the Hilbert space of time series together are considered as the two-component entangled system. We assume that the functional connectomes are analogue of the EOW branes and encode the information concerning the time series of neuronal activity. The functional connectomes are non-orthogonal and interact in two ways. First they interact as multilayer networks and secondly there is the "contact interaction" since some neurons belong to several functional connectomes simultaneously. The state of brain with ensemble of functional networks is entangled with the time series and the number of functional networks involved grows in time. At time of formation of a consciousness state the functional networks get consolidated 2 similar to the consolidation of EOW branes and the entropy attributed to time series stops to grow. Hence we assume that the Page curve describes the time evolution of the entropy production in the time series of neuronal firing and at the Page time the functional connectomes get consolidated which is necessary condition for the establishing of a consciousness state. We conjecture that the sign of time derivative of the entropy production in the time series and clustering of the networks formed from the time series can serve as the indicators for a state of consciousness. 2 BH toy model 2.1 The entanglement of the BH and radiation Let us recall the notion of the Page curve for a entangled two-component system. It was shown in [13] that the entanglement spectrum of the system in pure random state involving two subsystems and projected to one of them provides the important information concerning unitarity. Let rectangular matrix X describes uniformly random pure quantum state in C n ⊗ C m . Then Y = XX + - reduced density matrix on C n whose eigenvalue distribution depends on the evolution time. At small times spectral density of entanglement matrix Y obeys MP distribution [13]. However at some time, called the Page time the spectrum of the entanglement matrix gets modified and the entropy production in the subsystem which we have projected on starts to decrease. The entropy behaves according to Page curve as follows   n  m S(n,m) = log n − θ(m − n) + log m − θ(n − m) (1) 2m 2n If the number of degrees of freedom in one subsystem grows with time the change of regime occurs exactly at the Page time, The Page curve has been recognized recently in the context of the resolution of the BH information paradox. In this case the entangled two-component system is as follows. The one subsystem involves eSBH degrees of freedom where SBH = 4GAN is the BekensteinHawking BH entropy and A is the area of horizon. The second system describes the ongoing radiation of the BH and dimension of the corresponding Hilbert space k grows in time. These two subsystems are entangled and it was argued [17] that there is quantum extremal surface Q behind the BH horizon [26] encoding the BH radiation. The island conjecture assumes that the entropy of BH radiation reads as   Area(Q) S(ρR ) = min + Sbulk (2) 4GN Here ρR is the density matrix of the BH radiation in the full theory coupled to quantum gravity. The second term corresponds to the von Neumann entropy of the region in the interior of the BH bounded by the quantum extremal surface Q. At small times the second contribution is small however at large times the leading saddle in the semi-classical path integral on the Euclidean black hole gets modified and the different extremal surface starts to dominate. The key point is that in this new phase the entropy of the radiation decreases in agreement with a unitarity. The corresponding behaviour with the Page time is presented in Fig.1 In the simplified version instead of the extremal surface one considers multiple EOW branes [20, 21] and analyses what is the saddle point configuration at the different times. 3 S TPage t Figure 1: Page curve for the entropy of BH radiation(red) Naively one considers the states k X i=1 |Ψi i ⊗ |ii (3) where Ψi is the state of BH with the non-dynamical EOW branes behind the horizon while the state i belongs to the auxiliary basis of ongoing Hawking modes [21]. The states Ψi are not orthogonal which is the second important point behind the explanation of the BH information paradox
(4) hΨi |Ψj i = e2SBH δij + O eSBH . The second term corresponds to the contribution from non-perturbative wormholes or effect of more direct EOW brane interactions and generically is subject to the ensemble averaging with some measure. Quantitatively the density matrix projected onto the radiation reads as k k X eS X X ∗ ρR = hΨj |Ψi i |iihj| = Caj Cai |iihj| (5) i,j a=1 i,j In the simplest case the random rectangular eSBH × k matrices C are averaged with the Gauss measure with unit covariance Z dCdC + exp(− Tr C + C) (6) The spectral density of ρR has been evaluated in [21] via solution to the Schwinger-Dyson equation for the resolvent in the planar approximation which takes into account the replica wormholes between the EOW branes. In microcanonical ensemble with unit Gaussian distribution it reads as q keS ρR (x) = BH [x − (k −1/2 − eSBH /2 )2 ][(k −1/2 + eSBH /2 )2 − x)+δ(x)(k−eSBH )θ(k−eSBH ) 2πx (7) We see that its smooth part coincides with the MP distribution. At some value of k the entropy of the BH and the entropy evaluated from the radiation density matrix ρR coincide. This happens at the Page time and the interpretation from the viewpoint of internal degrees of freedom behind the horizon has been developed in [21]. It has been argued that the semiclassical saddle point for EOW branes before the Page time implies that they can be considered as the separated degrees of freedom which nonperturbatively interact via wormhole solutions. However upon the summation of the replica wormholes at large times another saddle point dominates and the EOW branes form the 4 t → TPage before Page time after Page time Figure 2: Islands behind the horizon are entangled with BH radiation. At the Page time the multiple islands get consolidated into the disc-like geometry. single disk-like geometry which should be considered as single consolidated state of multiple EOW branes see Fig 2. The off-diagonal terms in the matrix elements start to dominate. After the Page time the Petz map [22, 23] allows to map the operations in the radiation Hilbert space into the operations in the BH Hilbert space [21]. 2.2 BBP transition and entanglement spectrum We have argued above that at the Page time the entanglement spectrum of the radiation gets modified and some number of the eigenvalues get separated from continuum after the Page time. This follows from the effect of non-orthogonality of the internal states of the BH. Recently it has been suggested [25] that the admixture of the determinism in the averaging over ensemble can induce the "perturbative" interaction of the EOW branes. Moreover it properly induces the eigenvalue separation phenomenon in the MP distribution necessary to get the Page curve. The phenomenon of the eigenvalue separation is familiar in the probability theory when we perturb the Gaussian measure for random variables. We are interested in the deformation of the measure involved into the projected density matrix in the pure random states that is in the Wishart ensemble. Two types of measure deformation are known; the shifted Gaussian measure exp(− Tr (H − H0 )2 ) when the expansion around the nontrivial saddle takes place [27] and the measure with non-null covariance exp(− Tr X + XΣ) [28,29]. In both cases there is the critical value of parameters involved in H0 or Σ when one or several eigenvalues get decoupled from the bulk of the spectrum. It is a kind of phase transition (BBP transition) with own universality class and the distribution of the largest eigenvalue obeys the so-called spiked Tracy-Widom(TW) law exactly at the transition point. To fit with our conjecture we modify the Gaussian measure not by the shift of mean value as in [25] but by introducing non-null complex covariance which does the same job [28, 29]. This goes as follows. Let us consider M vectors (y~1 . . . y~M ) each of dimension N . The density of all vectors is Gaussian with covariance Σ, where Σ is positive N × N matrix   1 1 −1 P (~y ) = exp − ~y ,Σ , ~y (8) 2 (2π)N/2 (det Σ)1/2 Consider the N × M matrix X = [y1 − Y, . . . yM − Y] and combine it into N × N covariance matrix S = XX t . Let us assume that M → ∞ and N → ∞ such that their ratio is finite M N = γ. The matrix S belongs to the Laguerre or Wishart ensemble whose 5 asymptotic properties at Σ = Id are known. The spectral density obeys the MP law ρ(x) = where γ2 p (b − x)(x − a), 2x a<x<b (9)    γ+1 2 γ−1 2 ; b= (10) γ γ The largest eigenvalue fixing the spectral edge is λmax = b and the spectral fluctuations at the spectral edge obey the TW distribution   γ 2/3 P (λmax − b) M ≤ s → FGOE (s) (11) (1 + γ)4/3  a= where FGOE is the TW distribution for orthogonal ensemble. Now departure from the identity matrix is introduced and some number of degenerate non-unit eigenvalues of the covariance matrix Σ are selected l1 . . . lk 6= 1. The value l1 is considered as the control parameter for the BBP phase transition. For complex Gaussian samples [28] the critical value of the non-unit covariance eigenvalue for perturbed case has been found lcrit = 1 + γ −1 where γ is a parameter of the ensemble.   γ 2 2/3 P (λmax − lcrit ) N ≤ s → Fk (s) (12) (1 + γ)4/3 The function Fk (s) is the limiting distribution, where the largest eigenvalue l1 of the covariance matrix has the multiplicity k and is equal to the critical value, hence we have single perturbation parameter. If k non-unit eigenvalues of the covariance matrix are above the critical value lcrit , i.e. li > lcrit , distribution of λmax obeys the distribution in k × k Gaussian unitary ensemble, Gk (s). s    −2 l1 γ l2 γ −2 P (λmax − l1 + N 1/2 l12 − 1 ≤ s) → Gk (s) (13) l1 − 1 (l1 − 1)2 The function Fk (s) can be generalized to the function Fk (s,w1 , . . . ,wk ) if all perturbation parameters are different. Similarly to the pure TW case, the distribution obeys some solution to the Painleve II equation with particular monodromy properties [29]. In general case the determinantal representation of Fk (s,w1 , . . . ,wk ) is available in terms of the single function of two variables f (s,w) which satisfy the pair of differential equations depending on the Painleve II solutions – see [29] for details. Summarizing, there are three regimes for the spectral density depending on the relation between k and eSBH . The transition at the Page time indicates that the new saddle in the gravitational path integral corresponding to connected geometry with multiple wormholes starts to dominate at k ∝ eSBH . In terms of the eigenvalues exactly at the Page transition k − eSBH eigenvalues get escaped from the bulk of distribution and settle at λ = 0. If somebody would be interested in the question if all EOW branes get consolidated or not one should look at the sign of the time derivative for the radiation entropy and at the number of isolated eigenvalues. This is the order parameter separating the phases. 3 Towards the order parameter for a consciousness state 3.1 Entropy for the time series Since we will assume that the time series of the brain activity is the part of the whole two-component system it is necessary to provide the tool to evaluate the entropy of the 6 time series similarly to the entropy of the BH radiation. The effective way goes as follows, first we represent the time series data via the network and than evaluate the entropy of this network. There are at least three ways to generate the network from the time series (see, [30] for the review). The first way involves the introduction of the effective parameter which quantifies the vicinity in the data set and the nodes within this effective radius are connected by links. In the second approach the notion of visability is introduced and the horizontally visable nodes are connected by links. Finally, in the third approach a kind of Markov dynamics for the probability is formulated and its Markov operator yields the network adjacency matrix. Once we find the network representation for the time series some standard entropy measured can be applied. The simplest one is the conventional thermodynamic entropy defined through the density metrics for the network ρ= exp(−βL) Z (14) where L is the graph Laplacian or normalized graph Laplacian, and β is auxiliary parameter which allows to scan the spectrum. The thermodynamical entropy is defined as S = Tr ρ log ρ (15) and is useful to determine the characteristic time scales for the diffusion in the network [31]. However we are interested in the entropy production hence we have to consider the coarse-grained entropy instead of the fine-grained entropy which is constant in time. The useful coarse-grained information entropy production measure has been discussed in [32] which is suitable for our purpose, Ṡ = X Pij log( ij Pij ) Pji (16) where Pij = P rob[xt−1 = i,xt = j] and xt corresponds to the state of the system at time t. It is nothing but the Kullback-Leibler divergence between the forward and reverse transition probabilities. This measure for the entropy production for different tasks has been investigated experimentally [32]. It was shown that the entropy production vanishes or is very small in non-conscious state, is quite substantial for the cognitive task and maximal at the physical activity. Remark that the entropy production provides the thermodynamical time arrow and it was noted recently that in the interacting many-body system the time arrow emerges via the interaction only [33]. 3.2 The conjecture To formulate our conjecture remind that the brain involves structural and multiple functional networks. The structural network just reflects the connections between neurons and is completely known for C’Elegance with 302 nodes only. Each functional network or functional connectome involves all neurons specialized in some function. They are connected to each other and can be located in the very different parts of the brain. The functional networks are assumed to interact and the individual neurons can belong to the several functional networks simultaneously. It is generally believed that in the state of consciousness the functional connectomes get consolidated via some mechanism. Let us apply the Page’s ideas to the brain and assume that the functional connectomes play the similar role as EOW branes in the BH example while the spiking time series play 7 t → TPage before Page time after Page time Figure 3: The functional connectome represents the network of neurons with the same specialization. There are multiple functional connectomes in the brain which can overlap due to the multispecialized neurons. We conjecture that functional connectomes are entangled with the time series of neuron activity and at the effective Page time when the state of consciousness gets established they get consolidated. the role of BH radiation. Hence we have the "black box" with some degrees of freedom inside and its radiation and would like to investigate the phase of internal state of the brane looking at the properties of time series only. Let us follow the same logic as before and assume that the state of the system involves the state Ξi which corresponds to the state of the brain with the functional connectomes in the state i and the states |i > which are the eigenfunctions of the Laplacian of the graph representing the time series. Hence we consider the states X |Ξi ihi| (17) i The density matrix projected to the time series state ρT S is ρT S = k X i,j hΞj |Ξi i|iihj| = k SX brain X i,j a=1 ∗ Caj Cai |iihj| (18) where Sbrane is the entropy of the brain in the non-conscious state. The value of k measures the number of functional connectomes which are switched on. The projected density matrix yields the entanglement entropy of the spiking time series ST S . To keep the unitarity we assume the existence of the Page curve and Page time when the internal functional networks get consolidated, see Fig.3, providing the state of consciousness at the Page time. After the Page time presumably the Petz map yields the mapping of the operations within the time series to the operations between the functional connectomes in the brain. As in the BH toy example the functional connectomes overlap and are non-orthogonal. The interaction of the functional connectomes can have perturbative and non-perturbative contributions. The simplest one is generated by " contact interaction" we have described above. In the case of a brain this interaction can be attributed to the neurons with several specializations. Due to the overlap of functional connectomes the effective brain entropy and the entropy of the time series become of the same order and the "common space " of the functional connectomes gets formed at the Page time. Note that the contact interaction amounts to the non-unit covariance matrix which induces the isolated eigenvalues in the 8 spectrum corresponding to the clusters in the time series network [34]. Such clusters in the time series networks are the essential ingredients of IIT. Our conjecture fits with the general expected features of the consciousness state • The consolidation of the functional networks occurs at the Page time • There is the timescale when consciousness state gets established • Order parameter indeed is related to some specific entanglement • Deterministic component is important. It induces the effective interactions and simultaneously generates the clusters in the time series Summarizing the arguments above we suggest that the sign of the time derivative of the entropy production in the time series serves as the order parameter R for a consciousness state   dST S R = sign . (19) dt Another important indicator is the increasing of the clusters in the network formed from the time series. We can not exclude that the entropy production stop raising at the Page and decreases very slowly at the late times. Hence it is natural to question how the predictions following from our conjecture can be measured experimentally and if there are any contradictions with the existing experimental data. The simplest possibility concerns the investigation of the entropy production and clusterization of the time series during the waking up process and the exit from the state of anesthesia. Hopefully some relevant results concerning the anesthesia state are available. It was found in [35] that at exit from anesthesia two effects are observed both for mice and humans (see also [36–39]). First, the number of clusters in the networks formed by time series (microstates in notations of [35]) increases substantially and secondly, consolidation of the functional connectomes gets increased as well. Moreover both features are reversible while depth of consolidation depends on the type of anesthesia applied [40]. This is consistent with our conjecture. Note also that the establishing time of consciousness state is different for the waking up and the anesthesia exit processes. That is we can assume that the number of functional networks switched off at anesthesia is larger then at sleep state. It would be very interesting to measure the entropy production at the anesthesia process to compare with our conjecture. 4 Conclusion In this Letter we have conjectured using very general statistical arguments for the unitary two-component entangled many-body system the new order parameter for the consciousness state which measures if the functional connectomes are consolidated or not. Certainly it is necessary but insufficient criteria. Two points are crucial for this conjecture. First,it is the entanglement between the time series of the neuron activity and the brain state involving multiple overlapping functional connectomes. Secondly, the nonorthogonality of the states of functional connectomes which is small at early time but starts to dominate at the effective Page time. The mechanism behind the resolution of the information paradox for a BH radiation provides the proper framework to analyze this problem. The clustering of the time series density matrix occurs naturally within this approach and is another indication of the state of consciousness. 9 The conjecture is a bit speculative but we believe that this framework could be useful for this research area and suggest the very clear-cut check. We do not provide the microscopic explanation of the consciousness state restricting ourselves by the order parameter and do not present the hypothetical functional whose extremization presumably yields two different saddle points. However we expect that some notions of the information geometry could be useful in this respect. In particular the recent observation [41] concerning the relation between the singularity of the information metric in the simplest all-to-all disordered Kuramoto model and the synchronization phase transition provides the example of such relation. Indeed microscopically the consolidation of the functional connectomes implies the synchronization phenomena in the multiplex networks. Another approach concerning the quantum information geometry approach can be found in [42]. Note also that some analogy between the brain and the BH in a different setting has been mentioned in [43]. It would be interesting to combine the ideas from that paper with our study. 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[32] Christopher W Lynn, Eli J Cornblath, Lia Papadopoulos, Maxwell A Bertolero, and Danielle S Bassett. Broken detailed balance and entropy production in the human brain. Proceedings of the National Academy of Sciences, 118(47):e2109889118, 2021. [33] Christopher W Lynn, Caroline M Holmes, William Bialek, and David J Schwab. Decomposing the local arrow of time in interacting systems. Physical review letters, 129(11):118101, 2022. [34] Raj Rao Nadakuditi and Mark EJ Newman. Spectra of random graphs with arbitrary expected degrees. Physical Review E, 87(1):012803, 2013. [35] Michael Wenzel, Shuting Han, Elliot H Smith, Erik Hoel, Bradley Greger, Paul A House, and Rafael Yuste. Reduced repertoire of cortical microstates and neuronal ensembles in medically induced loss of consciousness. Cell systems, 8(5):467–474, 2019. [36] Andrea I Luppi, Daniel Golkowski, Andreas Ranft, Rüdiger Ilg, Denis Jordan, David K Menon, and Emmanuel A Stamatakis. 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256 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer Exploration Informatics and Consciousness Transfer Alex Vary* Abstract This paper suggests that the science of informatics can and should be applied to the transfer of consciousness from a living biological brain to a mechanical brain - specifically, the realization of consciousness in robots. The suggestion is motivated by the need and intellectual drive to understand and enhance biological systems and to simulate biological systems by using inorganic hardware components such as silicon-based chips, mechanical devices, artificial neural networks, and associated programming and information/signal transfer modalities. The problems of and methods for employing informatics in designing intelligent conscious robots and proxy-humanoids are discussed. The informatics approach draws together the appropriate diverse fields, including computer science, information science, cognitive science, and computational neuroscience. Key Words: Informatics, machine consciousness, artificial neural networks, robotics, computational theory of mind, cognitive architectures, information retrieval. Introduction Existentialist Jean Paul Sartre wrote, “the project of human reality is . . . to be God”. . . or at least to be demigods that create improved humans or human-like beings - complete with conscious self-awareness and purposefulness. In pursuit of that project, humans endeavor to create elaborate mechanical, non-biological entities - perhaps ultimately replacing the current biological species that populates Earth with new species with superhuman strength, abilities, and powers - and superior intellect. Computer-mechanized assembly lines epitomize the stupendous success of such audaciously inventive thinking. An extreme example of this is envisioned by Ray Kurzweil in The Singularity Is Near: When Humans Transcend Biology [1]. Kurzweil describes the singularity as “the point at which man will become one with machine and then live eternally.” This rather impatiently and blatantly circumvents the promise of immortality offered by God for the soul. Putting aside offending God, if it were certain that a particular machine is conscious, then its constitutional and moral rights would raise legal and ethical issue needing assessment. Ray Kurzweil in The Paradigms and Paradoxes of Intelligence: Building a Brain [2] believes that “we should soon have the ability to do a full human-brain neural simulation . . . to do a backup of our mind file before that.” Of course, the machine duplicate of a human brain would need a body. A disembodied brain would quickly become depressed. The inevitable requirement is then building a suitable vehicle, an artificial body, to house it. Creating a vehicle for the proxy person for the simulated brain - is the logical follow-on to duplicating someone’s brain. The proxy might be purposely designed to be resilient and suitable for undertaking hazardous missions - a simulated * Correspondence: ISSN: 2153-8212 Alex Vary, PhD, Retired NASA Scientist & Independent Researcher. Email: axelvary@wowway.com Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 257 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer astronaut sent to explore strange, forbidding, and inhospitable planets - perhaps expendable and abandoned after its mission is accomplished. We contemplate constructing automatons which possess neural networks that mimic the human brain and which are implanted in appropriate ambulatory machines. This differs from Alan Turing, Claude Shannon and John von Neuman, who wanted simply to build thinking automatons mechanisms which are relatively self-operating electro-mechanical devices designed to automatically follow a predetermined sequence of operations or respond to encoded instructions. There is something missing in a neural device that merely mimics the brain. Kurzweil mused that, if brains of select people were scanned, copied and re-created in a humanoid automaton, we need to ask “just who are those ‘people’ in it?” If you ask the ‘person’ in the machine, ‘it’ might claim to be the original person, having specific memories. Although it shares memories and a personality, it just isn’t the original ‘person’ who went into a scanner and awoke as an artificial thinking entity. The ‘original’ person who was scanned would claim that the entity in the machine is an imposter because it is devoid of a unique consciousness. We need to contemplate the idea that human consciousness transcends the machinery of the neural system. The informatics problem that is invoked revolves around the question: Can an individual consciousness be defined, isolated, copied, and transferred from one mind to another - to an artificial mind? If the answer is yes, then does that unique consciousness share two bodies - two virtually identical brains? Perhaps the incarnate soul remains with the original human mind, as part of the soul~spirit~body triad (discussed later). How does each brain experience and process the separate informational inputs - biological and mechanical, cognitive and social - consistent with a single overriding consciousness? This is the inverse of the well-documented instances of multiple (perhaps differently-conscious) personalities occupying the same body. Ultimately, informatics needs to assure that the artificial brain will be appropriately designed and attuned to that aspect of consciousness which is global and which transcends the neural network involved - whether biological or purely mechanical/artificial. Objectives and Implications Among the practical objectives of consciousness transfer is that of providing a faculty to directly experience the occupation and control of a specially-designed robotic body which can potentially travel to, occupy, and overcome uncongenial environments - either upon Earth or on other planets or their satellites. The premise is that consciousness is a separate entity which can be decoupled from an original biological-brain/body and transferred into a mechanical-brain/body. This implies that the original bio-brain/body remains intact but becomes an automaton - possibly a Chalmerian zombie, as described next. Assuming that our bodies are vehicles of a transcendent consciousness, it is appropriate to consider the nature of the vehicle. Putatively, biological vehicles of consciousness are products of evolution over many millions of years - adapted and refined to experience, enjoy and endure life on Earth. Each such vehicle is primarily a survival machine with no inherent consciousness, a Chalmerian zombie: David Chalmers [3] describes an isomorph, “A zombie [that] is just something physically ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 258 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer identical to me but which has no conscious experience - all is dark inside.” Chalmers also considers a silicon isomorph “who is organized like me but who has silicon chips were I have neurons.” Notably, he anticipates habitats where silicon-based rather than carbon-based survival machines are needed. Robotic survival machines might be generated by informatics and programmed to respond to and survive specific environments - perhaps to replicate and evolve without any urgent need to assume human consciousness or engage in social intercourse. The simplest example of consciousness separated from a specific brain/body is given by Heinz Pagels [4] who writes about physicist Richard Feynman’s perpetual curiosity and his willingness to try almost anything to explore alternate reality. He tells the following story: “He was in a sensory-deprivation tank and . . . felt that he came ‘out of his body’ and saw the body lying before him. To test the reality of his experience he tried moving his arm, and indeed he saw his arm on his body move. As he described this, he said he then became concerned that he might remain out of his body and decided to return to it.” When asked what he made of his experience, Feynman said, “I didn't see no laws of physics getting violated.” Pagels concludes, “Indeed, the reliable accounts of such experiences that I have read, as well as my own experience, confirm [Feynman’s perception that] ‘out-of the-body’ experiences no more violate physical laws than does the experience of dreaming.” Out-of-body experiences seem to verify the transcendent and separate nature of consciousness as an ‘outside’ observer. Before dealing with the informatics of consciousness transfer to a machine, the fundamental nature, attributes, and functions of consciousness need to be considered. Entropy - Time - Consciousness There are various aspects of consciousness generally necessary for a machine to be deemed conscious; these include awareness, memory, learning, anticipation, and subjective experience. Awareness could be one required aspect, despite many problems with the exact definition of awareness, specifically self-awareness. Conscious interaction with memory systems along with learning is needed to appreciate and adapt to novel and significant events. Anticipation includes prediction of consequences of proposed actions and prediction of consequences of probable actions by other entities. Subjective experiences or qualia are widely considered to be the hard problem of consciousness, indeed posing a challenge to the ontological thesis that everything is physical and that there is nothing that transcends the physical. Probably, a paramount function of consciousness is that aspect of it which gives meaning to the perceived flow of time. The brain/body consists of a collection of ticking bio-clocks but, like the cuckoo clock on my wall, knows not what time it is. The configuration of the cuckoo clock hands at any instant depend on my setting of the pendulum bob. Like the cuckoo clock, the brain perseveres provisionally in an eternal now, devoid of knowing the flow of time. Penrose [5] points out that “. . . our experience of the passage of time is dependent upon an increasing entropy as part of what constitutes our conscious feeling of the passage of time; so whatever time direction we believe to be the ‘future’ must be that in which entropy increases.” Despite the impermanence, destruction, decay, and death of biological brains there is the hint of ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 259 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer something remarkable: localized instances of increasing order emerging from the chaos of increasing global entropy. The increasing order is appreciated by conscious observation and contemplation: Let an egg drop from a table and crash asunder on the floor. We do not expect the egg to self-assemble because that is inconsistent with the Second Law of Thermodynamics and would be such an enormously improbable sequence of events that we can simply reject it as a realistic possibility. This contrived incident (egg crashing asunder) is simply the interruption of a non-random process which is destined to produce an increasingly organized living entity that, given the right circumstances, could become the founder of a dynasty of purposeful, self-aware, replicating living things. What is exemplified in this case is a pocket of negentropy in the midst of increasing entropy (time flow) - discovered and informed by a primordial global consciousness. Human consciousness assigns meaning to time, duration, space, and distance, while ostensibly outside the bounds of time and space. Primordial consciousness putatively resides in a realm that transcends the material domain and time-flow phenomena. Consciousness is essentially distinct from its embodiment and material experience. Consciousness is above the fray always endeavoring to put things in order by insisting: ‘this happened before that happened’ ­ ‘this belongs here, that belongs there ‘-’ this thing persists even when it is not observed’. It is my consciousness that puts these words in the order you see; my consciousness writes equations that describe physical phenomena; my consciousness arranges lines, symbols, icons in the figures I draw; my consciousness assigns context and nuance to my prose and poetry. Mind as Soul~Spirit~Body Triad It is clear that any discussion of transcendent consciousness involves the mind which in turn requires its own definition as a transcendent entity. The mind apparently spans three strata: (1) the superstratum (the transcendent domain of pure thought), (2) the mesostratum (the mediating ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 260 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer domain of information, signals, energetic fields), and (3) the physiostratum (the domain of spacetime and temporal-objective material reality). In this context, the mind is envisioned as extending from the superstratum continuum to the physiostratum discontinuum via signals through the mesostratum hyperspace interface, as in Figure 1. Although the words soul and spirit have theological and ancient scriptural connotations, we adopt the notion that each individual soul is the superstratum focus of a conscious entity while the spirit is a mesostratum signal transmission modality which informs the material conscious entity - the brain/body. The brain/body is the physiostratum focus of a transcendent consciousness. The mind is defined essentially as a loop that unites the brain and soul foci via a mesostratum download/upload signal cycle. The informatics challenge is to discover how to create a mechanical proxy brain/body which emulates the living mind upload-download loop of the biological soul~spirit~body triad. The suffix stratum connotes ‘separate yet interspersed’ not layering as in geological strata. The physiostratum discontinuum is conceptually a subset of the superstratum continuum. Elements of the superstratum and physiostratum commingle in the mesostratum interface. We are aware of the transcendent superstratum and mesostratum indirectly by their ubiquitous influence on the material domain primarily at the quantum level and by their influence on our consciousness and our experience of tangible realities [6]. In attempting to achieve consciousness transfer we should try to link the machine-brain to the mesostratum and thereby to a primordial higher consciousness - just as the biological-brain is linked. We should endeavor to achieve a machine-brain that is specifically designed to explore the mesostratum and retrieve the informational resources and content of the mesostratum. In this way the machine-brain would not only mimic human consciousness but serve as an experimental instrument to verify the nature of the mesostratum. With the machine-brain we could potentially tap into a cyber-space network library and hall of records or the Akashic library/record if they indeed exist as posited in theosophy and metaphysics. Such machine-brains would be sophisticated intelligence-gathering tools designed to explore the mesostratum, to meander the mesostratum, and to return new/old and some exotic and esoteric data and information. Mesostratum Reality According to our thesis, the mesostratum is the foundation and conveyor of the transcendent aspects of consciousness - beyond self-awareness and beyond sentience which are emergent empirical aspects of the biological brain/body. We argue that the mesostratum contains transcendent signals and fields which constitute and sustain a ‘higher consciousness’. It can be demonstrated that photons, light waves, that is, electromagnetic waves and fields, transpirate in the mesostratum. This has been long evident and demonstrated by Thomas Young's double slit experiment and the Michelson–Morley interferometer experiment. Both revealed that light waves, electromagnetic waves, transpirate outside the material stratum, outside the physiostratum, inside the transcendent mesostratum. In the mesostratum continuum, photons traverse decoupled from the physiostratum discontinuum, while in transit from a material source ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 261 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer to a material detector. The decoupling from the material world is evident in the constant velocity of light which is independent of the velocity of the light photon’s physiostratum source/emitter - a material body. A simple experiment reveals the reality of the mesostratum. Magnetic fields are continuumthings, intrinsically mathematical continuum objects, that exist only in the mesostratum. Their presence and influence is clearly demonstrated by the alignment of iron filings originally randomly scattered on a cardboard sheet just before being placed over a magnet. The tiny particles of iron line up along so-called lines of force, in the mesostratum hyperspace continuum, between the magnet’s poles. Provisionally recognizing the reality of the mesostratum can help explain how a transcendent consciousness spawns, enables, and evolves an emergent human bio-neural consciousness. Informatics is essential for exploring the transcendent aspect of the human mind and its intimate relation to the mesostratum. This exploration is needed to ascertain that mesostratum informational consciousness signals and corresponding wavefunctions which are accessed by biological-brains may also be accessed by machine-brains. Exploration of the mesostratum should reveal unexpected features, properties, and resources, particularly regarding modes of information storage and transfer. The mesostratum presumably has wireless signal origination, exchange, and transmission capabilities. Mesostratum signals and dynamic fields which transmit information and energy are not necessarily restricted to electromagnetic waves and fields. It is inadvisable to exclude the possibility of other kinds of signals; signals far stranger than the familiar electromagnetic waves that figure so pervasively in terrestrial technologies. Mesostratum consciousness signals have thus far not been empirically observed and measured. Application of diverse informatics methodologies may ultimately demonstrate that consciousness signals and fields contain retrievable, albeit transcendent, information. We may be soon be able to demonstrate that such informational signals and fields are associated with the zero-point-field (ZPF) energetic substratum. Consciousness and ZPF Substratum Joachim Keppler [7] suggests that stochastic electrodynamics (SED) provides a promising theoretical framework for consciousness signals/wavefunctions based on quantum phenomena. Keppler cites a body of neuro-physiological evidence indicating that the functioning of consciousness rests upon exactly the same principles which characterize quantum systems. Keppler’s SED hypothesis opens new perspectives for consciousness research, in particular, it offers the possibility of elucidating the relationship between the brain and consciousness - and therefore information borne by energetic fields - by consciousness wavefunctions. We shall contemplate wavefunctions as they transpirate the mesostratum, carrying signals that inform consciousness. According to Hameroff and Penrose [8] the brain’s cytoskeletal fine structures should be regarded as receptors - collectively as antennae, attuned to mesostratum ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 262 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer signals that stimulate and sustain consciousness. Cytoskeletal agglomerations in the brain may function as resonant oscillators driven by energetic signals. In empty space, devoid of neural receptors, the signals simply dissipate as quantum foam. Informatics needs to focus on the signal source, the nature of consciousness signals/wavefunctions, and the accompanying epiphenomenon of consciousness. Clarifying the interplay of these factors requires a conceptual framework involving SED theory and the ZPF substratum - as a component of the mesostratum. SED is based on the concept that the universal ZPF plenum is imbued with a fundamental, all-pervasive stochastic energetic field which may be viewed as an ocean of energy that permeates the universe, comprising the vacuum a plenum. Keppler argues that stochastic modifications of the ZPF parallels conscious states and that the brain makes use of a transcendent mechanism that generates these modifications. The modifications are local states of order in the inherently chaotic disordered ZPF. The quiescent universal ZPF exhibits no correlations between stochastic individual modes, while the locally coherent ZPF exhibits a phase-locked coupling of certain sets of modes. Such a phase-locking occurs whenever a physical system reaches a coherent stable state - an attractor whenever a system is in dynamic equilibrium with the ZPF. These attractors are fractal structures and are also called ‘strange attractors’. The set of correlated modes depends on the resonance frequencies of the given system, so that the generated modifications (signals wavefunctions) in the ZPF are system-specific information states peculiar to the conscious states of the associated neural system. According to Keppler, the brain undergoes periodic transitions from a disordered to ordered phase - induced by appropriate stimuli - visual, tactile, auditory, etc. In the ordered phase, the dynamics of the neural network assembly reaches an attractor, i.e., the dynamics of the assembly reflects a state of synchronized activity and high coherence among the neurons that constitute the assembly. Such patterns are the neural correlates of conscious activity. In the background locus, due to the interaction with the ZPF, these activity patterns are accompanied by ordered ZPF patterns - the point where conscious awareness and orchestration enters. The ZPF substrate is postulated as an essential component of the mesostratum and fundamental energizer of conscious orchestration. Orchestration of Consciousness The previous discussion requires an illustrative example showing how the SED/ZPF theory is actualized. As a primary example, consider the retina, a biological photon-detector screen, which undergoes maybe a trillion photon impingements per square centimeter per second. Each photon in-transit - whether described as a Schrödinger probability wave function or wave packet influenced by a de Broglie-Bohm pilot wave - is a mesostratum continuumthing. The neural network associated with the retina, interacting with the ZPF, orchestrates the chaos of retina-impinging photons and extracts and refreshes information about 'what is out there' - an image of the world - the objective reality that surrounds and sustains us all. But, we do not see the constantly refreshed image on the retina - which is made pixel by pixel - indeed ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 263 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer quantum-by-quantum - randomly, stochastically. We see ‘what is out there’ - the result of neural orchestration - processed virtually instantaneously as an epiphenomenon of consciousness. Now, consider the nature of the trillions of photon signals impinging on the retina with its two types of photo receptors: 120 million rods and 6 to 7 million cones - the sensor elements, of the retina ‘detector screen’ - and their combined information content. The signal information content is much more than colors in the scene. In concert, the photons convey information about texture, brightness, distance, inter-relationships, etc. among the emitters of the photons. Perhaps a de Broglie-Bohm configuration-space guidance phenomena is at work while the photons are in transit, before reaching the retina detector screen - followed by phase-locking when the optic nerve delivers the flood of signal information to the neural network - stimulating a SED-ZPF ‘stable attractor’ - in turn, producing the epiphenomenon of ‘seeing’ the scene ‘out there’ in space - in the venue of objective reality. Figure 2 may be used to conduct an experiment which illustrates how the mind - the epiphenomenon of consciousness - processes visual information supplied by the retina/optic system. Viewing the image in Figure 2 with binocular vision confirms that it is a 2-dimensional representation. By covering one eye and viewing the image, the mind, guided by consciousness, draws enough information from the image as seen by one eye to make it stereoscopic: For example, that the words ‘Mind Orchestrated Reality’ stand apart as though printed on a glass plate - and the rock cliff on the right appears as a 3-dimensional foreground object. This illustrates how the mind - and the epiphenomenon of consciousness - processes visual information supplied by the retina/optic system. Consciousness, interacting with the ZPF/mesostratum, orchestrates the chaos of photons from the flat retinal image - and extracts and refreshes information about what the image means - portrays it as an image of three-dimensional ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 264 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer objective reality. A prominent mystic-physicist view is that the image we ‘see’ is but a projection, a product, of our consciousness. Some notable mystics even insist that objective reality must first be observed to be real. Our higher consciousness tells us that objective reality exists ‘out there’ and persists, even when unobserved. This leads to a picture of the mind as a domain of pure information and information processing, where the confluence of signal parcels corresponds an information space that instantiates a physical neural process. As long as the information states have the right relations among them, an attractor is configured, so that everything will be topographically coherent. Information is all there is and the conscious mind is thus revealed as an abstract domain of interacting “differences and of causal and dynamic relations among those differences,” according to Chalmers. Among the essential features of the conscious mind are its introspective, metaphysical, and contemplative attributes. The presence of these raises the question of whether they arise solely in the neural network or whether are they epiphenomena of consciousness which transcend the brain. Thought Signals and Mesostratum Exploration A parallel between information conveyed by photon signals and other kinds of signals which may carry conscious thought and ideas may exist, but this is far less easily illustrated. As a start, we contemplate Roger Penrose’s accounts of drawing mathematical ideas from Plato’s world of perfect forms. Penrose [9] argues that we discover the laws of nature in Plato’s world, which by our definition is integral to the mesostratum. Penrose affirms: "This was an extraordinary idea for its time, and . . . is indeed an immensely valuable one.” It tells us to be careful to distinguish the precise mathematical entities (spheres) from the approximations that we see around us in the world of physical things (imperfect spheroidal planets). Penrose asks, “Does this not point to something outside ourselves?” Penrose’s advocacy of Plato’s world figures prominently as a predecessor to the concept of the mesostratum - as a realm or domain of consciousness outside ourselves. Penrose asserts a remarkable interplay and communication among the triad he designates as the Platonic, Mental, and Physical worlds. He elaborates on his own experience with Platonic world and its relation to the physical and mental worlds: The interplay is manifested by the manner in which mathematical discoveries, experimental results, and human consciousness are intertwined. As a physics theoretician, Penrose limits his interest to Plato’s world of mathematical concepts. Penrose [10] writes, "I imagine that whenever the mind perceives a mathematical idea it makes contact with Plato's world of mathematical concepts. . . . When one 'sees' a mathematical truth, one's consciousness breaks through into this world of ideas, and makes direct contact with it. . . . When mathematicians communicate, this is made possible by each one having a direct route to truth, the consciousness of each being in a position to perceive mathematical truths directly, through this process of 'seeing.'. . . The mental images that each one has, when making this Platonic contact, might be rather different in each case, but communication is possible because each is directly in contact with the same eternally existing Platonic world!" Albert Einstein, Wolfgang Pauli, Erwin Schrödinger, Werner Heisenberg, Arthur Eddington, James Jeans, espoused a form meditation that connotes communication with their transcendent consciousness and the mesostratum. Einstein spoke of a cosmic feeling that inspired his reflections ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 265 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer on the harmony of nature. Apparently profound insights achieved by quiet meditative practices, such as Einstein’s thought experiments, can be a useful guide in formulation of foundational scientific theories. Kurt Gödel spoke of the “other relation to reality” by which he could directly perceive mathematical objects, such as infinity. Gödel was able to achieve this by adopting meditative practices. Heinrich Hertz said, “One cannot escape the feeling that these mathematical formulas have an independent existence of their own, and they are wiser than even their discoverers, that we get more out of them than was originally put into them.” There is an abundance of such anecdotal citations, each of which reveals a pervasive truth: what one draws from the mesostratum, from one’s transcendent consciousness, may be discordant and chaotic and invariably needs to be unraveled, organized. Arguably, the best instrument for exploring the mesostratum is the human mind; specifically of those individuals who possess unique abilities to exercise their transcendent higher consciousness. Such individuals are rare but apparently they apprehend and perceive order in the chaotic mesostratum signals either by force of will or effortlessly and then they organize, report, and utilize the experience. These special individuals have an extraordinary faculty to bring order out of the chaos of mesostratum signals and to fashion products or accomplishments which are celebrated by the world. Some outstanding examples are prodigies or savants like Wolfgang Mozart, John von Neuman, Friedrich Nietzsche, Srinivasa Ramanujan, Edgar Cayce, and Emmanuel Swedenborg. Mesostratum Experiencing and Exploration Mozart composed works in his head, without writing down the notes. He could retain entire acts of an opera in his memory. According to his wife Constanze, he wrote relatively simple works, like opera recitatives or ballroom minuets as if he were writing a letter. Regarding portions of his opera, Idomeneo, Mozart wrote to his father that “everything has been composed, but not yet written down.” Often, when he was scheduled to play in an ensemble performing one of his new works, he simply skipped writing out his own part. Once, the Emperor Joseph looked over Mozart’s shoulder and was astonished to see that his sheet music was completely blank. "Where is your part?" he asked Mozart. The preoccupied composer simply tapped his forehead, “There,” he replied. Our thesis is that Mozart’s music was literally ‘out there’ in the mesostratum; to which he had immediate access and his higher consciousness realized and delivered the music. John von Neumann was a pure and applied mathematician, a polymath, who made major contributions to a number of fields including, functional analysis, topology, numerical analysis, mathematical formulations of quantum mechanics, game theory, computer science and architecture, linear programming, self-replicating machinery, stochastic computing, statistics. He was prolific in all the fields he addressed, performing savant-like feats of memorization, recall, and instantaneous mathematical calculations. Von Neumann's ability to instantaneously perform complex operations in his head stunned other mathematicians. . . “von Neumann's speed was awe-inspiring”. . . “keeping up with him was impossible.” . . . One of his remarkable abilities was his power of absolute recall . . . von Neumann was able on once reading a book or article to quote it back verbatim; moreover, he could do it years later without hesitation. Although von Neuman’s brain may have been a profoundly unbounded and essentially ‘hard-wired’ repository of learned and original data, still we should allow that he simply had access to the ‘Akashic library’ to what ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 266 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer we now term the mesostratum records and knowledge repository - via ‘download-upload’ signals, as depicted in Figure 1. Friedrich Nietzsche describes the remarkable mode in which he created Zarathustra: "One hears one does not seek; one takes - one does not ask who gives - a thought suddenly flashes up like lightning, it comes with necessity, unhesitatingly - I have never had any choice in the matter. . . The involuntariness of the figures and similes is the most remarkable thing; one loses all perception of what constitutes the figure and what constitutes the simile; everything seems to present itself as the readiest, the coretest and the simplest means of expression.” Nietzsche could not totally abandon the sense that he was being used as an instrument for putting inspired notions into concrete form: “If one had the smallest vestige of superstition in one, it would hardly be possible to set aside completely the idea that one is the mere incarnation, mouthpiece or medium of an almighty power.” Again, we shall allow ourselves to posit a higher consciousness which not only ‘orchestrates’ but ‘conducts’ the Nietzsche ensemble in the midst of which it resides. Srinivasa Ramanujan, was to mathematics what Mozart was to music. His genius was almost mystical. Born in India in the late nineteenth century, Ramanujan came from a poor family and had only a limited education. He more or less taught himself mathematics and being isolated from mainstream academic life, he approached the subject in a very unconventional manner. Ramanujan wrote down a great many theorems without proof, some of them of a very peculiar nature that would not normally have occurred to more conventional mathematicians. Ramanujan, formally uneducated, isolated from the scientific world, rediscovered many great mathematical theorems that had been discovered thru centuries in Europe. Eventually some of Ramanujan’s results came to the attention of Cambridge mathematician Godfrey Hardy, who was astonished. “I have never seen anything in the least like them before,” he commented, “A single look at them is enough to show that they could only be written down by mathematician of the highest class.” Ramanujan’s apparent deep access to mesostratum mathematical resources makes Penrose’s access to Plato’s world seem trivial and tenuous. Edgar Cayce was recognized as wonder in the medical community because of his ability to diagnose and specify a treatment for gravely ill people often hundreds of miles away through his out-of-body experiences. Cayce was able to gain esoteric information through more frequent OBEs than documented for anyone else. Cayce used self-hypnosis to induce OBEs. While in self-induced trances, Cayce made over ten thousand journeys into what we term the mesostratum and what Cayce termed the spirit realm. He claimed that he was able to access virtually unlimited information by visiting the so-called ‘hall of records’. Cayce perceived that his subconscious mind (which he identified as the soul) would leave his body and explore the “dimension where all subconscious minds are connected” - a ‘dimension’ similar in description to Carl Jung's ‘collective unconsciousness’. Cayce’s and Jung's terminology anticipates the concept of the soul~spirit~body triad and its relation to the superstratum-mesostratum ‘dimension’ as depicted in Figure 1. Among the most eminent and elaborate accounts of mesostratum exploration is that given by Emmanuel Swedenborg in his insightful work Heaven and Hell. Swedenborg’s description of his mesostratum explorations influenced Johann Wolfgang von Goethe, Ralph Waldo Emerson, and Jorge Luis Borges, among others. Swedenborg, born in 1688, was the Leonardo da Vinci of his era. In his early years he studied science and was the leading mathematician in Sweden. When he ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 267 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer reached middle age, Swedenborg developed the ability to enter deep trances. He described out-of-body experiences during which he visited what appeared to him to be heaven - where he conversed with 'angels' and 'spirits'. Swedenborg experienced things so profound and inspiring that he became famous for his accounts and inspired Immanuel Kant to write a book on Swedenborg entitled Dreams of a Spirit-Seer. Swedenborg, according to his accounts, was privileged to visit vast and celestially beautiful cities in a transcendent realm - ethereal vistas with architectures brilliant, luminous, magnificent and sublimely beautiful - places "of staggering architectural design, so beautiful that you would say this is the home and the source of the art itself." Swedenborg filled almost twenty volumes with his experiences, and on his deathbed was asked if there was anything he wanted to recant. He earnestly replied: "Everything that I have written is as true as you now behold me.” The foregoing anecdotal accounts do not verify the existence or operational properties of the mesostratum. Instead, the soul~spirit~body triad and superstratum-mesostratum-physiostratum concept provide a model that should help explain prodigious intellectual feats and esoteric experiences of those involved. Swedenborg and Cayce may have misinterpreted the message and meaning of their vivid and deeply felt experiences, but the model provides a context within which we can assess and interpret their reported experiences - which reveal something about the nature of a higher consciousness and its interaction with neural systems. The model simply offers a starting point for informatics in the development of consciousness transfer methods. Mesostratum Communication The informatics of consciousness transfer would benefit from the assumed reservoir of information in the mesostratum. Retrieving the information will require an appropriate vocabulary and syntax - or information transfer formalism and modality. Apparently, the language is non-verbal - as in Roger Penrose’s account, where he claims he receives insights from Plato’s world and the communication is essentially non-verbal [11]. Penrose writes, “Almost all my mathematical thinking is done visually and in terms of non-verbal concepts, although the thoughts are quite often accompanied by inane and almost useless verbal commentary, such as 'that thing goes with that thing and that thing goes with that thing'. . . I often calculate using specially designed diagrams which constitute a shorthand for certain types of algebraic expression. This is not to say that I do not sometimes think in words, it is just that I find words almost useless for mathematical thinking.” It is conjectured that mesostratum consciousness/thought/information modalities are essentially collections of signals consisting of attractor modules. In the mesostratum an attractor module may be a set of numerical quantities toward which localized dynamic systems (neural system components) tend to evolve. Even for a wide variety of starting conditions, a given system will evolve toward the attractor and remain close to it even if slightly disturbed. In the mesostratum an attractor is a region in n-dimensional hyperspace. An attractor can be point-like, a finite set of points, a curve, a multi-dimensional manifold, or a Mandelbrot set: a complex fractal structure, a strange attractor. Defining, describing, and deciphering attractors populating the mesostratum should be among the primary objectives of informatics theory applied to consciousness. Describing attractors of chaotic dynamical systems has been one of the achievements of chaos ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 268 Journal of Consciousness Exploration & Research| March 2016 | Volume 7 | Issue 3 | pp. 256-268 Vary, A., Informatics and Consciousness Transfer theory. It must be noted that mesostratum consciousness attractors will arise only as epiphenomena in conjunction and concert with dynamic physiostratum systems: neural networks and their component cells. The specific informatics approach needed is to construct experimental mechanical-brains that emulate the capability of biological-brains to activate, detect, and resonate with mesostratum attractors. The initial step will require mechanical-brain simulation of biological-brain neural network topology. This assumes that global neural properties and dynamics may be contrived by various forms of abstract engineering and programming. The alternative is studying select living biological-brains to discover features and attributes which are active during mesostratum communications - to ‘tune in’ on those communications and dialogues. This approach should employ the trance-like or self-hypnotic states assumed by accomplished mesostratum communicators like Roger Penrose, Kurt Gödel, Friedrich Nietzsche, Edgar Cayce, and Emmanuel Swedenborg. Conclusion A paramount achievement of informatics applied to consciousness transfer would be in providing the ability to advantageously manipulate our nature, making us more powerful, self-sufficient and advancing knowledge of our transcendent nature. Ultimately, we may build machines, indeed proxy humanoids, that surpass our biological limitations and which our brains, spirits, souls, and consciousness will be eager to occupy. Might we then choose to discard our cumbersome fleshy integument and become artificial Olympians? References 1. The Singularity Is Near: When Humans Transcend Biology, Ray Kurzweil, Penguin, 2006. 2. Paradigms and Paradoxes of Intelligence, Intelligence: Building a Brain, Ray Kurzweil, Elsevier, 1992. 3. The Conscious Mind: In Search of a Fundamental Theory, David J. Chalmers, Oxford Univ. Press, 1997. 4. Cycles of Time - An Extraordinary New View of the Universe, Roger Penrose, Alfred A. Knopf, 2011. 5. Perfect Symmetry, Heinz Pagels, Simon and Schuster, 1985. 6. My Universe - A Transcendent Reality, Alex Vary, Xlibris, 2011. 7. Joachim Keppler, A New Perspective on the Functioning of the Brain and the Mechanisms Behind Conscious Processes, Frontiers in Psychology, 30 April 2013, 4: 242. 8. Stuart Hameroff, Roger Penrose, Consciousness in the Universe: A review of the ‘Orch OR’ Theory, Physics of Life Reviews, Volume 11, Issue 1, March 2014, Pages 39-78. 9. Shadows of the Mind, Roger Penrose Oxford University Press, 1996. 10. The Road to Reality - A Complete Guide to the Laws of the Universe, Roger Penrose, Knopf, 2005. 11. The Emperor's New Mind, Roger Penrose, Oxford University Press, 1989. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

arXiv:2109.04873v1 [physics.hist-ph] 9 Sep 2021 Reasons, Persons, and Physics Luiz Carlos Ryff Instituto de Fı́sica, Universidade Federal do Rio de Janeiro, Caixa Postal 68528, 21041-972 Rio de Janeiro, Brazil E-mail: ryff@if.ufrj.br September 13, 2021 Abstract Starting from general considerations, some ideas of the philosopher Derek Parfit on consciousness, self-awareness, and reductionism are briefly reviewed and critically examined from the standpoint of physics. 1. Introduction The philosopher Derek Parfit, in his book entitled Reasons and Persons [1] analyses the difficult subject of consciousness and self-awareness, introducing the interesting idea of replicas of human beings. More recently the reductionist approach, which aims at explaining mind states in terms of the brain functioning has been seriously discussed [2], and quantum approaches to the subject have also been proposed [3]. In this essay, using simple and general arguments based on self-awareness (namely the subjective feeling of existing or being at a certain time and in a certain place), I wish to discuss the point of view according to which consciousness is a consequence of physical processes. As we will see, this raises difficult questions that seem to indicate that contemporary physics is unable to solve them. 2. The Continuity of the Self Let us, initially, briefly discuss some aspects we believe are inherent to consciousness and try to clarify what is to be understood by reduction of consciousness to physical processes. Even if we finally obtain a physical description of consciousness, do we really know what consciousness is? Naturally, to really know what consciousness is we have to be conscious or aware. No physical explanation can be a substitute for this personal experience, to which philosophers refer to as the hard problem. In this respect, no explanation of consciousness can ever exist. However, we can assume that consciousness is a consequence of the physical state of a person, and conjecture that if it were possible to have two identical and indistinguishable individuals they would have to be, or at 1 least to feel as if they were, the very same person (we will return to this subject below). Naturally, this immediately raises a question: If these people are in different space regions, they have different histories and are under different physical conditions; from this point of view, they cannot, strictly speaking, be identical individuals. However, we always assume a sort of continuity of the self. For example, if a person can either stay at home or go to the theatre, he or she will not become another individual because he or she decided to go, or not to go. There are many different physical situations or states which do not change our feeling of being ourselves. We simply know that we are in a different place or under different circumstances, but we are still the very same person. Therefore, I will assume that there can, in principle, be two physically identical individuals, in the sense of being indistinguishable from each other, even though they can be in different regions in space. 3. Is it Possible, in Principle, to Duplicate Consciousness? The following gedanken experiment, in which we assume the continuity of the self, will make it evident that the reductionist approach raises some interesting and difficult conceptual questions. If consciousness is the result of physical processes, it is possible, in principle, to have two different individuals (different in the sense of being in two different and distant places, for example) with the same self-consciousness. We can try to make the argument more dramatic by introducing the following Duplicating Machine. Let us imagine that, in the very distant future, scientists have developed a machine that makes perfect replicas of individuals. They are interested in sending people to Mars, to try to turn it into a hospitable place. However, because of the very hostile conditions in this planet, there are no candidates. To circumvent this difficulty, they suggest the following scheme. The possible candidate will enter the duplicating machine, which will generate two indistinguishable individuals. It is impossible to know which one is the original and which one is the replica: they are identical to the candidate. One of them will be sent to Mars, where he/she will not have a very happy life, while the other, who will stay on Earth, will be recompensed. The question then is: is it an advantage to enter the duplicating machine? Will the candidate identify him/herself with the person who stays on Earth or with the person who is sent to Mars? We are interested in the possible answer to the following question: do the two individuals share the same self-consciousness? Actually, what might it be like ‘to share the same self-consciousness’ ? Could the very same person have the sensation of being at two different places at the same time, as if his/her consciousness were split? If the answer is yes, we will have problems with special relativity; and, at the same time, it reminds us of the quantum entanglement, where two systems can be instantaneously connected without apparently any kind of physical interaction between them (more about this in section 5). On the other hand, if the answer is no, there seem to be the following possibilities: (1) consciousness cannot be reduced to physical processes, and (2) matter has some sort of ‘proto-consciousness’, that is, two people can be identical and have different consciousness because they 2 are made of different material particles. But conclusion (2) hardly seems to be consistent with the continuity assumption and the fact that the atoms in our body are continually being changed. A third possibility (to be discussed in section 5) is to consider the continuity of the self as a sort of illusion (but who would be being deluded?). 4. The Paradox of Reductionism Intimately connected with the problem of consciousness is the problem of free will, since there seems to be no reason to be conscious if there is no free will. In particular, consciousness would not be an advantage in the process of natural selection, as it seems to be. Every scientific project presupposes free will: we have to discuss our plans and assume, on the basis of the arguments that have been presented, that we are free to decide which experiment to perform and to establish our scientific policy. However, if our scientific project includes the reduction of our behavior to physical processes, we apparently face a contradiction. If our behavior is the consequence of ‘blind’ physical laws, whether they are deterministic or probabilistic, it does not matter, there is no room for free will, and, as a consequence, any scientific project would be meaningless. In other words, to develop a physical project we have to assume that there must be some processes which cannot be reduced to physics, that is, they cannot be included in the project [4]. 5. Discussion Starting from the assumption of the continuity of the self, we have examined, using simple and general considerations, some possible consequences of the idea according to which consciousness results from physical processes inside the brain. By continuity of the self is to be understood the consciousness feature that makes a person, at different places, on different occasions, and in different circumstances, still feel as being the very same individual. We have discussed the in-principle possibility of having two physically indistinguishable individuals, and posed the question of whether or not they would share the same split self-consciousness. If the answer is affirmative, there seems to be a problem with special relativity. For example, if one of the two individuals is destroyed, we can have a frame in which the two still coexist [5]. In this case, is self-consciousness still split or not? In which frame? It seems that a privileged frame has to be introduced [6]. This has a resemblance with the difficulties we find in quantum mechanics whenever we try to ascribe an objective reality to the state of a system that is entangled with another system [7]. In this case two systems can be instantaneously connected without apparently any kind of physical interaction between them. Similarly, if the two indistinguishable individuals share the same self-consciousness somehow they must be entangled. Although this may sound as a farfetched and preposterous idea, the alternative (there is no split of the self-consciousness), is not without its own difficulties. In this case, there seems to be the following possibility: there is no splitting of self-consciousness (or, 3 more specifically, self-awareness) because the two individuals, although indistinguishable, are made of different molecules, atoms and particles. In this case, sheer matter would be endowed with a sort of proto-consciousness. In some sense, our self-consciousness would be the consciousness of being made of definite individual particles. However, this idea can hardly be accommodated with the assumption of the continuity of the self and the fact that the atoms in our body are continually being changed. Strictly speaking, it amounts to rejecting the possibility of reducing consciousness to physical processes. We know that parts of our body (even the heart) can be replaced, without any modification occurring in our inner feeling of self-awareness. We still remain the very same person. We can take a step further and imagine the following fictitious scenario: if we exchange part of a person’s brain for another totally identical part, but composed of different atoms, would we have, as a final result, a person possessing a different self-consciousness? We might be tempted to borrow the idea of decoherence from quantum mechanics [8]. Two initially identical individuals become, in an extremely short time, two different individuals, because of decoherence. However, this is also hardly consistent with the continuity of the self. Moreover, it is far from clear that the decoherence approach can satisfactorily explain actualization in quantum mechanics [9], that is, the transformation of and into or. Strictly speaking, as consequence of entanglement the initial and becomes and + and + and + ... . Perhaps, a more radical and (certainly) disputable point of view would be to assume that the continuity of the self is a sort of illusion. ‘We’ are continually becoming other individuals, with the ‘illusion’ of still being the very same person. The following example may clarify this point. Let us imagine a car whose different parts are continually replaced. After some time, we have a totally new car which looks exactly like the initial one and to which we refer as being the same car. The very same thing would happens to us. In some sense, we would be replicas of ourselves. We would be continually ‘dying’ and being ‘born’. A person would die when this process of ‘rebirth’ is interrupted. From this point of view it does not make any difference for the candidate that enters the duplicating machine whether the replica will be sent to Mars or not. The replica would not be the candidate anyway. Actually, there would be two indistinguishable individuals; even so, there would be some aspect that would make each one essentially different from the other, since they would have independent self-consciousness. From this way of thinking – highly questionable, in my opinion – the continuity of the selves can be seen as being equivalent to a succession of replicas. In some sense, we would live only a short time, determined by the time duration of the processes inside the brain responsible for the self-consciousness feeling. In other words, the plans we make for our future are actually not plans for our future, they are plans we make for replicas that will live in the future and will inherit our memories. We have also seen that the reductionist approach leads to a sort of paradox. To the extent that it presupposes a scientific project, it assumes free will. But blind laws of physics, ruled by mathematical equations, with no purpose, leave no room for free will. Actually, we have no choice to decide about our genetic 4 inheritance and about the place, the time, and the circumstances in which we are born, namely factors that shape our behavior. So maybe we are not free after all. But then, what is the reason for being conscious, and feeling pain and pleasure, and being sad and happy? Very probably, in order to unify mental and physical processes, we will need a physics in which, somehow, features implicitly connected with mental processes are already incorporated in its foundations, which is not exactly the same as saying that mental processes will be reduced to physics. Making physical copies, or replicas, of minds may be an impossibility, even in principle. Each individual is connected to the environment. As a consequence, although it may be possible, at least in principle, to substitute the human mind by an identical physical structure made of different atoms, it may not be possible to exactly remake this external connection that results of the personal history of each individual. In this respect, a human being would not be capable of being reduced to its physical components. When you perform this replacement you break the external connections. It is interesting to highlight the active role of the scientist in the use of the laws of physics, which can make room for the introduction of mental processes into these very laws. The laws of physics can be interpreted as establishing a program, which consists of seeking to fit the facts into a given structure. In the case of classical physics, and taking Newton’s second law of dynamics as an example, we assume that, given a concrete situation, it is always possible, at least in principle, to find an F and an a that satisfy the equation F = ma. We don’t need to get involved in a vicious circle trying to define F in terms of m and m in terms of F . Similarly, in quantum mechanics we assume that it is always possible to associate a state vector with a system, that this vector will evolve satisfying the Schrödinger equation, and that, given a concrete situation, we can identify a projective measurement. This explains why quantum mechanics is so effective, despite its widely varying interpretations. References [1] D. Parfit, Reasons and Persons (Oxford University Press, 1984). A few years ago a first version of this essay was shown to Professor Ulysses Pinheiro of the Department of Philosophy of UFRJ (Universidade Federal do Rio de Janeiro), to which I thank for having drawn my attention to Parfit’s book and to the fact that the idea of replicas had already been introduced by Parfit. [2] F. Crick, The Astonishing Hypothesis: The Scientific Search for the Soul (Simon and Schuster, 1995); R. Penrose, The Large, the Small, and the Human Mind (Cambridge University Press, 1997); A. Damásio, The Feeling of What Happens (Harcourt Brace, 1999); G. M. Edelmam and G. Tononi, Consciousness: How Matter Becomes Imagination (Penguin Books, 2001). Edelman and Tononi adopt what they call ‘the physics assumption’: ‘The 5 physics assumption states that only conventional physical processes are required for a satisfactory explanation of consciousness – no dualism is allowed. In particular, we assume that consciousness is a special kind of physical process that arises in the structure and dynamics of the brain’. [3] H. Atmanspacher, Quantum Approaches to Consciousness, in The Stanford Encyclopedia of Philosophy (Summer 2020 Edition), Edward N. Zalta (ed.). The interested reader can also consult the article Quantum Mind in the Wikipedia, for more information and references in this inexhaustible subject. [4] The collapse of the state vector in quantum mechanics might be an indication that the reductionist approach is inevitably limited. [5] We know that two events separated by a space-like interval cannot be causally connected, and that absolute simultaneity can only exist for events that occur at the same time at the same place. We can imagine the two indistinguishable individuals distant from each other and in different Lorentz frames. [6] The introduction of a privileged frame is discussed by John Bell in “How to teach special relativity”, reprinted in J. S. Bell, Speakable and Unspeakable in Quantum Mechanics (Cambridge University Press, 1989), and advocated in D. Bohm and J. B. Hiley, The Undivided Universe: An Ontological Interpretation of Quantum Theory (Routledge, 1993). [7] According to J. F. Clauser and A. Shimony, Bell’s theorem. Experimental tests and implications, in Rep. Prog. Phys. 41, 1881 (1978), it follows from Bell’s theorem and the Einstein-Podolsky-Rosen correlations that we have to abandon either realism or locality. [8] W. H. Zurek, Decoherence and the Transition from Quantum to Classical, Physics Today 44, 36 (1991); R. Omnés, Understanding Quantum Mechanics (Princeton University Press, 1999). [9] F. Laloë, Do we really understand quantum mechanics? Strange correlations, paradoxes, and theorems, Am. J. Phys., 69, 665 (2001). A. J. Leggett, Probing Quantum Mechanics Towards the Everyday World:. Where do we Stand? CONDENSATION AND COHERENCE IN CONDENSED MATTER. Proceedings of the Nobel Jubilee Symposium. Held 4-7 December 2001 in Göteborg, Sweden. Edited by T Claeson (Chalmers University, Sweden) & P Delsing (Chalmers University, Sweden) . Published by World Scientific Publishing Co. Pte. Ltd., 2003. ISBN #9789812791269, pp. 69-73 Pub Date: October 2003 6

Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1218-1228 Miller, I., The Mask of Eternity: The Quest for Immortality and the Afterlife 1218 Statement The Mask of Eternity The Quest for Immortality and the Afterlife* Iona Miller† “To himself everyone is immortal; he may know that he is going to die, but he can never know that he is dead.” (Samuel Butler, 1835-1902) “The idea of immortality, that like a sea has ebbed and flowed in the human heart, with its countless waves of hope and fear, beating against the shores and rocks of time and fate, was not born of any book, nor of any creed, nor of any religion. It was born of human affection, and it will continue to ebb and flow beneath the mists and clouds of doubt and darkness as long as love kisses the lips of death. It is the rainbow — Hope, shining upon the tears of grief.” (Robert G. Ingersoll, “The Ghosts”, 1876 Lecture) Background We tend to imagine that we emerge from and return to a non-existent Source. From the time of the Neanderthals and Cro-Magnon, notions of living ancestry and some sort of afterlife have permeated the psyche and culture of Homo sapiens. Research into crosscultural burial practices and propitiatory rituals, including sacrificial death, has been interpreted to indicate beliefs in a netherworld existence, populated by nature spirits and ancestors. Trance, hypnosis, and psychoactive plants can produce experiences of a plenum or void, interpreted as a separate reality with spiritual attributes. The nature and locale of such a netherworld and afterlife remains the object of speculation, despite ghostly phenomena. Each culture has had its answer throughout the ages. Such absolute space has been equated with the groundstate of primordial mind and virtual light beyond the phenomenal. Altered states and dreams gave rise to the notion that the stone cold abyss is an underworld of the dead – or an Elysian field. Then, as now, mortuary rituals helped the living endure separation. The afterlife says more about our imaginal and conceptual ideas about it than its literal reality as a physical or transcendental realm. We still speculate on life that persists after death and how or what that might mean, in * See Iona’s website for the full sensory experience: http://ancestorsandarchetypes.weebly.com/afterlife.html † Correspondence: Iona Miller, independent artist, scholar, & therapist. Rogue Valley, Oregon, USA. Email: iona_m@yahoo.com Websites: http://ionamiller.weebly.com; http://ionamillersubjects.weebly.com/ ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1218-1228 Miller, I., The Mask of Eternity: The Quest for Immortality and the Afterlife 1219 spiritual, psychological, and scientific terms. This is not mere semantics or metaphysical narrative. A world seen through the lens of divine order is very different from one rooted in self-organizing chaos and complexity. Physical law and divine agency continue to quarrel in our unconscious minds, which retain archaic beliefs. Even if “consciousness” persists as a category or property, which is doubtful, it is not ours in any sense, despite theories of panpsychism and panprotopsychism. Even if consciousness is a primordial feature of the universe, such proto-conscious bears no resemblance to our individuality. So, our theoretical continuance remains moot, being a return to the profoundly undifferentiated state. The conundrum remains a labyrinth in which we battle with the mortality Minotaur. Our unconscious psyche always retains these more primordial levels of belief. MarieLouise von Franz (1987) notes, "It is in fact true, as Jung has emphasized, that the unconscious psyche pays very little attention to the abrupt end of bodily life and behaves as if the psychic life of the individual, that is, the individuation process, will simply continue. … The unconscious ‘believes’ quite obviously in a life after death" (p. ix). All speculation about after-death conditions remains more philosophical than scientific, even when mired in the philosophy of science or the psychology of scientists. We needn't be atheists, existentialists, or nihilists to notice the phenomenology where we find it. We must distinguish between an ontological afterlife and imaginal fantasies of an afterlife, and the epistemology of such metaphors. A parade of historical afterlife beliefs demonstrates that old ideas of the hereafter or land of the dead do not die as easily as its presumed inhabitants. Not content with historical versions of such notions, pop culture continues to mash-up faddish ideas and concoct new notions. Such idiosyncratic ideas are infused with pop science often compounded from contradictory or misinterpreted physics theories. Traditional and iconoclastic ideas clash. The dead in this way eternally haunt us as we contemplate our own unavoidable future. Some might say it scares the hell out of us, but it may also scare the “heaven” in. Even those in the rational professions are not exempt from irrational ideas. Claims of proof are premature at best, and spurious. But, as they say with reference to the creative power of fear: “There are no atheists in foxholes.” In this sense, we dig our own philosophical grave. A plethora of theories from consciousness studies and transpersonal psychologies, rooted in eastern and western cultures has compounded the situation, which is not confined to the esoterics of theological discussion. As ever, we are left with more questions than answers, all of which are strongly rooted in worldview rather than hard facts. Selfindulgent hypotheses abound. What we do know is that humans engage in a wide variety of self-soothing activities to stave off pain, fear, and insanity. Participation mystique, mystical fusion, is projected beyond death, as well as a living process that is a primitive relic of the original ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1218-1228 Miller, I., The Mask of Eternity: The Quest for Immortality and the Afterlife 1220 undifferentiated state. It can be an unwitting identification with the idea of a thing – in this case, the afterlife. Naturally, there are all sorts of sociopolitical, power, and authority reasons to promote specific ideas and requirements for admission to the hypothetical afterlife. The afterlife gets wielded as a weapon and reward or commodity in the war for social control, as a mythic not literal reality. Methods of persuasion range from religion to torture. Paradigm shift is related to worldview warfare. Myth is about the past, things supposed to have happened beyond historical time, but science tries to predict the future based on the past. History is often confounded with mythology, as are the wellsprings of human behavior and fundamentals of our psychology. Cross-cultural Descriptions The east has its ancestor worship, karma and reincarnation, as well as Chinese alchemy of immortality in some hypostasized state, recounted in The Secret of the Golden Flower. Special priests and sacred texts like the Egyptian Book of the Dead and the Tibetan Book of the Dead describe the nature of the imaginal journey. Qabalah describes the emanation of all and everything from the “Three Veils of Negative Existence”: Ain, Ain Soph, and Ain Soph Aur. The Vedas are perhaps the oldest extant cosmological model. Such descriptions don't match cross-culturally. We can imagine ancient shamans venturing into the heights and depths of human experience. Drugs, sickness, or trauma ignited the near-death experience from which legends and beliefs grew. Shamans became the mediators of such non-ordinary states, and later were replaced by priesthoods who controlled the narratives on the nature of reality, from the Dark Night of the Soul to Enlightenment. The ancient Greeks imagined the underworld as cold and windy. Gods and heroes made descents into hell and returned with paradigmatic boons. The Christians imagined hell as unbearably hot and hellish, while heaven was idealized. The imagery is culturally conditioned as near-death experiences show. For example, Hindus are unlikely to meet Jesus in their tunnel of light. But that does not make such visionary states literal reality or more than a metaphor. Artifacts of out of body experience and the human death process can be misinterpreted and/or idealized. Such disembodied experience can be heavenly or hellish. Todd Murphy (2015) describes the role of brain areas in such crises. This glimpse of an afterlife in either a positive or negative light actually says more about their own psyche and cultural conditioning than a netherworld. The limbic system can produce strongly euphoric or dysphoric affective and cognitive states, both verbal and non-verbal. Murphy (1999) suggests that "the reason why some NDEs are hellish is that the positive affect that usually accompanies NDEs, out of the right temporal neocortex together with ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1218-1228 Miller, I., The Mask of Eternity: The Quest for Immortality and the Afterlife 1221 the left amygdala, is replaced by negative affect out of the left temporal neocortex together with the right amygdala. If this were so, then it might explain how an NDE can be unpleasant, but not why it is so." He notes, such non-ordinary states can also be healing, mentally and physically. Anything seemed preferable to consignment to oblivion (aside from eternal punishment). The Egyptians and medieval Christians sought to buy their way into heaven by virtuous or ethical behavior, which always remains culturally relative. The Jews, having endured the immortality obsessions of the Egyptians, still tend to leave questions of the afterlife (Olam haBa) to G-d. The Torah contains no clear references to it. Eschatological ideas only arose later, perhaps through syncretism. Cathar heretics sought the afterlife through Gnostic notions of purification, perfection, and denial of evil physical materialism. The alchemists engaged vigorously in a psychophysical process of transfiguration to elevate themselves and matter. All suggest our aversion to the nothingness of nonexistence and yearning for redemption and escaping judgment. Maybe the whole point of such practice is facing our own death and darkness directly, to “die before dying,” as Plato purportedly said. Quantum Physics of the Afterlife Science is the new religion. Some physicists first claimed that life goes on in the quantum state, and then others changed the narrative to the more fundamental domain of the virtual vacuum or pre-spacetime. But if death is an illusion, it remains the most persistent one. Scientists seek less disreputable theories of forms of persistence, but we must not attribute real identity to a concept, even when couched as hypothesis or theory. Professor Fred Alan Wolf unpacked quantum physics for an afterlife in vaguely mystical terms. Such works popularized these notions with the public, whether they actually grasped the science behind them, or not. Their appeal was largely emotional – a validation of felt-sense and new age intuition. It produced “good parrots” rather than good science. Such models are often based on state of the art concepts or technology of a society, which are employed as metaphorical structures for conceptual or spiritual understanding, rather than actual physical laws or ontological realities. The afterlife is one such boundary. We cannot see beyond that threshold of death, but speculate in modern terms. The story changes as we push on the cognitive boundary digging down into finer realms of nature, but the undiscovered country remains the same. The map is not the territory. The nonmaterial realm of existence becomes the quantum or sub-quantal domain. Wolf, in an interview with Rosen, (1998) states: I believe that the findings of quantum physics increasingly support Plato [who taught that there is a more perfect, non-material realm of existence]. There is credible scientific evidence that suggests the existence of a non-material, nonISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1218-1228 Miller, I., The Mask of Eternity: The Quest for Immortality and the Afterlife 1222 physical universe that has a reality even though it might not as yet be clearly perceptible to our senses and scientific instrumentation. And when we consider out-of-body experiences, shamanic journeys and lucid dream states – though they cannot be replicated in the true scientific sense – they also point to the existence of non-material dimensions of reality. (p. 246) The “Open Sesame” of Subspace Tom Bearden was among the first to suggest the threshold of death is some sort of return to the sub-quantum vacuum or scalar field of virtual vacuum fluctuation, from which we have never really been separate. We can see no deeper into nature than fluctuating fields of energy, which constitute the constant background motion. All that is, is in motion. But it is sustained by the ground state or cosmic zero. Elsewhere I’ve written, "Passage of an electromagnetic wave through the vacuum leaves an invisible trace. The vacuum ‘imprints’ everything that happens in it. This imprint is electrogravitational; i.e., the imprinting process structures the substructure of vacuum spacetime [the artificial potential of vacuum].” Presumably this imprint constitutes the blueprint of our afterlife “existence”, which is non-existence, that is, fusion with the ground state. Such arguments for continuance in the virtual states and hyperspaces are supported with notions of EM fields and negentropy, as well as reversal of the process of how nothing becomes something in a 4-D scalar domain. Notions of zero-point were popularized into ideas of a Source Field, from which we arise and to which we return. The empty space, absolute space, was again filled with imagination. The Heart Sutra aphorism summed it up: Form does not differ from the void. Buckminster Fuller espoused a similar zero-point philosophy in his geometric model of the Vector Equilibrium Matrix. But such zero-point is not an inhabitable space in any sense we can imagine, though it models the dynamic transforms of matter and energy. We seem to divinize the boundaries of our consciousness as we push them back from causal, to quantal, to sub-quantal domains. We use the technical discoveries of hydraulics, computers, or holography to amplify such notions. We can be pretty sure, at some level, that the divine is in no way limited to the latest discoveries. Related ideas such as the energy body, field body, and holographic concepts of reality have been grabbed up by new age amateurs and conflated beyond recognition as cultish fantasies of Ascension, rooted in pseudoscience. Mortality is possibly the hardest fact of all. Are such theories just another ritual of expiation for the inconvenient truth that we simply don’t and cannot know? Is knowledge of immanent death or preparation through meditation or other methods actually relevant or merely consoling in the veil of suffering we call life? We seem to die a more painful death than non-reflective animals. But even animals mourn. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1218-1228 Miller, I., The Mask of Eternity: The Quest for Immortality and the Afterlife 1223 Does nature recognize death as loss or merely compost? Even stars live finite lives and die. Much depends on our notions of linear and cyclic time, binding, and its transcendence. So obviously, the afterlife may remain more a comfort to the private grief of the living than any reality for the dead and their regrettable demise. We attempt to magically banish our fear and pain of not knowing. Thus, we have a potpourri of ideas to accept or reject, none of which can ever be proven but may be re-contextualized or falsified as supporting theories fail. The human mind continues to rebel against the nihilistic notion that physiological arrest is a fade to black demise. It is our final condition, despite the facts of energy conservation. The body ceases to be animated by any “vital principle.” Death enters the world with birth, surrounded from pre-history with taboos and fears. In ethno-medicine, retention of seed was one route to immortality. Many paths devised a non-material body as a vehicle for consciousness beyond the grave. Violent, premature, or accidental death is perhaps even harder to accept than a terminal illness or old age. When the vital breath leaves does a great spiritual force break open the skull to another domain of existence? That is the question. Much depends on what we mean by simple words, such as is or be, much less questions of damnation, elevation, transmogrification, transmigration, or recyling. It begs the question, what if anything is reborn if ego is one sort of experience and soul another not always included in traditional reincarnation theories? Is it just another egoic control fantasy or palliative? When it comes to the human psyche, we want to believe and such ideas have driven much of world history and the history of religions. A glorious afterlife has been offered up as a consolation for war and the vagaries of fate and destiny. Is there such a thing as a “good death” or a “bad death,” and who makes that valuation (because it is certainly not the departed)? But is a good death really voluntarily offering our selves up to the gods, even when conceived as an act of regeneration? If death regenerates life, does regeneration cause death? Neurological Models Many phenomena arise as the brain and body die, as shown in reports of near-death experiencers who claim their consciousness persisted beyond their clinical expiration. They say, "I was THERE." That is, they describe their disembodied consciousness as their experiential reality. Reports have been interpreted, measured, and evaluated from religions such as Tibetan Buddhism to sciences such as neurology and neurotheology. Michael Persinger's experiments applying magnetic fields to the brain have produced classical alternate states, such as sense of Presence, suspension of time and spatial awareness, hauntings, even alien abduction. Such controlled modulation indicates the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1218-1228 Miller, I., The Mask of Eternity: The Quest for Immortality and the Afterlife 1224 mechanisms underlying many spiritual experiences. Temporal lobe epilepsy can also mimic such states as the brain misfires in a transient storm of stimulation. A whole spectrum of non-ordinary experience arises in states of hyper- and hypo-arousal. They were described in the 1970s by Roland Fischer in a taxonomy. Stanislov Grof and John Curtis Gowan also produced such taxonomies, many of which have reinforced ancient and modern cultural beliefs in the hereafter. Laurence O. McKinney (1994) suggests that many religious experiences are actually neurologically based and that death itself as described variously in many religions is a peaceful slow fade of consciousness as the mind unwinds – whatever consciousness is. He suggests we experience eternity in the last ten seconds of life (ironic as experiencing eternity in measurable seconds may be), due to anoxia and molecules such as endorphins that shape our reality. He claims: “A major insight was that, in normal brain death, the chronology-creating prefrontals fail first, pitching our last dream into timelessness while the steady return to near fetal consciousness as the brain dies cell by cell will dissolve us into a comforting forever, suggesting why heaven is so similar in all religions. Whether by the laws of God or the laws of cognitive neuroscience, we'll still end up in eternity so why fight about it? God's plan or good luck, it makes no difference.” Is the dying brain in a heightened or merely altered state, downloading the detritus or débris of fragmenting memory? Such reality is based in the mind itself, a regression to a primal epoch of collective unconsciousness – the ouroboric fusion of undifferentiated infancy, described by Erich Neumann (1983) as pre-egoic wholeness. The cyclic serpent biting its own tail is a feedback process, a primordial symbol of immortality – the zero that is One. Short of clinical death, death imagery mimics the therapeutic process of trauma healing. Trauma locks up energies in the body, and the self-image can become frozen and inhibit growth of the personality. This image can be destructured or liquefied, eliminating the old holographic pattern and returning all elements to a chaotic state. From this chaos, the new image automatically emerges in regenerated form. This death/rebirth cycle is healing, and may be the mechanism of the placebo effect. But who can explain the unexplainable with either traditional or contemporary terms? Jung attempted to re-contextualize arguments of the soul by de-literalizing the religious notion and recognizing the middle ground of the imaginal psyche – a non-religious concept of soul as the animating principle. A religious or hallucinatory experience at near-death is arguably no assurance of noncorporeal persistence upon demise. Not all NDEs have a positive valence, and negative stories tend to be under-reported in self-validating theories. Such reports tend to become more elaborate over time. That is, the imaginal psyche tends to embroider them ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1218-1228 Miller, I., The Mask of Eternity: The Quest for Immortality and the Afterlife 1225 to suit our beliefs. In the gray zone, death isn't necessarily permanent, and life can be hard to define. Psychedelics have been used to assuage fear of death. They demonstrate that imaginal death is really the discorporation of the personality – ego death. Yet ego is another mental construct. Such positive or negative experience is strongly correlated with “set and setting,” not to mention personal psychology. Theories of mind and death proliferate. One of the most well-known is Tipler’s Physics of Immortality (1994), with its Omega Point cosmology of singularity, derived from Tielhard de Chardin’s philosophy. Parapsychologists including William Teller and Dean Radin (1997, 2007, 2008) have contributed throughout the years with various theories rooted in yet other theories of consciousness suggested by interpretations of physics. Really, one must begin by stating the theoretical basis, whether the Standard Model, QFT, Many Worlds, String theory, M-theory, Holographic, Parallel Worlds, transactional, quantum cosmology, pre-spacetime physics, or other theoretical roots. Ontology, epistemology, and percepts remain relevant to those arguments and must be defined, including the human or physical basis of phenomenology experienced by humans. Most theories are incompatible with one another, and some have proven to relate only to mathematical realities and imaginal dimensions that don't map onto ordinary reality. And we have to keep theoretical operators, such as scalars, dark matter and energy, within their own hypothetical realms. This proliferation of theories about the immaterial within our own observable reality demonstrates that even physics is on shaky ground. We still aim to suspend time in an eternal state in our minds where death has no sting. But science reports that time processing is an artifact of the parietal lobe, which can go offline under certain EM effects, trance, or deep meditation, yielding a sensation of timelessness. Tibetan leader, Dudjom Rinpoche has said, “Death: the mingling of the mother luminosity and the child luminosity: When the path luminosity mingles with the ground luminosity itself, at that instant one can free oneself into the absolute clarity. … Great yogis allow the luminosities to arise and mingle in that space, bypassing Bardo projections. They become the light of life itself.” (source unavailable, from my notes) Anesthesiologist Stuart Hameroff alleges, “Pure Consciousness is included in fundamental space-time geometry along with the precursors of spin, mass, charge. In fact, everything we see in our real world stems from patterns in the most fundamental level that percolate up to our level which is many, many magnitudes of order higher.” (source unavailable, from my notes) We are left to draw our own highly conditioned abstractions and self-serving conclusions. Of one thing we remain certain: life after death remains the great Mystery, the Magnum ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1218-1228 Miller, I., The Mask of Eternity: The Quest for Immortality and the Afterlife 1226 Mysterium, and a matter if not of personal discovery, of self-revelation, should any mote remain to acknowledge the subjective condition of non-existence. We might concur with Jung (1955): "But when we penetrate the depths of the soul and when we try to understand its mysterious life, we shall discern that death is not a meaningless end, the mere vanishing into nothingness—it is an accomplishment, a ripe fruit on the tree of life" (p. 27). Summary Jung (1959) himself felt, "What comes after death is something of an indescribable splendor so that our imagination and our sensibility could not conceive even approximately ... Sooner or later, the dead will become one with us; but, in actual fact, we know little or nothing of that way of being. What do we know of this land, after death? The dissolution of our temporary form in eternity does not involve a loss of meaning: rather, we will all feel members of a single body." When we are gone, only the ultimate question remains. Evidence that consciousness survives death remains elusive. With or without warm, welcoming smiles from relatives we may have loathed in life, it remains our obsession to know what happens when our screen-reality stops, and fades to black. Conscious immortality remains questionable. This writer remains firmly agnostic but enjoys entertaining wishful thinking. Death is the greatest mystery of life. Buddha rejected the question as useless, according to Jung. Throughout history, it remains a source of wonder, fear, hopefulness, and puzzlement. We seek compassionate ways of dealing with this uncertainty that no discussion of entanglement or holographic memory can assuage. There is little wonder we tend to fall back on traditional attitudes informed by simplicity, meaningful ceremony, and acceptance. It is something we cannot grasp at all, despite our conceptions of time and space and what might lie beyond them, even if some of our psychic experience seems unbound by spacetime. There is NoWhere to go and we are all going to get there. As Jung (1958) said, "We are not in a position to prove that anything of us is necessarily preserved for eternity. But we can assume with great probability that something of our psyche goes on existing. Whether this part is in itself conscious, we don't know either. ...The concept of immortality tells us nothing about the related idea of rebirth or metempsychosis." Even if mankind has fantasized about it for two million years, it is not self-evident. We can recognize our own existential finitude and may not benefit by shrinking away from the void of death. Thus, death may be the secret of life. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1218-1228 Miller, I., The Mask of Eternity: The Quest for Immortality and the Afterlife 1227 _______________ REFERENCES Fuller, R. B. (1982). Synergetics: Explorations in the Geometry of Thinking (2nd ed.). MacMillan. Jung, C. G. (1932). Commentary on The Secret of the Golden Flower: A Chinese Book of Life (trans. R. Wilhelm). Original in German, 1929. Jung, C. G. (1948-1969). CW 18, Para § 1705-7 Jung, C. G. (1955). Memorial to J. S. [Jerome Schloss, of New York]. Spring 1955, p. 63. New York: Analytical Psychology Club. Written in English and delivered in 1927. CW 18, Pages 757-758. Jung, C. G. (1958). Q&A at the Basel Psychology Club. Also in Jung Speaking: Interviews and Encounters, pp. 375-391 Jung, C. G. (1959, 6 June). Carl Gustav Jung Ponders the Meaning of Death. Reprinted in Psychology, June 6, 2011. McKinney, Laurence O. (1994), Neurotheology: Virtual Religion in the 21st Century. Cambridge, MA: American Institute for Mindfulness. Miller, Iona (2016a). The Mask of Eternity: The Afterlife & Soul's Mystery of Immortality: http://ancestorsandarchetypes.weebly.com/afterlife.html Miller, Iona (2016b). Neurotheology: How http://ionamiller.weebly.com/neurotheology.html the Brain Creates God: Murphy, Todd (1999). The Structure And Function Of Near-Death Experiences: https://www.god-helmet.com/rebirth.htm Murphy, Todd (2015). Sacred Pathways: The Brain's role in Religious and Mystic Experiences (2nd ed.). CreateSpace. Neumann, Erich (1983). The Great Mother: An Analysis of the Archetype (R. Mannheim, trans.). Bollingen Series XLVII. Princeton University Press. Original 1955. Radin, Dean. (1997). The Conscious Universe: The Scientific Truth of Psychic Phenomena. HarperCollins. Radin, Dean. (2006). Entangled Minds: Extrasensory Experiences in a Quantum Reality. Paraview Pocket Books. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1218-1228 Miller, I., The Mask of Eternity: The Quest for Immortality and the Afterlife 1228 Radin, Dean (2008). Blog: http://deanradin.blogspot.com/2008/01/two-recent-talks.html Schwartz, Gary E. (2003). The Afterlife Experiments: Breakthrough Scientific Evidence of Life After Death. Atria Books. Tipler, Frank J. (1994). The Physics of Immortality: Modern Cosmology, God and the Resurrection of the Dead. New York: Anchor Books. http://www.deathreference.com/Sy-Vi/Taboos-and-SocialStigma.html#ixzz42dpYdLTF von Franz, Marie-Louise (1987). Consciousness, power and sacrifice. Psychological Perspectives: A Journal of Global Consciousness Integrating Psyche, Soul and Nature, 18, (2), Fall 1987, 375-385. Wolf, Fred Alan (1998). The soul and quantum physics: An Interview with Dr. Fred Alan Wolf (pp. 245-252). In E. J. Rosen (Ed.), Experiencing the Soul: Before Birth, During Life, After Death. Carlsbad, CA: Hays House. °°° Biographical Note: Iona Miller is a nonfiction writer widely published in the academic and popular press, clinical hypnotherapist (ACHE) and multimedia artist. She is interested in extraordinary human potential and experience, and the effects of doctrines of religion, science, philosophy, psychology, and the arts. She writes cutting edge speculative essays and creates startling images on her unusual websites. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

What is a Mathematical Structure of Conscious Experience? Johannes Kleiner1,2,3 and Tim Ludwig4 arXiv:2301.11812v1 [q-bio.NC] 26 Jan 2023 1 2 Munich Center for Mathematical Philosophy, LMU Munich Munich Graduate School of Systemic Neurosciences, LMU Munich 3 Association for Mathematical Consciousness Science 4 Institute for Theoretical Physics, Utrecht University Princetonplein 5, 3584 CC Utrecht, The Netherlands Abstract. In consciousness science, several promising approaches have been developed for how to represent conscious experience in terms of mathematical spaces and structures. What is missing, however, is an explicit definition of what a ‘mathematical structure of conscious experience’ is. Here, we propose such a definition. This definition provides a link between the abstract formal entities of mathematics and the concreta of conscious experience; it complements recent approaches that study quality spaces, qualia spaces or phenomenal spaces; it provides a general method to identify and investigate structures of conscious experience; and it may serve as a framework to unify the various approaches from different fields. We hope that ultimately this work provides a basis for developing a common formal language to study consciousness. Attempts to represent conscious experiences mathematically go back at least to 1860 [15], and a large number of approaches have been developed since. They span psycho-physics [35, 36, 39, 51, 73], philosophy [9, 10, 12, 17, 18, 42, 43, 55, 56, 57], phenomenology [50, 72], neuroscience [64, 74], theories of consciousness [21, 22, 46, 49] and mathematical consciousness science [19, 32, 52, 63, 66, 67], and are known under various different names, including quality spaces [9], qualia spaces [63], experience spaces [33, 34], Q-spaces [8], Q-structure [45], Φ-structures [65], perceptual spaces [74], phenomenal spaces [16], spaces of subjective experience [64], and spaces of states of conscious experiences [31].1 The mathematical structures and spaces, which these approaches introduced, have enabled important results in their respective fields. Yet, they remain largely fragmented. What is missing, from our perspective, is a definition of what the term ‘mathematical structure of conscious experience’ refers to in the first place. 1There is a vast literature of articles that either make use of these constructions or which offer important insights that concern these structures; for examples, see [1, 2, 6, 7, 13, 14, 20, 23, 28, 30, 29, 38, 40, 41, 43, 47, 54, 60, 61, 62, 67, 68, 69]. 1 2 In this article, we propose a definition of mathematical structures of conscious experience. Our main desideratum is that for a mathematical structure to be of conscious experience, there must be something in conscious experience that corresponds to that structure. We call this “something” a structural aspect of conscious experience. Our key idea is to use variations to identify and investigate structural aspects of conscious experience. That is because the concept of variation can serve as a binding link between conscious experiences and mathematical structures: on the one hand, variations relate to conscious experiences, because they change some of their aspects (like qualia, qualities, or phenomenal properties); on the other hand, variations relate to mathematical structures, because they may or may not preserve them. In defining what it means for a mathematical structure to be of conscious experience, our proposal does not answer the question of what this mathematical structure is. Rather, it provides an analysandum for future work on spaces and structures of conscious experience. Furthermore, by providing a general way to identify and investigate such structures, our proposal provides a framework to unify the various approaches from different fields. Before presenting the details of our proposal, we discuss how recent approaches relate mathematical structures to conscious experience in Section 1; we identify three key problems. In Section 2, we present our proposal together with the necessary background information. In Sections 3, 4, and 5, we consider three important examples; namely relative similarity, metric spaces, and topological spaces. In Section 6, we show how our proposal resolves the three problems identified in Section 1. 1. The Status Quo So where do things stand? Most of the early work that has attributed mathematical structure to conscious experience was grounded in intuition. That is, whether or not a specific mathematical structure pertains to consciousness was not assessed systematically; instead, it was assessed based on an intuitive insight of appropriateness. More recent approaches have realized the need for a more systematic method, for example [18, 42, 44, 50, 52, 56, 57]. In this section, we analyze what we take to be the condition that underlies these approaches: a condition on what justifies prescribing a mathematical structure to conscious experience. As we will see, this condition is quite natural. But, as we will show, when understood as a sufficient condition, it is problematic. In a nutshell, a mathematical structure consists of two building blocks; for a detailed introduction, see Section 2.2. The first building block brings in one or more sets called the domains of the structure. The second building block are relations or functions which are defined on the domains. For reasons explained below, we will denote them as structures in the narrow sense of the term. A metric space, for example, is a mathematical structure that is defined on the two domains: a set of points and the real numbers. Furthermore, it comprises a function—the so-called metric function—which maps two points to a real number. A topological space, to give another example, is a mathematical structure that is defined on a single domain: a set 3 of points. Furthermore, it comprises a collection of unary relations, which are subsets of the domain.2 Usually, a mathematical structure also comes with axioms. The axioms establish conditions that the functions or relations have to satisfy. In the case of a metric structure, the axioms require the metric function to satisfy three conditions, called positive definiteness, symmetry, and triangle inequality. In the case of a topological structure, the axioms ensure the collection includes the empty set and the whole domain, that it is closed under finite intersections, and that it is closed under arbitrary unions. When put in these terms, recent proposals that go beyond intuitive assessments, make use, either directly or indirectly, of the following condition to justify that a specific mathematical structure pertains to consciousness. A mathematical structure describes conscious experience (MDC) if and only if the following two conditions are satisfied: (D1) The domains of the structure are sets whose elements correspond to aspects of conscious experiences. (D2) The axioms of the structure are satisfied. Here, we use the term aspect as a placeholder for qualia, qualities, (instantiated) phenomenal properties or similar concepts. In the case of the metric structure introduced in [9], for example, (D1) is satisfied because the set of points corresponds to qualities of conscious experience. The real numbers might have a phenomenal interpretation as describing degrees of similarity, as for example in [42]; for details see Section 4. Condition (D2) requires positive definiteness, symmetry, and the triangle inequality to hold. This includes, for example, the condition that “points should have distance zero just in case the qualities represented by those points are phenomenally identical” [42, p. 14]. In the case of the topological structure introduced in [63], to give another example, (D1) is satisfied because the domain of the structure refers to qualia. Condition (D2) would require, then, that the chosen collection of subsets satisfies the axioms of a topological space. Prima facie, (MDC) could be taken to define what a mathematical structure of conscious experience is. However, if understood as sufficient condition, three problems arise. This implies, in particular, that (MDC) cannot be used to justify that a mathematical structure pertains to consciousness. Problem 1: Incompatible Structures. A first reason why (MDC) cannot be a sufficient condition to asses whether a mathematical structure pertains to consciousness is that it would allow for incompatible structures to pertain to consciousness. Consider, as an example, the case of topology. A basic question in topology is whether a target domain is discrete or not. A target domain is discrete if and only if its topology contains all subsets of the domain [26]. Otherwise, the target domain is not discrete. These two cases are exclusive, meaning that discrete and non-discrete topological structures are incompatible. 2A unary relation on a domain, in the mathematical sense, is a subset of the domain; see Section 5. 4 According to (MDC), conscious experience has a discrete structure. That is because any set whatsoever can be equipped with the discrete topology. Therefore, picking a set X of aspects (qualia, qualities, phenomenal properties, etc.) and choosing its discrete topology provides a mathematical structure that satisfies both conditions (D1) and (D2). But, according to (MDC), consciousness also has a non-discrete structure. That is because any set can also be equipped with a non-discrete topology. We can, for example, take an arbitrary decomposition of the set X into two subsets A and A⊥ , where A⊥ is the complement of A, and consider the topology {∅, A, A⊥ , X}. This choice satisfies all axioms of a topology, and therefore satisfies (D2). Furthermore, it is built on the same set X as the discrete topology above, which implies that it also satisfies (D1). Therefore, the discrete and the non-discrete topological structures are both structures of conscious experience, according to (MDC). This example shows that, if understood as sufficient condition, (MDC) implies that two incompatible structures pertain to conscious experience and that they do so with respect to the exact same domain of aspects. The condition fails to determine which of the two incompatible structures is the right one, or to remain silent on the issue. Problem 2: Arbitrary Re-Definitions. A second reason why (MDC) cannot be a sufficient condition is that it allows for arbitrary re-definitions: if one structure is given that satisfies (MDC), then any arbitrary definition of a new structure in terms of the given structure also satisfies (MDC), so long as the domains of the structure remain unchanged. If the former pertains to consciousness, so does the latter. A simple and well-behaved example of this is given by rescaling a metric function. Let us suppose that (M, d) is a metric structure which pertains to consciousness according to (MDC), where M is a set of aspects and d is the metric function, which provides a real number d(a, b) for every two aspects a and b. Since (M, d) satisfies (MDC), so does every structure (M, C · d), where C · d is the multiplication of the function d by a positive real number C. Here, the number C can be chosen arbitrarily. If one metric structure pertains to consciousness according (MDC), so does an uncountably infinite number of metric structures. What is more, when re-defining structures, one is free to change the axioms as one pleases. For example, we could pick any function f that maps M to the positive real numbers and define a new distance function by (f (a) + f (b)) · d(a, b). This is not a metric structure anymore, because the triangle inequality axiom does not hold. But it still satisfies positive definiteness and symmetry, and therefore satisfies (MDC), with a new set of axioms. One could even break asymmetry to get a distance function like the one applied by IIT [34]. More severe cases appear with more complicated structures. This is a problem, not only because of the unlimited number of structures that appear, but also because there is an arbitrariness in the definition of a new structure, specifically concerning the axioms. It seems strange that the axioms can be redefined at will, so as to always satisfy Condition (D2). Something is missing that restricts this arbitrariness in (MDC). Problem 3: Indifference to Consciousness. The third reason, which speaks against the sufficiency of (MDC), is that the proposed condition seems somewhat indifferent to details of conscious experience. 5 To illustrate this indifference, let us consider again the discrete and non-discrete topological structures from above. As we have shown, these structures pertain to conscious experience according to (MDC). Yet, nothing more than a few lines needed to be said to establish this fact. In particular, we did not need to use any noteworthy input related to consciousness other than picking some set of aspects; and it didn’t matter which aspects we picked. It is a red flag if so short an analysis, which does not depend on consciousness in a meaningful way, establishes facts about the mathematical structure of conscious experience. This is another hint that condition (MDC) is missing some important piece, if used as sufficient condition. The Way Forward. To resolve the three problems, our task is to find the missing piece and to propose a definition for a mathematical structure of conscious experience that makes sense as a necessary and sufficient condition. Two desiderata guide our search. First, as is the case with (MDC), the definition should be about conscious experience in the sense that it describes aspects of conscious experience. Second, there should be something in conscious experience that relates to a mathematical structure if that structure is a mathematical structure of conscious experience. This “something” should make sure that the definition is not indifferent to conscious experience (Problem 3) and that it relates to the mathematical structure in a meaningful way, so as to stop arbitrary re-definitions (Problem 2). The proposal which we present in the next section is the result of our search. Looking back at Condition (MDC) after our analysis, we think that (MDC) is best understood as an expression of what it takes for a mathematical structure to describe conscious experience. Because of the problems with sufficiency, a structure that satisfies this condition might not pertain to consciousness; but it might still be a valuable descriptive tool that is distinguished from other structures by its relation to aspects of conscious experience. This is why, retrospectively, we have chosen the term ‘describes conscious experiences’ when specifying the condition. Our first desideratum will lead us to develop a new condition that contains (MDC) as necessary part; this is aligned with the intuition that any mathematical structure of conscious experience also describes conscious experience. 2. Mathematical Structures of Conscious Experience For a mathematical structure to be of conscious experience, rather than just a descriptive tool for conscious experience, there should be something in conscious experience that relates to that structure. Denoting a mathematical structure by S, we call this structural aspect of consciousness an S-aspect. To make sense of what an S-aspect is, we need to understand how aspects (like qualia, qualities or phenomenal properties) relate to mathematical structures. While aspects may have an arity (meaning they may be instantiated relative to other aspects), they are not experienced as having a mathematical structure per se.3 Therefore, relating aspects to mathematical structures requires a tool that applies both; concreta and abstract formal entities. Variations provide such a tool. 3With the exception of experiences of mathematical structures themselves, of course. 6 In general, a variation is a change of something into something else; in our case, it is a change of one experience into another experience. Such variations may be induced by external stimuli or interventions, come about naturally, or be subjected to imagination (‘imaginary variations’ [24]). Variations are intimately related to aspects of conscious experiences because they may or may not change them. And they are intimately related to mathematical structures, because they may or may not preserve them. An S-aspect, then, is an aspect that is changed by a variation if and only if the variation does not preserve the structure S. To explain this in detail is the purpose of the remainder of this section. 2.1. Terminology and Notation. Here, we introduce the key terms we use to define mathematical structures of conscious experience. These terms are conscious experiences, aspects of conscious experiences, and variations of conscious experiences. The introduction proceeds axiomatically, so that our construction does not rely on a specific choice of these concepts. Rather, any choice that is compatible with what we say here can be the basis of an application of our definition. Our construction is based on a set E of conscious experiences of an experiencing subject. We denote individual conscious experiences in that set by symbols like e and e0 ; formally e, e0 ∈ E. From a theoretical or philosophical perspective, one may think of the set E as comprising all conscious experiences which one experiencing subject can have, i.e. all nomologically possible experiences of that subject. From an experimental or phenomenological perspective, one may think of this set as comprising all conscious experiences that can be induced in the lab or in introspection. Different such choices may lead to different mathematical structures being accessible. We use the term aspect as a placeholder for concepts such as qualia [70], qualities [55], or (instantiated) phenomenal properties.4 For every experience e ∈ E, we denote the set of aspects instantiated in this experience by A(e). The set of all aspects of the experiences in E, S denoted by A, is the union of all A(e); formally A = e∈E A(e). Individual aspects, that is members of A, will be denoted by small letters such as a, b, c. When explaining examples, we will often use the abbreviation ‘a is the experience of ...’ as a shorthand for saying ‘a is a ... aspect of an experience’. For example, ‘a is the experience of red color’ means ‘a is a red color aspect of an experience’. Some aspects may require other aspects for their instantiation. For example, it is usually the case that an experience of relative similarity is an experience of relative similarity of something, for example two color aspects relative to a third color aspect. If an aspect a requires other aspects for its instantiation, we will say that the aspect a is instantiated relative to aspects b1 , ..., bm , or simply that a is relative to b1 , ..., bm . Aspects which are instantiated relative to other aspects are the building blocks for the structure of conscious experience. 4Many other concepts work as well. For example, if one works with an atomistic conception of states of consciousness, where the total phenomenal state of a subject—what it is like to be that subject at a particular time—is built up from individual atomic states of consciousness, one can take e to denote the total phenomenal state and aspects to be the states of consciousness in that total state. Another example would be to take aspects to denote phenomenal distinctions as used in Integrated Information Theory [65]. What matters for our definition to be applicable is only that according to one’s chosen concept of conscious experience, every conscious experience exhibits a set of aspects. 7 A variation of a conscious experience e changes e into another experience e0 . Because experiences have structure, there may be various different ways to go from e to e0 .5 Therefore, in addition to specifying e and e0 , a variation is a partial mapping v : A(e) → A(e0 ) . This mapping describes how aspects are replaced or reshuffled by the variation. A mapping which is not surjective, meaning that it does not map to all aspects in A(e0 ), makes room for appearance of new aspects. A mapping which is partial, meaning that it does not specify a target for every aspect in A(e), makes room for aspects to disappear. 2.2. What is a Mathematical Structure? To find a rigorous definition of the mathematical structure of conscious experience, we need to work with a rigorous definition of mathematical structure. But, what is a mathematical structure? Fortunately, mathematical logic provides us with an answer to just that question. A mathematical structure S consists of two things: domains, on the one hand, and functions or relations, on the other hand. We now introduce these concepts based on two simple examples. The domains of a structure S are the sets on which the structure is built. We denote them by Ai , where i is some index in a parameter range I. In the case of a metric structure, for example, the domains would be A1 = M and A2 = R, where M is a set of points and R denotes the real numbers, understood as a set. In the case of a strict partial order, there is just one domain A, which contains the elements that are to be ordered. The second ingredient are functions and/or relations. Functions f map some of the domains to other domains. In the case of a metric structure, the function would be a metric function d : M × M → R, which maps from A1 × A1 to A2 . A relation R, in the mathematical sense, is a subset of the m-fold product Ai × ... × Ai . Here, Ai is the domain on which the relation is defined, and m is the arity of the relation, which expresses how many relata the relation relates. The product is usually just written as Am i . In the case of a strict partial order, the relation is binary, which means that R is a subset of A2 . For binary relations, one usually uses notation like a < b instead of writing (a, b) ∈ R; still, it is important to keep in mind that relations are subsets in that sense. In almost all cases, mathematical structures also come with axioms, which establish conditions that the functions or relations have to satisfy. They are useful because they constrain and classify the structure at hand. For S to be a metric structure, for example, the function d has to satisfy the axioms of positive definiteness, symmetry, and triangle inequality [59]. For S to be a strict partial order, the relation R has to be irrefelxive, asymmetric, and transitive [27]. 5To illustrate this point, consider, for example, the following two mappings v and v 0 which map the numbers 1, 2, and 3 to the numbers 2, 4, and 6. The mapping v is the multiplication of every number by 2, meaning that we have v(1) = 2, v(2) = 4, v(3) = 6. The mapping v 0 , on the other hand, is defined by v(1) = 6, v(2) = 2, v(3) = 4. If we only cared about the sets of elements that these mappings connect, the mappings would be equivalent: there is no difference between the set {2, 4, 6}, which is the image of v, and {6, 2, 4}, which is the image of v 0 . If, however, we care about the ordering of the elements of the sets, which we usually do in the case of numbers, then there is a difference. While 2 ≤ 4 ≤ 6, it is not the case that 6 ≤ 2 ≤ 4. Because we care about the order of the elements, we need to say which element goes where. 8 To have a nice and compact notation, we will use one symbol Sj to denote both functions relations. That is because, in any concrete proposal, it is always clear whether Sj is a function or a relation.6 The index j takes values in some parameter range J that specifies how many functions or relations there are. In summary, the desired rigorous definition is: A mathematical structure S is a tuple S = (Ai )i∈I , (Sj )j∈J
of domains Ai and functions or relations Sj . For given domains Ai , the mathematical structure S is fully determined by the Sj . Thus, we can also refer to Sj as ‘structures’, if the domains are clear from context. For simplicity, we can drop the index j and simply write S whenever we consider just one such structure. As a final step in this section, we introduce the relata of a structure S. This will be helpful to write things concisely below. The term relata designates those elements that are related by a structure. In the case where S is a relation R on a domain A and has arity m, these are the elements of the m-tuples (b1 , ..., bm ) ∈ R. In the case where S is a function f : A1 × ... × Am−1 → Am , the relata are the elements of the m-tuples (b1 , ..., bm−1 , bm ) where bm = f (b1 , ..., bm−1 ), and where the other bi range over their whole domains. For notational simplicity, we write b1 , ..., bm instead of (b1 , ..., bm ) when designating relata below. 2.3. What is a Mathematical Structure of Conscious Experience? Finally, to the heart of the matter! We recall that we have so far identified two desiderata for a mathematical structure S to be a mathematical structure of conscious experience. First, it should be about conscious experiences in the sense that it describes aspects of conscious experiences. Second, there should be aspects in conscious experience that relate to the structure S. The following definition satisfies these two desiderata. A mathematical structure S is a mathematical structure of conscious experience (MSC) if and only if the following two conditions hold: (S1) The domains Ai of S are subsets of A. (S2) For every Sj , there is a Sj -aspect in A. Here, A denotes the set of all aspects of the experiences in E; formally A = S e∈E A(e), the Ai denote the domains of the structure S, and the Sj -aspects are defined below. Condition (S1) guarantees that the first desideratum is satisfied. Condition (S2) guarantees that the second desideratum is satisfied. Furthermore, whenever a certain type of structure (metric, topological, partial order, manifold, etc.) is claimed to be a structure of conscious experience, the axioms that constrain and classify that type have to hold. Therefore, any mathematical structure of conscious experience (MSC) is also a mathematical structure that describes conscious experience according to (MDC). The requirement that has been applied in previous proposals remains a necessary condition. 6In mathematical logic, mathematical structures are denoted as triples of domains, relations, and functions. However, in our case, using just one symbol for functions and relations improves readability substantially. 9 The remaining task of this section, then, is to explain what an Sj -aspect is. For notational simplicity, we use the symbol S to denote Sj . As we have emphasized before, variations are key to understand the structure of conscious experience, because they link aspects and structure. Therefore, to be able to precisely define what an S-aspect is, we need to understand how variations relate to aspects, on the one hand, and structures, on the other hand. Our strategy is to first discuss how variations relate to aspects. This amounts to specifying what precisely it means for a variation to change an aspect. Second, we focus on how variations relate to mathematical structure. This amounts to explaining what it means for a variation to preserve a structure. Finally, combing these two steps allows us to understand S-aspects and provide a useful definition. What does it mean for a variation v : A(e) → A(e0 ) to change aspects? The underlying idea is simply that an aspect is present in the source of the variation, A(e), but not present any more in the target of the variation, A(e0 ). We need to take into account, though, that aspects are often instantiated relative to other aspects (see Section 2.1). This can be done as follows. A variation v : A(e) → A(e0 ) changes an aspect a ∈ A(e) relative to b1 , ..., bm ∈ A(e) if and only if a is instantiated relative to b1 , ..., bm in A(e), but a is not instantiated relative to v(b1 ), ..., v(bm ) in A(e0 ). In the case where a ∈ A(e) is not instantiated relative to other aspects, the definition indeed reduces to the simple condition that a ∈ A(e) but a 6∈ A(e0 ). The negation of the definition is also as intuitively expected: the aspect is present both in the source and in the target.7 For applications it is important to understand that this definition can fail to apply in two ways. First, it can fail because there is no a in A(e0 ) which is instantiated relative to v(b1 ), ..., v(bm ). This, in turn, can be the case either because there is not a in A(e0 ) at all, or because there is an a in A(e0 ) but it is instantiated relative to other aspects. Second, it can fail because one or more of the v(b1 ), ..., v(bm ) do not exist. The second case is possible because v is a partial mapping, which means aspects can disappear. What does it mean for a variation to preserve a mathematical structure? The underlying idea is that a variation preserves the structure if and only if the structure is satisfied before the variation and remains to be satisfied after the variation. By its very nature, this is a mathematical condition, namely the condition of being a homomorphism, as specified by mathematical logic [48]. The definition of a homomorphism, though, always applies to all elements of a domain at once. For our case, it is best to refine this definition to a single set of relata.8 A variation v : A(e) → A(e0 ) preserves a structure S with respect to relata b1 , ..., bm ∈ A(e) if and only if we have 7Because the definiendum already includes the first part of the condition, the negation is as follows: A variation v : A(e) → A(e0 ) does not change an aspect a ∈ A(e) relative to b1 , ..., bm ∈ A(e) if and only if a is instantiated relative to b1 , ..., bm in A(e) and a is also instantiated relative to v(b1 ), ..., v(bm ) in A(e0 ). We felt that is the best way of writing things to optimize clarity. 8For notational simplicity, we write R b , ..., b
= R v(b ), ..., v(b )
instead of R b , ..., b
⇔ m m m 1 1 1
R v(b1 ), ..., v(bm ) . 10

(P1) R b1 , ..., bm = R v(b1 ), ..., v(bm ) if S is a relation R, or

(P2) v f (b1 , ..., bm−1 ) = f v(b1 ), ..., v(bm−1 ) if S is a function f . As in the previous case, the negation of this definition is exactly what is intuitively expected: a variation does not preserve the structure if and only if the structure is satisfied before the variation, but not satisfied after the variation.9 For applications it is again important to see that the definition can fail for two reasons. First, it could be the case that one or more of the v(bi ) do not exist in A(e0 ), if the corresponding aspect disappears. Second, the identities may fail to hold. We finally have the keys to understand S-aspects and provide a useful definition. The underlying idea is that an S-aspect is an aspect that, under any variation, behaves exactly as the structure S does. Whenever S is preserved, the S-aspect does not change. Whenever the S-aspect changes, the structure S is not preserved. That is, it needs to satisfy the following definition. An aspect a ∈ A is a S-aspect if and only if the following condition holds: A variation does not preserve S with respect to relata b1 , ..., bm if and only if the variation changes a relative to b1 , ..., bm . Here, the condition needs to hold true for all variations and all relata. This means that it needs to hold true for all variations of all experiences e in the set E that instantiate relata of the structure S. This concludes our proposal for the definition of the mathematical structure of conscious experience. It is a structure whose domains correspond to sets of aspects, and which contains an S-aspect for every relation or function of the structure. In the next three sections, we apply this definition to three examples. On the one hand, these examples illustrate the definition. On the other hand, they provide new insights to structures that have been featured prominently in previous approaches. 3. Relative Similarity Our first example concerns relative similarity, which plays an important role, for example, in the construction of quality spaces by Austen Clark [9, 10]. In this example, we use natural language to pick out experiences and aspects. As we will see, this works fine to a large extend, but at one point we will have to show a bit of good faith when it comes to the precision of natural language. 9A variation v : A(e) → A(e0 ) does not preserve a structure S with respect to relata b , ..., b m ∈ A(e) if and only 1



if we have R b1 , ..., bm 6= R v(b1 ), ..., v(bm ) if S is a relation R, or v f (b1 , ..., bm−1 6= f v(b1 ), ..., v(bm−1 ) if S is a function f . This negation agrees with the intuition because the definiendum already states part of the condition that follows, namely that b1 , ..., bm are relata of the structure S in A(e), which implies that (b1 , ..., bm ) ∈ R if S is a relation and that f (b1 , ..., bm−1 ) exists in A(e) if S is a function, meaning that the structure is satisfied before the variation. 11 A first step in applying our definition is to choose a set E. Here we take E to comprise experiences of three color chips, as indicated in Figure 1A, where one of the chip (the reference) has a fixed color coating and the others vary in a range of color coatings Λ.10 The second step is to specify the set of aspects A(e) for every experience e ∈ E. Here, we take A(e) to comprise:11 (a) the color qualities in e, that is, the experienced colors of the individual chips; (b) positional qualities of the color experiences, that is, which chip has which color; and (c) the experience of relative similarity. Relative similarity is an experience of one pair of aspects to be more, less, or equally similar to each other than another pair of aspects; here, the two pairs have to have one aspect—the reference—in common. In Figure 1A, for example, the color of the top left chip will, for many readers, be less similar to the reference chip than the color of the top right chip. To pick out relative similarity more precisely, we let b0 , b1 and b2 denote the color aspects of the three chips in an experience e, where b0 is the color aspect of the reference; see Figure 1B. For some experience e, it might be the case that the colors b1 and b0 are experienced as less similar to each other than the colors b2 and b0 . In this case, the experience e has a relative similarity aspect in the above sense; we denote this “less-similar” relative similarity aspect by a. So, a is an aspect of e, and it is instantiated relative to b1 and b2 .12 Variations change one experience e into another experience e0 . An example for a variation would be a swap of the coatings of the two non-reference chips, as in Figure 1C. Another example for a variation would be to change the coatings of both non-reference chips to some other coating in Λ, as in Figure 1D. Formally, variations are represented by mappings v : A(e) → A(e0 ). In the first example, Figure 1C, the mapping is of the form v(b1 ) = b2 and v(b2 ) = b1 , and v(c) = c for all other aspects c, except for the relative similarity aspect a, which is discussed in detail below. In the second example, Figure 1D, the mapping is as in the first example but with v(b1 ) = b3 and v(b2 ) = b4 . The key question of this example is: Is there a mathematical structure of conscious experience which corresponds to relative similarity? To answer this question, we propose a structure and check whether (MSC) applies. The words “less similar than” in the description of relative similarity already indicate that some order, in the mathematical sense of the word, might be involved. For reasons that will become clear below, we propose a strict partial order as mathematical structure. A strict partial order (C, <), consists of a set C, which is the domain of the structure, and a binary relation ‘<’ on C. For all x, y, z ∈ C, this binary relation has to satisfy the following axioms: I Irreflexivity, meaning that there is no x ∈ C with x < x. I Asymmetry, meaning that if x < y, then it is not the case that y < x. I Transitivity, meaning that if x < y and y < z, then also x < z. 10The “color coating” here denotes the physical stimuli. Alternative choices would be to speak of wavelength mixtures, presentation, etc. 11The experience e may contain many other aspects. However, in A(e) we only include those which are relevant for our investigation. 12To be precise, a is also relative to b . But since b does not vary in E we can leave this implicit. 0 0 12 Figure 1. To help explain the example of relative similarity, this figure illustrates experiences with color qualities and variations thereof. Subfigure A illustrates an experience of three color chips as well as the concept of relative similarity: many readers will experience the color of the top-left color chip to be less similar to the reference chip than the color of the top-right color chip. Subfigure B illustrates our notation for the color aspects corresponding to the color chips. Subfigures C and D illustrate variations v of experiences: a swap of two color aspects in C; and a replacement of two color aspects in D. In order to propose a strict partial order structure of conscious experiences, we need to specify how the set C and the relation < relate to (aspects of) conscious experience. For the set C we choose the color qualities of the experiences in E, meaning that C now comprises the color qualities evoked by the coatings Λ of the chips we consider. For example, it contains what we have labelled b0 , b1 , b2 , b3 and b4 in Figure 1. For the relation, we define bi < bj if and only if bi is experienced as less similar to b0 than bj is to b0 .13 For this proposal to make sense, we first need to check whether the axioms are satisfied. If they were not satisfied, the proposal could still be a structure of conscious experience; but it wouldn’t be a strict partial order. That’s why the axioms are not explicitly mentioned in (MSC). Irreflexivity is satisfied because no color quality is less similar to the reference than itself. Asymmetry is satisfied because if a bi is less similar to the reference than bj , then bj is not less similar to the reference than bi . Transitivity is a more interesting case. The use of terms like ‘less similar to’ in natural language suggests that transitivity is also satisfied; it suggests that, if bi is less similar to the reference than bj and bj is less similar to the reference than bk , then bi should be less similar to the reference than bk . But it might very well be the case that natural language is not precise enough to describe its target domain. The use of natural language may be justified in simple cases, or even in a majority of cases, but whether or not transitivity holds for all bi , bj , bk ∈ C is, ultimately, an empirical question. Already in such a simple example one can see how the mathematical-structure approach might be used to identify subtle details of conscious experiences for which natural language alone is not precise enough. Still, for the purpose of this 13Since relative similarity, as defined above, depends on the choice of reference b , it would be more precise to 0 write <b0 instead of <. However, to simplify the notation, we keep the reference implicit. 13 example, we’re going to show the above-mentioned bit of good faith and assume transitivity to hold as well. Having checked that the axioms hold—that is, that the proposal is indeed a strict partial order—we can proceed to check whether the structure is a mathematical structure of conscious experience according to (MSC). Concerning Condition (S1), there is one domain C and it consists of color qualities, so this condition is satisfied. Therefore, only Condition (S2) remains to be checked. We claim that the relative similarity aspect a, as defined above, is in fact a <-aspect. To see that this is true, we have to show that a variation does not preserve < with respect to relata b1 and b2 if and only if the variation changes a relative to b1 and b2 . Consider any variation v : A(e) → A(e0 ) that does not preserve < with respect to relata b1 , b2 ∈ A(e). Two aspects b1 and b2 are relata of < if either b1 < b2 or b2 < b1 . We focus on the first case as the other one follows from the first by renaming b2 and b1 in what follows. By definition of the < relation, b1 < b2 means that b1 is experienced as less similar to the reference than b2 . Therefore, there is also a relative similarity aspect a ∈ A(e) as defined above. As explained in Section 2.3, there can be two ways in which the variation v might not preserve <. Either v(b1 ) or v(b2 ) are not defined, or, if they are defined, it is not the case that v(b1 ) < v(b2 ). In the former case, there cannot be an a in A(e0 ) relative to v(b1 ) or v(b2 ), simply because the latter do not both exist. In the latter case, it follows from the definition of < that v(b1 ) is not experienced as less similar to the reference than v(b2 ). So, there is no a ∈ A(e0 ) relative to v(b1 ) and v(b2 ). Hence, we may conclude that v changes a relative to b1 and b2 . For the opposite case, let v : A(e) → A(e0 ) be a variation which preserves < with respect to relata b1 and b2 . As before, this implies that a is in A(e) relative to b1 and b2 . Because v preserves <, v(b1 ) and v(b2 ) both exist and we also have v(b1 ) < v(b2 ). Applying the definition of < then implies that a is also in A(e0 ) relative to v(b1 ) and v(b2 ). Hence v does not change a relative to b1 and b2 . Because in both of these cases, v was arbitrary, it follows that a is indeed a <-aspect. Therefore, Conditions (S1) and (S2) of (MSC) are both satisfied, and the strict partial order (C, <) is indeed a mathematical structure of conscious experience; it is the mathematical structure of relative similarity of color experiences with respect to b0 . 4. Metric Structure Our next example is a metric structure. Metric structures feature prominently in various different approaches, for example [9, 10, 42, 55, 56, 57]. In some cases, such as [9], their introduction is motivated by mathematical convenience. In others, such as [56], their introduction is closely tied to laboratory features, such as the topology of physical stimuli. Therefore, it is not so clear whether the prominent role metric structures play is due to an intimate relation to consciousness or just due to them being a very handy mathematical tool. A principled investigation, we take it, is highly imperative. 14 A metric structure (M, d) consists of a set M of ‘points’ together with a function d : M × M → R. Therefore, the domains of the structure are M and R. For the function to be a metric function, three axioms have to be satisfied for all points x, y, z ∈ M : I Positive definiteness, which requires that d(x, y) ≥ 0 and that d(x, y) = 0 if and only if x = y. I Symmetry, which requires that d(x, y) = d(y, x). I The triangle inequality, which requires that d(x, y) ≤ d(x, z) + d(z, y). We will turn to previous work on metric structure momentarily, but before doing so, we can ask whether this type of structure could possibly be a structure of conscious experience, according to either (MDC) or (MSC)? To answer this question, we look at one of the two domains of the metric structure, namely the real numbers R. What is not well-known outside of mathematics is that the real numbers are not simply given, as the natural numbers or rationals might be, but that they have to be constructed in a comparably involved procedure. There are a small number of such procedures which yield equivalent results; the most common procedure is to construct the real numbers as equivalence classes of Cauchy sequences of rational numbers.14 If real numbers are equivalence classes of sequences of rational numbers, it is hard to see how one might reasonably claim that these correspond to aspects of conscious experiences, as required by both (MDC) and (MSC). Independently of whether aspects are taken to denote qualities, qualia or phenomenal properties, there do not seem to be aspects that are equivalence classes of sequences of rational numbers. Phenomenal similarity, relative similarity, or similar aspects which have been associated to metric structures in previous work (see for example [9, 42, 55]), do not have anything to do, in our eyes, with Cauchy sequences of rational numbers or any of the other real number construction schemes, such as Dedekind cuts. Therefore, when understood in the precise sense of the term, a metric structure can neither be a structure of conscious experience (MSC), nor a structure to describe conscious experience in the sense of (MDC); it can only be an auxiliary tool. The way to move forward, if one wants to consider something like a metric structure as a structure of conscious experience, is to restrict the target domain of the metric function d to something that could reasonably be “in” conscious experience; that is, something closer to degrees of phenomenal similarity or a similar concept, for example, natural or rational numbers. We will now turn to this option. But it is important to note that most theorems about metric spaces cease to hold true if the real numbers are replaced by something else. That’s because the convergence properties of sequences of real numbers (called completeness [58]) are crucial for the definition of metric spaces. The received wisdom on how to link metric structures to conscious experience is summarized concisely by Lee when discussing the “standard framework” for modeling mental qualities [42]: “There are three main desiderata when constructing a model in the standard framework. First, there should be one-to-one correspondence between points in 14A Cauchy sequence is, roughly speaking, a sequence of rational numbers that get arbitrarily close to each other. Two Cauchy sequences are defined to be equivalent if the difference between their elements tends to zero. 15 the model and qualities in the targeted domain. Second, points that are more distant in the model should represent qualities that are less phenomenally similar to each other. Third, points should have distance zero just in case the qualities represented by those points are phenomenally identical.” [42, p. 14] The first desideratum states that the metric structure contains a set of points M that corresponds to the targeted domain; for example, qualities of a certain type. The third desideratum alludes to one of the three axioms of the metric structure, namely positive definiteness; it is implicitly understood that the other axioms should also hold. But what does the second desideratum mean? And how does it relate to a metric function that takes values in some number range? To interpret the second desideratum, we have to understand how phenomenal similarity may relate to numbers; this will lead us to “degrees” of phenomenal similarity. To have a foundation on which to build this understanding, we will assume that phenomenal similarity can be described by a strict partial order (M, <) as introduced in Section 3. This assumption is in line with Clark’s proposal in [9] and [10], where a metric structure is based on relative similarity. Given a strict partial order (M, <) that describes phenomenal similarity (meaning that x < y if and only if x is less similar to some reference than y), a metric-like function d on M can be given by defining d(x, y) = length< (x, y) , where length< (x, y) denotes the number of elements of the shortest path that connects x and y.15 This definition of d(x, y) means that the metric function counts degrees of phenomenal similarity in-between x and y, so that “points that are more distant in the model [...] represent qualities that are less phenomenally similar to each other” (ibid.), as required by the second desideratum. As the reader can check, this definition of d(x, y) indeed satisfies the three axioms of a metric function. Furthermore, it takes values in the natural numbers N, so that the realnumber problem is avoided. So, with d : M × M → N defined as above, is (M, d) a structure of conscious experience? By assumption, M consists of aspects of conscious experiences: qualities of the targeted domain. Furthermore, there is no obvious reason why a bounded subset of the natural numbers should not be aspects of conscious experiences of a suitable set E. Therefore, Condition (S1) might well be satisfied. So, whether or not (M, d) is a structure of conscious experience (MSC), as compared to just a structure to describe conscious experiences (MDC), boils down to whether there is a d-aspect for d as defined above. Let us check if there is one. 15Formally, it is defined as    0   min |{x → y}| length< (x, y) =  min |{y → x}|    ∞ if x = y if x < y if y < x otherwise , where x → y denotes a path along the strict partial order from x to y, |{x → y}| denotes the number of elements in the path (with x counted but y not counted), and where the minimum selects the shortest path. 16 An aspect a is a d-aspect if and only if every variation v which does not preserve d with respect to relata b1 , ..., bm changes a relative to b1 , ..., bm , and vice versa. The definition of relata in case of the function d means that m = 3 and b3 = d(b1 , b2 ). Therefore, a variation v doesn’t preserve d with respect to b1 , b2 , b3 if either the v(bi ) do not all exist or if v(b3 ) 6= d(v(b1 ), v(b2 )), which means that the variation changes the experience of the number b3 = d(b1 , b2 ) in such a way that it does not agree any more with the experienced distance of v(b1 ) and v(b2 ). A variation v preserves d with respect to relata b1 , b2 , b3 , on the other hand, if v(b3 ) = d(v(b1 ), v(b2 )). Therefore, what we’re looking for is an aspect a of some experience e in which the identity b3 = d(b1 , b2 ) holds, that changes relative to b1 , b2 , b3 if the above identity breaks, and that does not change relative to b1 , b2 , b3 if the above identity holds true. This must be true of all relata b1 , b2 , b3 of d, that is, of all experiences which exhibit aspects b1 , b2 and b3 such that b3 = d(b1 , b2 ). Taking into account that b3 is the experience of a number, the only aspect which can satisfy these two conditions is the experience of b1 and b2 having distance b3 , or put differently: the aspect in question would have to be an experience of ‘having distance’, which is instantiated relative to b1 , b2 and the number b3 . We do not think there is such an aspect. Aspects might be experienced as more or less similar, but we doubt that they are experienced as being a specific number apart, be that number natural or rational. Therefore, even if watered down to avoid the issues with real numbers, a metric structure does not seem to be a structure of conscious experience. So, in summary, there is one immediate and one deep reason why conscious experience does not have a metric structure. The immediate reason is that the real numbers with their very involved construction scheme do not seem to have anything to do with aspects of conscious experience. The deep reason is that we simply do not experience qualities or other aspects as being a particular number of degrees of similarity apart. This might explain why in approaches such as that of Clark [9, 10], the details of the introduction of a metric structure point outside the realm of conscious experience. 5. Phenomenal Unity and Topological Structure Our final example concerns topological structure. Interestingly, this is intimately tied to phenomenal unity, the thesis that phenomenal states of a subject at a given time are unified [5]. Recall that we have introduced the set A(e) to denote aspects of the conscious experience e, where we have used the term ‘aspect’ as a placeholder for concepts like qualia, qualities, or (instantiated) phenomenal properties. Most examples of these concepts are “independent” from the experience in which they occur; they could be experienced together with a largely different set of aspects in a different experience. Yet, experiences seem unified; their aspects are experienced as tied together in some essential way. This raises the question of what underlies this experience of the unity of a conscious experience? As we will see, somewhat surprisingly, the answer is: a topological structure of conscious experience. Much has been written about the question of phenomenal unity in the literature, for example [4, 5, 11, 47, 53, 71], and in order to make use of some of the results, we assume that the 17 term ‘aspect’ denotes an instantiated phenomenal property or quale. The set of aspects A(e), then, comprises the phenomenal properties or qualia which are instantiated in the experience e, also called the phenomenal states of the experience e.16 Our question, then, is what it means that “any set of phenomenal states of a subject at a time is phenomenally unified” [5, p. 12]. There are various answers one might give to this question. A promising answer is the so-called subsumptive unity thesis, developed in [5]: “For any set of phenomenal states of a subject at a time, the subject has a phenomenal state that subsumes each of the states in that set.” [5, p. 20] According to this thesis, what underlies the experience of the unity of a conscious experience is that for any set X of phenomenal states in the conscious experience, there is a further phenomenal state that subsumes each of the states in X. This phenomenal state characterizes what it is like to be in all of the states of X at once [5, p. 20]. Put in terms of aspects, the subsumptive unity thesis says that for any set X ⊂ A(e) of aspects of an experience, there is an additional aspect in A(e) that subsumes the aspects in X. This aspect is the experience of what it is like to experience the aspects in X as part of one experience e together, the experience that they are unified, as we will say. Let us call this aspect the phenomenal unity aspect of X and denote it by aX . It is instantiated relative to the elements of X. Phenomenal unity gives rise to a mathematical structure of conscious experience. To see how, let us use the symbol T to denote a collection of subsets of A(e), to be specified in more detail below. Every subset of A(e) is a unary relation on A(e),17 and hence also on the set A that comprises all aspects of the experiences in E. Therefore, (A, T ) is a mathematical structure; it has domain A and its structures are the unary relations in T . The next paragraph shows that because of the subsumptive unity thesis, the mathematical structure (A, T ) is a mathematical structure of conscious experience according to (MSC). Because A is the set of all aspects of E, Condition (S1) of (MSC) is satisfied. Therefore, only Condition (S2) remains to be checked. This condition is satisfied because for every set X ∈ T , the phenomenal unity aspect aX is an X-aspect. To show that this is the case, we need to check that a variation does not preserve X with respect to relata b1 , ..., bm if and only if it changes aX relative to b1 , ..., bm . Let v : A(e) → A(e0 ) be a variation that does not preserve X with respect to relata b1 , ..., bm . The relata of the subset X are the elements of that subset. Therefore, we have b1 , ..., bm ∈ A(e), so that the subsumptive unity thesis implies that there is a phenomenal unity aspect aX relative to the b1 , ..., bm in A(e). The condition that v does not preserve X furthermore implies that either not all of the v(bi ) exist or that at least one of them is not in the set X. Therefore, there is no phenomenal unity aspect aX relative to v(b1 ), ..., v(bm ) in A(e0 ). Hence, the variation v changes aX relative to b1 , ..., bm ∈ X. Vice versa, let v : A(e) → A(e0 ) be a variation which preserves X with respect to relata b1 , ..., bm . 16A phenomenal state is an instantiation of a phenomenal property, or quale, by a subject at a given time. This instantiation constitutes part of the experience of the subject at the time. An experience e, in our terminology, is an experience of a subject at a given time. Hence, a phenomenal state is an instantiation of a phenomenal property, or quale, in an experience e. 17An m-ary relation on a set X is a subset R of X m . Hence, a unary relation, where m = 1, is a subset of X. 18 This implies that aX is instantiated relative to b1 , ..., bm in A(e). The condition that v preserves X furthermore implies that v(b1 ), ..., v(bm ) exist, and that they are elements of X. Therefore, aX is also instantiated relative to v(b1 ), ..., v(bm ) in A(e0 ). This shows that the variation does not change aX relative to b1 , ..., bm . Thus, aX is indeed an X-aspect. And because that is true for any X ∈ T , (A, T ) indeed satisfies Condition (S2) and hence (MSC). The previous paragraph proves that, if the subsumptive unity thesis holds true for all sets X in T , then (A, T ) is indeed a mathematical structure of conscious experience. As we will explain next, this structure is intimately tied to a topological structure. A topological structure (M, T ) consists of a set M and a collection T of subsets of M . The collection has to satisfy three axioms, and there are a few different ways of formulating these axioms. Here, we choose the formulation that corresponds to what is usually called ‘closed sets’. The axioms are: I The empty set ∅ and the whole set M are both in T . I The intersection of any collection of sets of T is also in T . I The union of any finite number of sets of T is also in T . Having specified what a topological structure is, we return to the structure (A, T ), which is induced by phenomenal unity, and ask what the collection T of subsets is? First, it is important to note that the subsumptive unity thesis does not provide a phenomenal unity aspect aX for every subset of A; it can only provide such an aspect for a set of aspects that are actually experienced together, that is, for a subset X of A(e). Therefore, T is not the discrete topology introduced in Section 1. Second, it also cannot be the case that it provides a phenomenal unity aspect for every subset of A(e). That’s because then there would be an infinite regress: for every subset X of A(e) there would be a new aspect aX in A(e), giving a new subset X ∪ {aX } that would give a new phenomenal unity aspect aX∪{aX } , and so forth. This problem is well-known in the literature [3, 71]. Rather, we take it, the quantifier ‘any set’ in the subsumptive unity thesis must be understood as ‘any set of aspects that are experienced as being unified’. While it is arguably the case that the whole set of aspects A(e) of an experience is always experienced as unified, introspection suggests that we consciously experience only a select group of aspects as unified at a time.18 So, which sets of aspects do we experience as unified? While it might be difficult to give a general answer to this question, there is a special case where a sufficiently detailed specification can be given: the case of regions in visual experience. Here, ‘regions’ are sets of positions of the space that visually perceived objects occupy.19 The positions in a region are experienced as unified. Therefore, the regions of visual experience are members of the collection T which is induced by phenomenal unity. Furthermore, they appear to satisfy the axioms of a topology as stated above: the whole set of positions in a visual experience is a region; it seems to be the case that intersections of regions in visual experience are also regions in visual experience; and 18This solves the infinite regress problem because, arguably, we do not always experience the phenomenal unity aspects as unified with the sets they correspond to. So, there is not always a phenomenal unity aspect aX∪{aX } for the set that consists of aX and X. 19 It is also plausible to think that visual experiences do not contain positions as aspects, but only regions. However, assessing whether or not this is the case goes beyond the scope of this paper. Here, we assume that positions are aspects of visual experiences. 19 it seems to be the case that the union of any two regions in visual experience is also a region in visual experience. For the empty set, no S-aspect of consciousness is required (there are no relata of the corresponding unary relation), so we can take the empty set to be a member of T . Thus, all axioms of a topology are satisfied. Therefore, if we take M to denote the position aspects of visual experiences, and choose T to comprise the regions of visual experience, then (M, T ) is indeed a topological structure. And, as shown above, it is a structure of conscious experience as defined in (MSC). We thus find that, because of the subsumptive unity thesis, this topological structure is indeed a mathematical structure of conscious experience; much like conjectured in [64], it is a topology of the visual content of subjective experience. 6. The Three Problems Revisited In this section, we discuss how the new approach (MSC), which we have developed in Section 2.2, resolves the three problems discovered in Section 1. Problem 1: Incompatible Structures. The first problem was that the condition (MDC), which has been applied in previous approaches, admits incompatible structures to conscious experience. Is this also true of (MSC)? If two structures are incompatible, then there exists at least one automorphism of one structure that is not an automorphism of the other structure.20 As we explain below, this condition implies that two incompatible structures cannot have an S-aspect in common. Therefore, it is not possible for two incompatible structures to pertain to conscious experience in the exact same way; so, (MSC) indeed resolves the problem of incompatible structures. Let S and S 0 denote two incompatible structures with the same domains. Then, there is at least one automorphism of one structure that is not an automorphism of the other structure. Let us denote such an automorphism by v and assume that it is an automorphism of S but not of S 0 . Because v is not an automorphism of S 0 , it follows that there is at least one set of relata b1 , ..., bm of S 0 in some A(e), such that the variation v : A(e) → A(e) induced by the automorphism does not preserve S 0 with respect to these relata. On the other hand, because v is an automorphism of S, it follows that this variation preserves S with respect to b1 , ..., bm . If an aspect a is an S 0 -aspect, then, applying the definition of S 0 -aspects, we find that the variation v needs to change it. In contrast, if an aspect a is an S-aspect, then, applying the definition of S-aspects, we find that the variation v needs to not change it; either because the b1 , ..., bm do not constitute relata of S, or because the variation v preserves S with respect to relata b1 , ..., bm . So, because an aspect cannot be both changed and not changed under a single variation, there cannot be an aspect a that is both an S-aspect and an S 0 -aspect. 20Automorphisms are structure-preserving mappings from a structure to itself. Put in terms of the terminology we have introduced in Section 2.2, automorphisms are mappings v that map the domains of a structure to themselves. These mappings have to be bijective, and they have to preserve the structure, meaning that they have to satisfy (P1) for all elements of the domain in case of relations, and (P2) for elements of the domains in the case of functions. 20 Problem 2: Arbitrary Re-Definitions. The definition (MSC) also resolves the problem of arbitrary re-definitions. That’s because any re-definition changes the relata of the respective structure, and therefore generates an own, independent condition for something to be an Saspect of the redefined structure. Whether or not this new S-aspect is a part of conscious experience is a substantive question that depends on the actual experiences of the subject under consideration; it is not automatically the case. Consider, as examples, the cases of rescaling a metric, which we have introduced in Section 1. If, per assumption, (M, d) were a structure of conscious experience, then for any relata (b1 , b2 , d(b1 , b2 )), the condition for d-aspects would have to be satisfied. Rescaling this to (M, C · d) generates a new condition because now, the relata to be considered are (b1 , b2 , C · d(b1 , b2 )). These are different relata, and correspondingly, different experiences and different variations will enter the definition of a C · d-aspect. The same is true for an (f (a) + f (b)) · d(a, b)-aspect. Whether or not these structures satisfy (MSC) depends on the details of the conscious experiences under consideration; but they do not automatically satisfy (MSC) just because (M, d) does. Problem 3: Indifference to Consciousness. The third problem is resolved, finally, because of the introduction of S-aspects, which are a counterpart “in” conscious experience to the proposed mathematical structure. Because S-aspects are part of the definition (MSC), any application of (MSC) requires one to engage with details of the conscious experiences of the subject under consideration; (MSC) is not indifferent to conscious experience. Consider, for example, the two topological structures of Section 1. While (MDC) only required us to check whether the structures are about aspects and satisfy the axioms, (MSC) also requires us to check whether there is an S-aspect in conscious experience that corresponds to the structures. As we have seen in Section 5, this involves a careful investigation of conscious experience, for example, concerning the phenomenal unity. 7. Conclusion In this article, we investigated mathematical structures of conscious experience. Our main result is a definition of what mathematical structures of conscious experience are. This definition provides a general method to identify and study structures of conscious experience; it is grounded in a foundational understanding of mathematical structures as laid out by mathematical logic; and it provides a link between the abstract formal entities of mathematics, on the one hand, and the concreta of conscious experience, on the other hand, see Section 2. Our definition also resolves three problems that interfere with recent approaches that relate mathematical structures to conscious experience, see Section 1. What we consider noteworthy about our definition is that it is conceptually neutral, meaning that it does not rely on any specific conception of conscious experience or aspects. Rather, it is applicable to any conception of ‘conscious experience’ and ‘aspects’ in which every conscious experience comes with a set of aspects. This includes common conceptions built on qualities, qualia, or phenomenal properties, but also less common ideas built on atomistic conceptions of 21 states of consciousness or phenomenal distinctions. Furthermore, our definition is methodologically neutral, meaning that it can be combined with many methods, practices, and procedures that are used to investigate conscious experience, spanning empirical, analytical, and phenomenological research. That is because the definition rests on the concept of variations, and variations can be induced in three major ways: introspectively (for example, as in Husserl’s imaginary variations [24]); in a laboratory by change of stimuli; or theoretically based on a proposed theory of consciousness. As first applications of our definition, we considered relative similarity, metric spaces, and topological spaces. We found that relative similarity, which plays an important role in several constructions of quality spaces, is indeed a mathematical structure of conscious experience, see Section 3. Topological spaces are too, but for a surprising reason: they are intimately related to phenomenal unity, see Section 5. Metric spaces, however, are not structures of conscious experience; see Section 4. One of the two reasons for that is that metric spaces are built on the real numbers, which have to be constructed with involved procedures using, for example, equivalence classes of Cauchy sequences that do not seem to correspond to aspects of conscious experience, however conceived. We view the result presented here as one further step in a long journey to investigate conscious experience mathematically. This step raises new questions and creates new opportunities, both of which can only be explored in an interdisciplinary manner. A new question, for example, is whether our result on mathematical structures might open new perspectives on measurements of consciousness [25], as arguably promised by the Representational Theory of Measurement [37] whenever an axiomatic structure on a target domain is available. A new opportunity, in our eyes, is the unification of the various approaches to represent consciousness mathematically that have emerged in different fields. Because our result is conceptually and methodologically neutral, it can provide a framework for this unification; but to develop a unification that is both useful and valuable in practice requires experts from the respective fields. We hope that, ultimately, our result provides a basis for developing a common formal language to study consciousness. Acknowledgments. We would like to thank the participants of the 2022 Modelling Consciousness Workshop and of the Models of Consciousness 3 conference, both organized under the umbrella of the Association for Mathematical Consciousness Science, as well as members of the Munich Center for Mathematical Philosophy for fruitful discussions and helpful comments, and in particular Jonathan Mason for valuable feedback on the manuscript. This research was supported by grant number FQXi-RFP-CPW-2018 from the Foundational Questions Institute and Fetzer Franklin Fund, a donor advised fund of the Silicon Valley Community Foundation. We would like to thank the Dutch Research Council (NWO) for (partly) financing TL’s work on project number 182.069 of the research programme Fluid Spintronics, and the Mathematical Institute of the University of Oxford for hosting JK while working on this project. 22 References [1] N. Ay. Information geometry on complexity and stochastic interaction. Entropy, 17(4):2432–2458, 2015. 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817 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 817-822 Wichert, A., Brain & Mind in Everett Many-worlds Research Essay Brain & Mind in Everett Many-worlds Andreas Wichert * Dept. of Computer Sci. & Engineering INESC-ID / IST, Universidade de Lisboa, Portugal Abstract We redefine free will as the concept of identity in a deterministic universe. Causality is related to a meaningful explanation. For impossible explanations, causality does not exist, and the identity of the self-breaks. Only in meaningful causal worlds may personal identities exist. We are one person described by the meaningful path in the multiverse that is correlated with our free choices. Keywords: Identity, all stasis, homeostasis, Everett many-worlds, free will. 1. Introduction Incompatibilism states that a deterministic universe is logically incompatible with the notion that people have free will. Then again, it is supposed that non- deterministic quantum mechanics plays an essential role in the understanding of the human mind and free will. It is assumed that the mind is non-algorithmic and thus incapable of being modelled by a computer. In this paper, we follow the idea of Descartes that the mind and the brain are two different things. We assume, first, that the universe is deterministic and, second, that the mind interacts with the brain only in one direction: The mind senses the brain but does not make decision known to the brain. Despite these two major constraints, we indicate how free will can be present. 2. Computer Metaphor Among many brain researchers and computer scientists, there is the strong belief that artificial intelligence can provide an answer to the problem of the mind and consciousness. The main task of artificial intelligence is the development of artificial intelligence systems that are as intelligent as humans or maybe even more so. It is speculated that the mind is an emergent property of complex systems simulated by a computer. The brain is viewed as being such a complex system that can be simulated on a computer. Some scientists even speculate that it is possible to achieve cybernetic immortality by downloading the information describing our brain onto a computer. Since a computer is a deterministic and executes algorithms, free will does not exist, and only one course of events is possible. Free will is an illusion, and the mind is generated as part of the * Correspondence: Andreas Wichert, PhD, Dept. of Computer Sci. & Engineering INESC-ID / IST, Universidade de Lisboa, Portugal. Email: andreas.wichert@tecnico.ulisboa.pt ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 818 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 817-822 Wichert, A., Brain & Mind in Everett Many-worlds process of computation. These are metaphysical speculations; however, their metaphysical nature is often denied by corresponding scientists. Related to this denouement is the intermixture of the terms cognition and mind. The word cognition comes from the Latin cognoscere, which means “to know”, “to conceptualise” or “to recognise”. Cognition is closely related to human intelligence and can be simulated by machines such as computers. On the other hand, mind has a vague definition; it has some consciousness, a combination of cognition and emotion, including an unconscious cognitive process. It manifests itself as a stream of consciousness, as described in the literary masterpiece Ulysses by James Joyce. It seems that cognition and the mind are closely related, but is this actually the case? 2.1 Explanation as a Function of the Brain One of the cognitive brain functions is to provide a causally consistent explanation of events to maintain self-identity over time, leading to the psychological concept of “now”. Identity is a concept that defines the properties of a rational person over time. It is a unifying concept based on the biological principles of homeostasis [Bernard, 1957], [Gross, 1998]. Organisms must maintain stability, e.g., the regulation of body temperature, to guarantee the maintenance of life. This principle is extended by allostasis [Sterling, 2004] for the regulation of bodily functions over time. To perform this task, efficient mechanisms for the prediction of future states are necessary to anticipate future environmental constellations [von Holst and Mittelstaedt, 1950], [Bao et al., 2014]. This is done, because the homeostatic state may be violated by unexpected changes in the future. It means as well that every organism implies a kind of self-identity over time [Zhou et al., 2014]. This identity requires a time interval of finite duration within which sensory information is integrated. Different sensor information arrives at different time stamps. The fusion process has to be done over some time window. Similar problems are present during a sensor fusion task in a mobile robot. For example in visual and auditory perception in humans the transduction of the acoustic information is much shorter than the visual [Pöppel et al., 1990]. In it is suggested that in humans a temporal window with the duration of 3 s is created [Pöppel, 2009]. This window represents the psychological concept of “now” [Zhou et al., 2014]. The consciousness concept of “now” represented by the temporal window is shifted backward in time of the consciousness itself, since a sub consciousness mechanism is required to perform the integration task. Split brain research and stimulation or brain regions during awake operation suggest that the brain generates an explanation of effects that were not initiated by consciousness [Libet, 2004], [Coon and Mitterers, 2012]. Before an event occurs, an explanation must be incited by the subconscious parts of the brain so that it is possible to integrate it into the temporal window of the self when the event occurs. Additionally, other organic functions must be put on alert due to some predicted possible events. If an explanation is not possible due to a lack of causality, the identity of the self may break. The implication is that that only in meaningful causal worlds may personal identities exist. This concept is related to the general constructor theory of David Deutsch [Deutsch, 2013]. In this ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 819 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 817-822 Wichert, A., Brain & Mind in Everett Many-worlds context, the mind defines the psychological concept of “now”, and identity is more related to human senses than to an algorithmic device. From this perspective, artificial intelligence models human cognition but not the mind or consciousness. It is a window of our consciousness into the quantum reality. In the next section, we attempt to establish a relationship with quantum physics. 3. Quantum Reality The wave function in quantum mechanics, if unobservable, evolves in a smooth and continuous way according to the Schrödinger equation, which is related to the Hamiltonian equation of motion. This equation describes a linear superposition of different states at time t, which is represented by the vector. The so described evolution is deterministic and reversible. The vector itself describes the probability of the presence of certain states. A dimension represents each state, and the value of the vector is related to the probability of the state being present. However, measurements always find the physical system to be in a definite state, which does something to the wave-function represented by the vector. This something is not explained by quantum theory. The best known example of this type kind of this ‘something’ is the Schrödinger’s cat paradox [Schrödinger, 1935]. A cat is apparently evolving into a superposition of two states that can be characterised as an alive cat and a dead cat. A Geiger counter measures the decay of a radioactive substance. There is a fifty percent chance that, in a given time frame, decay is measured. The Geiger counter is connected to a device that kills the cat, if decay is measured. Because the cat and the Geiger counter are in a closed room, we do not know whether the cat is dead or alive. Each of these possibilities is associated with a specific fifty percent probability. The cat is in a mixed state, and the two states are “really” present at the same time. A measurement always finds either an alive cat or a dead cat with a probability of fifty percent. As long as we make no measurements, there are no random effects. The behaviour of the system is strictly deterministic. The randomness is only present during the measurement. Randomness is an effect of measurement. The most popular interpretation, the Copenhagen interpretation, claims that quantum mechanics is a mathematical tool that is used in the calculation of probabilities and has no physical existence; all other questions are metaphysical. If one assumes that quantum effects are only present at the microscopic scale, as suggested by the Copenhagen interpretation, then it would follow that the corresponding probabilities are rarely observed at the macroscopic scale. The corresponding statistics are near to certainty at the macroscopic scale, resulting in classical deterministic mechanics, as proposed by adequate determinism. However, it seems that our organism and our subconscious brain are aware of the quantum nature of the universe. Clues from psychology indicate that human cognition is based on quantum probability rather than the theory of traditional probability, as explained by Kolmogorov´s axioms [Busemeyer et al., 2006], [Busemeyer and Trueblood, 200 [Busemeyer et al., 2009], [Busemeyer and Bruza, 2012]. This approach would lead to the conclusion that a wave function can be present at the macro scale of our everyday life. The modern version of the wave-function collapse in quantum mechanics is based on decoherence and leads to the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 820 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 817-822 Wichert, A., Brain & Mind in Everett Many-worlds multiverse interpretation of quantum mechanics [Bousso and Susskind, 2012].. Every time a quantum experiment with different possible outcomes is performed, all outcomes are obtained. If a quantum experiment is performed with two outcomes, i.e., with outcome A and outcome B, then both the world with outcome A and the world with outcome B will exist. A person should not expect any difference between the experience in a world A and B. This corresponds to the Everett many-worlds theory, it views reality as a many-branched tree in which every possible quantum outcome is realised [Everett, 1959], [Wheeler, 1957], [Dewitt and Graham, 1973], [Deutsch, 1997], [Deutsch, 2002], [Wallace, 2002], [Wallace, 2003], [Wallace, 2003], [Byrne, 2007]. A person should not expect any difference between the experience in world A and world B, but a person in world A is a different person in world B. We are one person described by the path in the multiverse that is correlated with our free choices. 3.1 Multiverse Metaphor: Library of Babel Metaphor Someone is reading a book about a certain hero and his adventures. During the process of reading, he identifies with the hero and lives through his ups and downs. Reading is a complex cognitive process, and it cannot be described by a simple function. It requires high cognitive functions for textual interpretation and decoding into a cognitive representation and comprehension. The brain preforms these functions; it decodes and interprets the story, but it does not create it. However, an illusion that the reader is the hero described in the book and that the reader is making the decisions may exist. Let us perform a thought experiment. A human being´s life, with all of his decisions, is recorded and transcribed into an enormous book called the book of life. A demon allows the human being to live again; however, he would erase all of his memories. The new life of the human consists of reading the previously recorded book of life. Does this mean that, during the reading, the human being is making his free choices or not? One can argue that the person makes free choices because the book describes free choices in a free world and these choices are those of the person. One can argue that, to write such a book, one must live in a free world. The book is a description of a real free life. By reading it, one cannot distinguish between the moment in which one is making choices and reading the book of life. What if some demon knew about the person’s free choices and wrote the book of life without the person actually having lived and having made the choices at all? Is it possible that a demon can predict free choices? In Borges’ story, the universe consists of an enormous library of an indefinite and perhaps infinite number of books. The books contain every possible ordering of just a few basic characters. Most of the books are completely useless to the reader and have no meaning. However, among all of these meaningless books, there are all the books that are or ever will be written. These meaningful books define causality; in other words, causality is represented by a meaningful book. These include all possible biographies of any person and translations of every book into every language. By chance, a person will find his book. By reading some noise, we ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 821 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 817-822 Wichert, A., Brain & Mind in Everett Many-worlds become nothing. We are defined by our book of life, as we are defined by our human body. Do we make free choices? Yes, we do because we cannot make any distinction between reading our book of life and living in a free world. A person should not expect any difference between reading book A and book B, but the person reading book A is a different person from the person reading book B. We are one person described by the book that we are reading or, in the language of quantum physics, by the path in the multiverse that is correlated with our free choices. 4. Conclusion There are billions similar persons, but they are not us. Our choices are a part of the multiverse, they are not created and they do not disappear, they are forever the part of static deterministic multiverse. Our choices are defined by our personality. The multiverse corresponds to some Platonic world of ideas that is explained to us by our mind, our consciousness is the unchangeable part of us. It is nonphysical and it senses the world. It does not interact with the brain in the other way beside it. References [Bao et al., 2014] Bao, Y., Pöppel, E., Liang, W., and Yang, T. (2014). When is the right time? a little later! – delayed responses show better temporal control. Procedia - Social and Behavioral Sciences, 126:199–200. [Bernard, 1957] Bernard, C. (1957). An Introduction to the Study of Experimental Medicine. New York, NY: Dover. [Bousso and Susskind, 2012] Bousso, R. and Susskind, L. (2012). Multiverse interpretation of quantum mechanics. Physical Reviewd D, 85(4):045007. [Busemeyer and Bruza, 2012] Busemeyer, J. R. and Bruza, P. D. (2012). Quan- tum Models of Cognition and Decision. Cambridge University Press. [Busemeyer and Trueblood, 2009] Busemeyer, J. R. and Trueblood, J. (2009). Comparison of quantum and bayesian inference models. In Bruza, P., Sofge, D., Lawless, W., van Rijsbergen, K., and Klusch, M., editors, Quantum In- teraction, volume 5494 of Lecture Notes in Computer Science, pages 29–43. Springer Berlin / Heidelberg. [Busemeyer et al., 2009] Busemeyer, J. R., Wang, Z., and Lambert- Mogiliansky, A. (2009). Empirical comparison of markov and quantum models of decision making. Journal of Mathematical Psychology, 53(5):423 – 433. [Busemeyer et al., 2006] Busemeyer, J. R., Wang, Z., and Townsend, J. T. (2006). Quantum dynamics of human decision-making. Journal of Math- ematical Psychology, 50(3):220 – 241. [Byrne, 2007] Byrne, P. (2007). The many worlds of hugh everett. Scientific American Magazine, pages 98–105. [Coon and Mitterers, 2012] Coon, D. and Mitterers, J. O. (2012). Introduction to Psychology Gateways to ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 822 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 817-822 Wichert, A., Brain & Mind in Everett Many-worlds Mind and Behavior, 13th Edition. Wadsworth Publishing. [Deutsch, 1997] Deutsch, D. (1997). The Fabric of Reality. Penguin Group. [Deutsch, 2002] Deutsch, D. (2002). The structure of the multiverse. Proceedings of the Royal Society A, 458(2028):2911–23. [Deutsch, 2013] Deutsch, D. (2013). Constructor theory. Synthese, 190(18). [Dewitt and Graham, 1973] Dewitt, B. S. and Graham, N., editors (1973). The Many-Worlds Interpretation of Quantum Mechanics. Princeton University Press. [Everett, 1959] Everett, H. (1959). “relative state” formulation of quantum mechanics. Reviews of Modern Physics, 29:454–462. [Gross, 1998] Gross, C. G. (1998). Claude bernard and the constancy of the internal environment. Neuroscientist, 4:380–385. [Libet, 2004] Libet, B. (2004). Mind Time - The Temporal Factor in Conscious- ness. Harvard University Press. [Pöppel, 2009] Pöppel, E. (2009). Pre-semantically defined temporal windows for cognitive processing. Philos. Trans. R. Soc. Lond. B Biol. Sci. [Pöppel et al., 1990] Pöppel, E., Schill, K., and von Steinbüchel, N. (1990). Sensory integration within temporally neutral system states: a hypothesis. Naturwissenschaftem, 77:89–91. [Schrödinger, 1935] Schrödinger, E. (1935). Die gegenwa ̈rtige situation in der quantenmechanik. Naturwissenschaften, 23(807). [Sterling, 2004] Sterling, P. (2004). Principles of allostasis: optimal design, predictive regulation, pathophysiology and rational therapeutics. In Schulkin, J., editor, Allostasis, Homeostasis, and the Costs of Adaptation, pages 17–64. Cambridge: University Press. [von Holst and Mittelstaedt, 1950] von Holst, E. and Mittelstaedt, H. (1950). Das reafferenzprinzip (wechselwirkungen zwischen zentralnervensystem und peripherie. Naturwissenschaften, 37:464–476. [Wallace, 2002] Wallace, D. (2002). Worlds in the everett interpretation. Studies in History and Philosophy of Modern Physics, 33:637–661. [Wallace, 2003] Wallace, D. (2003). Everett and structure. Studies in History and Philosophy of Modern Physics, 34:87–105. [Wheeler, 1957] Wheeler, J. (1957). Assessment of Everett’s “relative state”. Reviews of Modern Physics, 29:463–465. [Zhou et al., 2014] Zhou, B., Pöppel, E., and Bao, Y. (2014). In the jungle of time: the concept of identity as a way out. Frontiers in Psychology, 5:844. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Fundamental Measurements in Economics and in the Theory of Consciousness S. I. Melnyk1,* and I. G. Tuluzov2 1 Kharkov National University of Radio Electronics, Lenin Ave.4, 61161, Kharkov Ukraine. 2 Kharkov Regional Centre for Investment, of.405, vul. Tobolska, 42a, Kharkov, 61072, Ukraine A new constructivist approach to modeling in economics and theory of consciousness is proposed. The state of elementary object is defined as a set of its measurable consumer properties. A proprietor's refusal or consent for the offered transaction is considered as a result of elementary economic measurement. Elementary (indivisible) technology, in which the object's consumer values are variable, in this case can be formalized as a generalized economic measurement. The algebra of such measurements has been constructed. It has been shown that in the general case the quantummechanical formalism of the theory of selective measurements is required for description of such conditions. The economic analogs of the elementary slit experiments in physics have been created. The proposed approach can be also used for consciousness modeling. Contents Introduction 1. Determination of state of economic system. Elementary economic objects and elementary economic measurements. 2. Macro and micro objects in economics. Measurement with a classical measurer. Quantum properties of economic systems. Entangled states of elementary economic objects. 3. Algebra of economic measurements. 3.1. Compatible properties. Determination of the economic state. 3.2. Economic measurements changing the system states. 3.3. Generalized form of notation of elementary economic measurements. 3.4. Functions of transformation of economic measurements. 4. Proceeding from the measurements in economic models to the theory of consciousness. Conclusion References Introduction Currently a large number of approaches to the description and modeling of economic systems exist. All of them are normally based on certain phenomenological assumptions on their properties and use classical (in the physical sense) methods of description of the system state. In this connection, the proposed models can be used only to the extent that the a priori assumptions on which they are based are correct. It contradicts to the general principle of model construction in theoretical and mathematical physics and does not allow using its full strength for the solution of problems of the economic theory. We have earlier analyzed the possibility of developing a classical dynamics of the economic systems [1]. This analysis was not based on any physical analogs, 2 and only used the methodology of the construction of dynamics established in exact sciences. It has been shown, in particular, that the law of surplus value in its 3 simplest interpretation acts as an analog of the Newton’s second law; besides such parameters of state of an economic system as mass and impulse have been determined, the conditions of occurrence of oscillatory motion have been analyzed, etc. This paper was awarded 5 the Majorana Prize (EJTP) of 2010, as the best paper in 7 the sphere of application of theoretical physics to the allied sciences. 8 The classical model is based on the assumptions on objective existence of exact values of such parameters of the system as its cost, profitability and their derivatives. These assumptions (the same as in classical physics) are valid only to the extent that the procedure of their measurements can be considered non-disturbing. Recently, an increasing number of works in the sphere of econophysics began to appear, in which the authors emphasize the necessity of refusing this approximation. The exact consecutive construction of the economic theory requires, the same as in other exact sciences, starting from the analysis of the measurement procedure. The present paper is dedicated to this specific subject. Let us note that in the approach that we are going to develop in the present paper there are no principal differences between the real products and the virtual essences, which represent a value for humans in the framework of the theory of consciousness. Besides, a person’s choice between the alternatives of behavior in the framework of such description turns out to be the analog of the notion of transaction. In this context, a "bargain with consciousness", for instance, can be described by the same mathematical symbols as a stock exchange transaction. Though we are further going to represent only the economic illustrations of the developed approach, it can be fully applied to the models of human consciousness as well, which is reflected in the title of the paper. We have earlier analyzed the simplest procedure of measurement of state of a trader at an exchange, and it has been shown that for the description of its change as a result of various exchange events the quantummechanical formalism is required [2]. It is connected, in particular, with the phenomenon of a proprietor’s consciousness, as an active element of the economic system. In a simplified form, we can say that the state of any economic system is characterized by the possibility of its participation in various economic events. At the same time this possibility depends both on the physical characteristics of the property itself (possibilities), and on the subjective properties of the proprietor's consciousness (his wishes and expectations). In the proposed approach, we are going to analyze the aggregate of the first and the second type of properties as a whole, as they have a joint effect on the result of the economic measurement. In this case, the quantum properties manifest themselves as an uncertainty in the trader's consciousness, which decreases in the process of decision-making (accepting or refusing a transaction) and changes the state of the whole analyzed system. In the present paper we will formalize to the fullest possible extent the notions connected with the elementary measurement in the economic modeling and will develop the algebra of economic measurements (similarly to the algebra of selective measurements in the quantum mechanics). 1. Determination of state of economic system. Elementary economic objects and elementary economic measurements There is a large number parameters of state of economic system discussed in the classical economic theory and in econometrics. However, most of them are secondary. They can be obtained on the basis of a priori economic and production parameters. Their objective existence is assumed, regardless of whether the system is being observed or not. At the same time, it is generally accepted that the fundamental science (as economics is claimed) must be based only on the measurable parameters of the system. Therefore, before determining the notion of the state of economic system, let us introduce the primary notions of the elementary economic object and the elementary economic measurement. This will further help us to obtain the models of more complex systems exactly and sequentially, as it is performed, for instance, in fundamental physics. The notion of “elementary” in science is referred not to some specific properties of objects, but to the logically consistent approach to their description. If the properties of any of the economic systems are determined in the final analysis by its consumer properties, then it is natural to call an elementary economic object such a system, which loses its individual consumer properties in case of division. This does not exclude the possibility of formation of new consumer properties of its parts, different from the initial properties. At this point it is appropriate to draw analogy with the elementary particles in physics, when each of the particles with sufficient energy can create a set of other particles. From this naturally follows the definition of indistinguishable economic objects as those having identical consumer properties. From now on, in order to avoid confusion, we are going to use the term “objects” for the economic systems having the same role as the physical particles in the acts of measurements of their state. Now for the completeness of the introduced definitions (in the mathematical sense), we must determine the notion of the consumer properties. It can be easily done by attaching them to the already formulated notions of the elementary economic objects. It is obvious that any consumer property is a certain qualitative and quantitative characteristic of the value of economic particle. And this means that it can be exchanged for any other economic objects having their own consumer properties. At the first glance, such definition seems non-constructive and resembles a “trick”, which results in a “closed circle” of definitions, which lead to nowhere. But let’s not be hasty in generalization. The same situation can be observed in any thesaurus. Certain words are interpreted using other words, and those others– using yet another word. And though the whole thesaurus is written in one language, and such predetermination results in a closed circle, we can eventually understand the essence of each of the words by studying their interconnections. The same situation can be observed in physics, though it is often “hidden under the carpet” of philosophy. The point is that the information about certain particles is transferred using other particles, information about those others – using yet another particle, etc. However, modern physics does not give the answer of how an exact and clear understanding of the situation is formed inside an observer's brain. Therefore, the main postulate on which our model of economic measurements will be based is not the obvious procedure of redistribution of notions described above, but the following statement: The set of consumer properties defined as a possibility of exchange of certain elementary economic objects for other objects is sufficient for the description of the dynamics of economic systems. This means that even physically dissimilar objects having identical value in all possible exchanges are indistinguishable in terms of their consumer properties from the economic point of view. The above discussion allows us considering various product exchange procedures (transactions) as the economic measurement, as the consumer properties of any products are revealed as the result of this kind of transactions. Let us also note that not only the completed transactions, but also the transactions refused by one of the participants can be considered as the economic measurement, as both the consent and the refusal of the received offer contain information on the value of the elementary economic object. Therefore, the result of the economic measurement should be considered not only as a formal exchange procedure, but primarily as the information on the state of the elementary economic object provided by the result of the transaction. Without discussing repeatedly the notion of the elementary character, let us define the elementary 2 economic measurements as a type of transactions, which cannot be half completed. In these transactions the subject of economy cannot accept part of the terms and conditions or trade. He either accepts the terms and conditions of the elementary transaction in full, or refuses. The elementary economic event determined in this way is equivalent to the elementary measurements in physics. As Niels Bohr wrote, any physical measurement is based on the comparison with the etalon. And as a result of this comparison we can obtain only one of the two answers: positive or negative, while all other measurements can be represented as various combinations of elementary measurements. For this purpose the algebra of economic measurements must be developed, which will be performed in the present paper. 2. Macro and micro objects in economics. Measurement using a classical measurer. Quantum properties of economic systems. Entangled states of elementary economic objects. Before proceeding to the development of the algebra of economic measurements, let us discuss their possible variants. In physics confusion sometimes occurs due to the fact that the notion of information obtaining does not have an accurate definition. For instance, in case of interaction of two particles the state of each of them changes in accordance with the change of state of the other. Is it possible to claim that in this case one particle measured the state of the other? Or, for instance, in the new interpretation of the “Schrodinger’ cat paradox”, proposed in [3], one of the observers sits in the same box as the cat. Has the measurement taken place if the inside observer already sees the new state of the cat and the outside observer still doesn’t see it? The discussion of this and other methodical issues is beyond the scope of this paper. Therefore, for the purpose of avoiding such confusions, we will divide the economic systems into macro- and microscopic. The interaction of elementary economic particle with the first type of systems will be referred to as the measurement and interaction with the second type - as the entangling of states, as it is established in modern quantum informatics. The economic essence of entangling will be discussed below. We will define the macroscopic economic system as a complex system, in which the changing of state as a result of economic measurements (offer of transactions) can be neglected. Let us first note that in the real economy most systems are mesoscopic. It means that on the one side, they are sufficiently complex to be considered as elementary objects, and on the other side they are not sufficiently large to make it possible to neglect quantum effects in the process of observation of their state. We will discuss both idealized macroscopic economic systems (large companies, whose economic state remains practically unchanged as a result of transaction with one of the customers), and elementary economic objects (subject of economic activity, for whom the subject of transaction is all the property at his disposal). Let us start with a more detailed analysis of measurements of the elementary economic particle using the macroscopic economic measure. The simplest example of such measurement is an offer to a proprietor to buy all his indivisible property at a certain price. As the notion of money is so far absent in our model, we will treat the purchase as an exchange for a certain quantity of units of product with other consumer properties. For instance, the employer offers the employee to purchase his working day for a certain quantity of grain. The further destiny of the employee depends on his decision to accept or to refuse the offer. He either becomes a participant of a certain technology (employs for the job) or becomes an independent economic particle. But are the consumer properties of his work force (considered as an elementary economic object) retained after such refusal? Before answering this question, let us try to find an analog of such kind of elementary measurement in physics. In our opinion, the most successful illustration of this kind is the "screen experiment", widely used by Richard Feynman for the substantiation of his quantummechanical concept [4]. In our case we can consider that the equivalent of the transaction offered by the employer (payment for one working day in our example) is a certain semi-screen (Fig.1a) limiting from below the movement of a free particle. The vertical coordinate in the classical sense means the cost of one working day of a certain employee. If the employee accepts the transaction, the corresponding economic “particle” will be absorbed by the screen. In this case, its further destiny will depend on the properties of the screen and will not a subject of our current discussion. If the employee considers his cost higher, he will refuse the transaction and will continue his “flight”. How will his state change in this case? By obtaining the answer to this question we will practically describe the elementary act of economic dynamics in terms of the theory of measurements. For this purpose, we should keep in mind that the new state of an elementary economic particle is determined specifically by the possibility of participation of this employee in other economic events (transactions). It is practically obvious that, for instance, the employee who refused to exchange his working days for 5 measures of grain, will refuse to exchange it for 4 measures as well (the edge of the next “lower semi-screen” is lower than the previous one). But this obviousness decreases as the distance between the screens (time, during which the state of employee can change) is increasing. The answer to this question depends on many factors in both classical and quantum models, which cannot be completely taken into account. That is why, in the same manner as in physics, we can expect to predict the behavior not of an arbitrary multitude of employees, but only of the economic objects prepared in the same specific way. The economic essence of such “preparation” procedure will be discussed further. In this paper we have used several times the term "quantum" for the description of properties of economic system. Now we can give a more precise definition of this term. It is often assumed in the process of discussing quantum properties that they are required for the description of dynamics of systems, which change their state as a result of measurement. However, it is also valid for a number of classical systems. Therefore we will refer 3 as quantum to those economic systems, which change their state not only as a result of consent for a transaction (which is obvious), but also in case of refusal, thus accentuating the principal role of the information component of the description of state. Such properties can appear in economic systems only because the consciousness of the proprietor of certain products is an integral part of the system and to a significant degree determines its properties. different products not according to their physical properties (quantity of proteins, fats, carbohydrates contained), but only according to the results of their economic measurements (which of course depend on their physical properties too). In the classical model the measurements do not change the state of the observed object and their results do not depend on the order of measurement performance. Assuming that the measurements are of quantum nature, the result of the first of the measurements changes the S S S Si Si Sk Sk t t а) The employer offers the price Sk and «passes» for further measurements (offers) those applicants, who refused the offer. The lower semi-screen is the employer’s obligation to provide work for the price Sk б) The employer offers the price Si and «passes» for further measurements (offers) those applicants, who agreed for the offer. The upper semi-screen is the employee’s consent to for the price Si t в) The slit in the screen corresponds to the situation of the conflict of interests. The employer offers work for the price Sk, and the employee agrees to work for the price Si. In case of refusing both offers the "particles” equivalent to the employees pass through the slit. Fig.1. Slit analogs for the elementary economic measurements. The employer corresponds to the macroscopic classical object (semi-screen). The applicant for the vacancy corresponds to the elementary economic “particle”, which either passes though the screen, or fails to pass. Thus, by answering the question: “Where are the quantum properties of economic systems, which are being so much talked about?” we can state that they are contained in the consciousness of a proprietor who makes decisions in elementary economic events, thus determining the dynamics of the system. Let us note that some authors in physics are also inclined to attribute the quantum properties of the matter to the processes occurring primarily in the consciousness of observer. Let us notice that the measurement procedure defined this way depends both on the product (grain in our example) of exchange, and on the conditions of the transaction, which can vary greatly. In the economic measurements they can be constructed arbitrarily be means of the corresponding rules of exchange. That is why a great number (even infinitely many) various economic measurements can exist. And if a development of a specific theory for each of such measurements was required, such theories would be no better than the phenomenological models used today. At the same time, we realize that the results of different economic measurements can be interconnected. For instance, the employee who refused an offer for 4 measures of grain is likely to refuse an offer for a similar quantity of other food containing the same amount of proteins, fats, carbohydrates and calories. In other words, the result of measurement “A” to a greater or lesser degree can determine the result of another measurement "B". The principal feature of our approach is that we compare state of the observed economic object (employee) and effects the result of the second measurement. Operators corresponding to such measurements do not commute. In physics the quantum nature of measurements is normally considered an integral fundamental property of the nature of matter. But in the economic systems we have linked them to the special features of perception and the phenomenon of choice. Therefore, in this case it is easier for us to find clear and usual illustrations of quantum effects. Let us suppose, for instance, that in the initial (prepared) state the employee estimated his daily work for 6 measures of grain. If he is offered a price of 4 measures in the first measurement, he will probably refuse. But he can agree as well. Everything depends on the degree of his confidence of receiving a better offer in the future. In any case, if he will be offered 5 measures of grain after that, he will accept this offer with a higher degree of probability compared to the situation if there was no first measurement. It is because the first offer decreases his confidence of the price of his labor. In quantum mechanics a similar phenomenon causes the quantum Zeno effect, the essence of which can be briefly described as the possibility of increasing the probability of a positive answer to the “question” by a sequence of “leading questions”, changing the state of the quantum system. However, even the employee refuses both offers (passes both semi-screens) his state will depend on the sequence of the previously mentioned 4 offers. Let us note that in both measurements the transactions are not performed, and the employee’s state changes only as a result of the received information about the possible offers. Therefore, the quantum effects (connected to the non-commuting operators of measurements) primarily relate to the procedure of processing of the received information and to the solutions made as a result of this processing. For comparison, let us note that in the classical model all employees who had estimated their labor for 6 measures of grain will refuse both the first and the second offer with a guarantee. From the physical point of view a human brain is a macroscopic classical object (though other hypotheses exist [5]). Therefore in principle any “Laplace’s demon” with unlimited computing and time resources could model the procedure of human decision making, and by calculating all of its “hidden parameters”, could predict the result of any economic measurement. Therefore, we state only the fact that in the process of describing the selection procedure as an indivisible elementary event the use of quantum-mechanical formalism is inevitably required. A rather rigorous mathematical argument of such necessity is given in the series of articles on the theory of quantum games [6,7], and an illustration (on the example of a “sea battle” game) is given in our paper [8]. So far, we have been discussing only the transactions between an elementary economic object and a macroscopic economic object (acting as a screen). However, most transactions in the real economy are performed between specific proprietors, none of which can be considered a macroscopic economic object. Such transactions (or refusals of such transactions) result in changing of state of both participants. The state of the first participant (offering exchange) is changed because his price turned out to be unacceptable, and the state of the second participant is changed because he was offered an unacceptable price (inadequate to his expectations). In case if the offer would have been made by a macroscopic economic object (lower semi-screen with unknown position of the upper edge), then the object who had refused the transaction would have received exact information on the fact, that the cost of his property is not lower than the offered price. But if such transaction is offered by an individual vendor, it only means that he personally agrees to perform the offered exchange. Therefore, the result of such transaction (or refusal of it) becomes defined for one of the participants only after the economic state of the second participant will be measured by the macroscopic measurer. We can still consider the transaction a measurement in this case, but for the purpose of avoiding confusions, we will use the term “entangled states” as it is established in modern quantum informatics. 3. Algebra of economic measurements For the construction of the mathematical apparatus of the theory of economic measurements we will use the methodology developed by J. Schwinger in the process of analysis of selective and non-selective measurements in physics. In his fundamental work [9] he has shown how to practically completely construct the whole quantum theory using only the general natural representations of measurements. This work is also attractive as the dynamics of the studied system is based only on the analysis of the properties of its changes, and is not based on the results of experiments like in other alternative interpretations. Therefore, our development will be also based from the very start only on the real values observed in economics (accept of refusal of the offered transaction by the subjects of economic relations), unlike the phenomenological econophysical models. We will develop the economic theory from the positions of positivism, considering the non-observable parameters only as patterns for the description of the real observed values. In this chapter we deliberately retain the terminology and designations proposed by Schwinger, but where required we will provide the economic interpretation of the symbols used in accordance with the aforesaid definitions. Though the rigorous mathematical construction used in [9] did not require the author to address to the properties of specific physical systems, we will propose physical analogs of the discussed economic illustration where it is considered appropriate. ( ) The symbol of elementary measurement (according to J. Schwinger) corresponds to the terms and conditions of the transaction, in which the employer (macroscopic economic system) offers a payment in the ), and the applicant for the amount of ( ). It vacancy agrees for the payment ( corresponds to the slit in the screen with the width δ. We introduce the operation of addition of symbols of economic measurements in such a way that the measurement ( ) ( ) ( ) (1) «passes» only those proprietors, who assume that the consumer values of their property correspond to a wider ). According to the results of this interval ( measurement it is impossible to determine to which of the two intervals they correspond. But as each of the measurements and is set by a pair of obligations (those of the employee and the employer), their sum must be formed by a package of certain obligations. Now we will find out how these new obligations are connected with the initial obligations in case of addition of measurements. As each of the two obligations of the employer forms a certain lower semiscreen in our imagination, and the subject of addition are the slits, not the screen walls, then the superposition of the upper open semi-axes will result in the situation when only the lower of the two semi-screens will remain. The same rule applies to the employee's obligations, but in this case the higher of the two prices corresponding to his obligations will remain. The situation of two slits located close to each other is illustrated in Fig.2. Even from this simple illustration follows the conclusion important for our further analysis – the number of employees “passing” through the sum of two slits cannot be calculated as a classical sum of employees “passing” through each of the slits separately. The point 5 is that in the classical case the employee’s opinion on the “adequate” payment of his labor does not depend on the specific nature of the offers he receives. But in the general case the situation is different. Addressing to the physical analog, we can see that the particle passing over the edge of the semi-screen (a) may not pass over it if an edge of another semi-screen (a+δ) appears nearby. This effect is connected with the quantum properties of the particle and it is the stronger the narrower the slit between the semi-screens is. We can also state that the quantum properties become more significant compared to the classical properties when the width of the slit becomes equal to the de Broglies wavelength of the particle. On the basis of this analogy we can bind the de Broglie wavelength of the economic particle to the distance between the edges of the slit, which results in the violation of the classical law of addition of probabilities, or with the distance, at which the result of one measurement starts to effect the other. Applicant Applicant Applicant agrees to pay (a + δ) agrees to pay (a) agrees to pay (a + δ) зарплату measurements the operation of addition is commutative and associative, while the operation of multiplication is associative. ( ) ( ) Let us also note that ( ). It means that a repeated offer of transaction with the same conditions will give the same result. Actually, this condition defines the completion of the measurement procedure as a performed choice and a corresponding change of state associated with this choice. Besides, for we can write down for slit measurements: ( ) ( ) = The employer The employer The employer agrees to pay (a) agrees to pay (a- δ) agrees to pay (a - δ) Fig.2. Addition of symbols of measurements results in the formation of a new package of obligations. Let us note that unlike physics, the spectrum of values of wavelengths of elementary economic objects is continuous. It complicates the interpretation of various ensemble experiments. However, we can speak of specially prepared particles, as it is established in physics. Then we can consider the slit experiment (with variable slit width) as a method of measurement of the effective wavelength. Let us introduce the operation of multiplication of the symbols of economic measurements as their sequential execution. It can be easily checked that for the above-introduced symbols of elementary economic ) ( ), (2) as at the result of one of the two semi-screen transactions of the first measurement contradicts to the transaction of the second measurement. 3.1. Compatible properties. Determination of economic state All measurements defined above as ( ), are homogeneous. They differ from each other only in the quantity of a certain economic value ( ), which is offered for exchange in the transaction. Along with this, we can also analyze other transactions in which the economic values ( ) are the subject of exchange. We will call the two economic measurements compatible, if the result of one of them does not depend on the result of the other. In this case, their order is negligible and thus we can write down the following: ( ) + ( ( ) ( ) ( ) ( ) (3) We will determine the complete set of economically compatible values as the maximum set of values, in which each pair is compatible. The economic state of the system is primarily determined by its consumer properties. And these properties appear (can be measured) as a result of various elementary economic events – transactions. Therefore the compatible consumer properties are those properties, which are not interconnected in any way at all. For instance, in case of using diamonds for strengthening the surface of cutting tools their transparency does not influence their price in any way. At the same time in case of using them for the production of optical elements their hardness is practically inessential. But such a quality (consumer value) of diamonds as the crystal size effects the price per carat both in the first and in the second case. Let us consider (very conventionally) that the diamond crystal size determines their consumer value in case of using them in jewelry. Then we can consider that the measurements of value of diamond carat in case of their “instrumental” and “optical” use are compatible, and the measurement in case of their “jewelry” use is not compatible either with the first or with the second measurement. Therefore, by finding out the price per diamond carat in instrumental industry (or receiving an offer of transaction) a customer can change his opinion on their "jewelry" value, but will not receive any information on their “optical" value. Let us emphasize 6 that the term value refers, as previously, not so much to the physical properties of the diamonds, as to their consumer value, measured as a possibility of exchanging them for a certain product in a certain transaction. The received information cannot change their physical properties, but can change the state of consciousness of their owner and his estimate of their cost. In physical models the equivalent of the compatible properties of quantum particles are the orthogonal vectors in a certain domain of state. In our next publication we will analyze the issue of the geometry of economic states in detail, and so far we will limit ourselves to the statement that both compatible and incompatible economic measurements exist. After determining the complete set of compatible economic parameters it is natural to introduce the notion of complete economic measurement. In our interpretation it is a set of transactions, the results of which determine the economic state of the system to the maximally complete degree. It means that no other transaction exists, the results of which do not depend on this state. At this point we consider appropriate to quote a number of considerations of common nature, clarifying in a similar manner the essence of compatible and incompatible measurements both in economics and in physics. It follows from their determination that the result of any measurement, which is not included in the complete set, depends on the system state, which is determined by the results of the complete set of measurements. However, we state that an even stronger statement is valid: the result of measurement not included in the complete set is completely determined by the results of the complete set of measurements. The term completeness refers to the absence of any regularities not following from the results of the complete set of measurements. Let us suppose that this statement is wrong. Then we can construct a complex measurement consisting of multiple iteration of the same testing, calculation of the statistical parameter characterizing the new regularity (not connected in any way to other results of the complete set of measurements) and forgetfulness (circulation) of the remaining information received in the process of testing. Such a composite measurement will be compatible with the rest of the measurements of the complete set. By adding it to the complete set we can ensure the validity of the stronger statement for all the remaining measurements. 3.2. Economic measurements changing the system states Both in physics and in economics, it proves insufficient to use only the selective measurements of slit or semi-screen type for the description of the system dynamics. In the process of such economic measurements the only subject of changing is either the proprietary right for a certain product or the proprietor’s opinion on its value. At the same time, the actual consumer properties change only as a result of utilization of these products. For commonality, we will refer to all such processes as the technologies, or measurements changing the state of the observed system (following the Schrödinger’s terminology). Our aim is to show that these two types of measurements are sufficient for the description of the dynamic events in economic systems by the analogy with physics. Let us note that in the “state-changing measurement” no selection of incoming elementary particles occurs. They all have different input and output states. Thus, the division of measurements into selective and statechanging allows representing all the observed dynamics as a structure consisting of such measurements. A question arises in this connection – to what extent this approximation is valid. In physics the approach based on the theory of continuous measurements is being increasingly used recently. In these measurements the processes of information reception, selection and changing of states occur continuously in time and parallel to each other. In our opinion, economic systems correspond to discrete description to a greater degree compared to physical systems. It is due to the fact that the exchange procedure is always documented by the transaction, while a continuously concluded transaction is nonsense. Nevertheless, in case if such measurements are performed sufficiently often, we can also replace their aggregate set by a single continuous measurement. This approximation has allowed us obtaining the generalization of the Black-Scholes formula for this specific case [10]. Measurements changing the system state are an integral part of any economic process. The exchange procedures (selective measurements) lose their sense if the resources received as a result of such exchanges will not be used for changing of state of their proprietor. In this context even an eaten hamburger is a technology changing the state of an elementary economic object (subject who ate this hamburger and who was adopting certain economic decisions). Formally writing down the selective measurements ( ) as the measurement ( ), which changes the state for an identical, we can restrict ourselves to using only the second type of measurements for the description of the dynamics of economic systems. However, it can result in certain difficulties of logical nature. The point is that we associate with the selective measurement of the first type ( ) only one transaction, in which the subject of economic measurement either accepts or refuses it. At the same ( ), time in the measurements of the type changing the state, the objects in state (c’) are selected at the input, while at the output they turn out to be in state (b’). In order to check it we can, for instance, prepare a set of objects in state (c’) and make sure they all appear at the output. We can also pass the objects coming from the device through the slit measurement M(b’) and make sure they all pass through the slit in the screen. Therefore, the ( ) ( ) means that the slit equality ( ) is a particular case of the measurement technology, in which the state of object is not changed. In the process of discussing economic measurements we will associate the measurements "at the input" and “at the output” of the measuring device with the transactions of two different types. The first type ("at the input") means that the proprietor receives advance payment, i.e. 7 before his state is changed. The second type ("at the output") assumes that the employee receives payment (for the results of his labor or other types of his property) upon completion of works. It is obvious that the first transaction characterizes his state before his participation in the technological process, and the second transaction after it. In the general case, the results of these two measurements do not match. Correspondingly, the ( ) selective measurement selects the employees, whose state is characterized by the economic slit (c’) in case of advance payment for their work, or by slit (b’) in case of payment upon completion of work. 3.3. Generalized form of notation elementary economic measurements of Thus, any indivisible offer of transaction is an elementary economic measurement. At the same time each such offer is an obligation to perform certain terms and conditions of the transaction under conditions of the partner’s consent to perform his part of obligations. However, most transactions are performed as a result of bargaining - mutual offers. Besides, the subject of agreement can be both advance payment and payment upon completion of works. In this connection we will introduce a generalized formula of measurement notation, in which all 4 offers are present. And all the rest of the transaction forms will be considered as its particular cases. For the purpose of convenience we will use the symbolism taken from the quantum-mechanical formalism, denominating such measurement as | ⟩⟨ | or, in a simplified form - | ⟩⟨ |. Such package of offers includes a pair of offers (obligations) from one participant (A – Alice) and a pair from the other (B - Bob), corresponding to the cost of payment for work performed (in our case, payment of the employee Bob paid by the employer Alice). Let us note that such form of notation is symmetrical both relative to the participants of the transaction and to its division for “input” and “output”. In turn, Bob’s work paid in advance can be considered as a payment for services performed by Alice paid upon their completion. In this form of notation the notions of "upper" and “lower” are also invariant for the semi-screens corresponding to each of the offers. For instance, obligation В1 undertaken by Bob represents an upper semi-screen for him (he undertakes to perform the work if he is paid not less than В1). If the transaction was not performed, it means Alice has rejected this offer. Thus, it acts as a semi-screen for her. By making a pair of offers (for input and output), each of the participants of the transaction actually informs his or her partner on his agreement to perform them. Therefore, these offers are also the result of measurement. The complete result of the generalized economic measurement is thus determined by the whole aggregate of the offers made and by the consent or refusal to perform them by the partners. As we have noted earlier, in the general case such measurement can be of local (only for two partners) nature. We will refer to it as the entangling of their states. In order to make sure that the information received as a result of measurement is generally accessible, one or both partners must be macroscopic. For this purpose, the measurement of their state as a result of performance or rejection of the transaction must be negligible. In the aforesaid slit experiments such “macroscopic” partner in the transaction acts as a screen, the state of which does not change regardless of whether the elementary economic object passed through the slit or didn’t. Moreover, in this case both semi-screens forming the slit are macroscopic objects. In the economic interpretation it means that both offers (A and B) come from the same macroscopic partner – the employer. At the same time the second participant of the transaction, whose state is being measured, refuses one of the offers and accepts the other one while “passing through the slit”. In the present paper we are further going to discuss only this type of measurements. Let us note that in the framework of the generalized form of notation the differences between the technologies and the selective measurements (transactions) become inessential. Both in the first and in the second case the consumer properties of the economic objects are changed. And the question of whether it is connected with the material processes of processing of resources, or with the change of psychological estimate of their values is not so important. 3.4. Functions of transformation of economic measurements Following the logics set forth in paper [9], we can ( ) and consider the sequence of the technology the selective measurement of the technology ( ) as a ( ) certain technology ( ) ( ) ( ) ( ), which selects the incoming particles in condition and transforms them into the condition . At the same time, on the stage of selective measurement (selection) of particles with the property through the “economic price slit” only part of the particles pass through the slit. Therefore, we can conditionally write down ( ) ( ) ⟨ | ⟩ ( ), (4) where ⟨ | ⟩ is a certain factor why so far undetermined meaning. In the example discussed above it represents, for instance, those employees, who consider the cost of their working day equal to measures of grain, but who can agree for a payment in the amount of measures of meat as well. At the same time in the first case they ), but agree for ( refuse the offer ( ). And in the second case they refuse the offer ( ), but accept ( ). Let us compare these employees with those, who were initially considering the cost of their working day (at the output) equal to measures of vine, for instance. The aggregate measurement used for their selection can be written down as 8 ( ) ( ) ⟨ | ⟩ ( ). (5) At the same time, it is possible that we can have the same number of employees in the same state at the input of both measurements and the same number of employees, who had agreed that the cost of their working day is at the output. But will the properties of these employees (relative to the subsequent measurements) be the same? After all, at the intermediate stage of selection the first agreed that the cost of their working days equals measures of grain, and the latter agreed that cost of their working days equals measures of vine. And if the answer is negative, then how will this information (about their intermediate choice) be reflected in the notation of the factor? Without answers to these questions the aforesaid equality is no more than a different form of notation, where the factor ⟨ | ⟩ is just a symbol denoting the selection of objects being in the state , which have subsequently passed through the slit M(a'). Making the formal calculation, we will take into account that ∑ ( ) . This equality only means that the economic object of measurement will surely agree for the transaction for one of the possible prices. Then we can write down that ( ) ∑ ⟨ | ⟩⟨ | ⟩ ( ) (6) The economic meaning of the equality is that any ) can be represented as the sum (by technology ( not as a mixture) of technologies ( ) by going over various pairs ( ). By summarizing in (6) all the possible values of ( ) we are actually operating with packages of obligations corresponding to each of them. The sum of symbols of measurements, as above, only means the formation of a new package of offers from the summands according to specific rules. The term “sum of technologies” cannot be interpreted as a mixture of products of these technologies or as their simultaneous application to the same raw material (such explanation can prove to be completely impossible). The equality only denotes the rule, according to which we can calculate how the consumer properties of the object are changed as a result of measurement , knowing how they are changed as a result of measurements M2 and M3. At the same time, let us note once again that the term “consumer properties” refers only to the measurable parameters in the fundamental economic measurements (possibility of consent or refusal from a certain transaction). Further, the same as in Schwinger’s work, the fundamental property of the composition of the transformation function can be obtained: ∑ ⟨ | ⟩⟨ | ⟩ ⟨ | ⟩ (7) Summarizing of various values of formally means that in the interval between the selection of employees for and we are offering them to make a deal for the sale of their labor at any of the possible prices , which they are not even obliged to announce. Actually, we are passing through only the employees who agree that their labor has a certain cost in the units of the complete set as well. It is obvious that all employees will agree with this, and this consent will not change state and will not add any information about them. The mathematical essence of the fundamental quality is that if , or are the complete of compatible variables, then the laws of transformation of into and into are sufficient for calculating the laws of transformation of into . The formal analogy of this property with the laws of transformation between various reference systems in the classical mechanics can be noted. Actually, the results of the complete set of measurements represent the projections of the economic state of the set of objects on the corresponding reference system, and the set of symbols ⟨ | ⟩ represents the coupling coefficients of the descriptions of the same economic state in different reference systems. It is worth making a remark on the relative completeness of the set of consumer properties described as , or . It is determined only for the subset of consumer properties appearing in the discussed economic events (employment of workers). In case of taking account of a wider spectrum of properties connected with other transactions, these sets can turn out to be incomplete. At this point, the analogy with the measurements of electron spin projection in the experiments using the Stern-Gerlach device is appropriate. In case of measuring this projection in the plane perpendicular to the direction of movement of the electron, the complete set of selective measurements can be formed by any two perpendicular directions in this plane. At the same time, this set is incomplete relative to the measurements of the spin projection in all the directions of a three-dimensional space. 4. Proceeding from the measurements economic models to the theory consciousness. in of In this paper, we have been so far discussing only the economic models and the possibility of application of the theory of selective measurements to them. However, the specifics of economic relations has been formalized by us in a rather general sense, as a change of consumer properties of economic elementary particles both as a result of transaction (or refusal of it) and in the process of a certain technological changing. It is easy to note that the human behavior in the general case can also be described using these terms. We can consider a subject’s consciousness as an elementary particle of consciousness. Then the selective measurement of state of such particle is a result of selection of a specific type of behavior under the specific circumstances. The set of these circumstances forms the terms and conditions of the transaction (with the corresponding “payments” depending on the adopted decision). If the subject’s choice is limited to only one of the two alternatives – consent for a certain action (1) or 9 refusal of it (0), then such measurement can be considered elementary. By analogy with economics, among the infinite set of possible actions both compatible (decision on one of them is not connected in any way with the decision on the other action), and incompatible actions exist. The latter are immeasurably more numerous, but the circumstances determining them (terms and conditions of the transaction) can be expressed as a linear combination of compatible measurements of the complete set. Let us note that at this level of description, the same as in economics, the subject’s physical (or proprietary) capabilities to make a certain decision is an integral part of its state. In the framework of our theory of fundamental measurements, the subject’s reluctance or incapability of performing a certain action is not important. The only result of the measurement is its final decision, which actually governs its behavior. The result of application of the theory of generalized selective measurements is the prediction of the statistical regularities of the decisions made by the subject based on the previous measurements. The processes occurring in his or her organism or mind are beyond the scope of the present theory. Therefore, the “quantum” effects in human consciousness and behavior should be considered only in this meaning. We would like to stress that the “quantum nature of consciousness” in our context relates only to the semantics of its representation in the form of a sequence of elementary selective measurements. At the same time, we are considering only the completed processes of choice (transaction) and action (technology), without analyzing their possible mechanisms. In other words, we limit the set of measured parameters of state only to the obvious macroscopic events. The problems of quantum properties of consciousness analyzed by other authors relate rather to the perception of physical mechanisms of choice. The logic of our analysis does not change depending on whether they are quantum macroscopic events or classical events, as we are considering as the elements of consciousness the images and choices already formed by certain mechanisms, i.e. the classical results of brain activity. The necessity of applying the quantum-mechanical formalism only arises in case of an attempt to inscribe these results into the model of a certain enclosed system. At the same time, the successfully developing theory of macroscopic quantum games [7] is the instrument capable of vividly representing the quantum properties of consciousness in the framework of the theory of selective measurements. So far, we have been considering the elementary measurement as an interaction of a classical macroscopic screen (e.g. a semi-screen) with a quantum elementary particle. The function of such a screen can be performed by an employer, whose state practically does not change regardless of the consent or refusal of the transaction of one or even of a certain number of employees. In this case, we can only consider that this macroscopic object is measuring the state of the particle in classical sense. However, if an interaction of two proprietors occurs, and each of them can be considered as an elementary economic object, the interaction between them can be considered as a bargaining, in which their roles are equivalent. At the same time, the result of such measurement (whether the transaction has taken place or not) characterizes the state of the pair of proprietors instead of the states of each of them separately. In terms of the modern theory of quantum information, such states are considered entangled. And only after an additional economic measurement of one of the participants of the transaction we can specify the state of the other participant. Thus, for instance, if two subjects performed an exchange of a car for a house, we can only state on the basis of this fact that these two objects were of equal consumer value for them. However, in order to find out the consumer value for external observers we should perform an additional measurement of one of them. For instance, we should offer him a certain price for his house. Depending on his consent or refusal of such a transaction, we can specify the information on the “entangled” state of the other subject as well. The theory of quantum macroscopic games primarily deals with this type of entangled states. The connection of this theory with the possibilities of economic quantum modeling has been discussed by us in greater details in [8]. Let us note that the properties of compatibility of measurements for various subjects can be different as well. This does not result in contradictions in case of considering such subjects as “different particles”. Concerning the actual actions, they act as the technologies that change the consumer properties of elementary particles. By performing a certain action, the subject thus changes the circumstances and receives a possibility of participating in other transactions (or changes the probability of receiving a positive answer in certain elementary measurements). As a result, it turns out that the whole “line of behavior” of the subject can be described as a sequence of measurements and technologies (choices and actions). The task of dynamics in this case is obtaining of the equation (stochastic in the general case), which allows calculating the dynamics of measurement of the subject’s state at the specified initial state and external influence. An example of such equation has been obtained by us in the process of analysis of the sequence of choices of a set of traders at an exchange, considered as a result of continuous fuzzy measurement of their quantum state [8]. The obtained system of equations is the quantum-mechanical generalization of the Black-Scholes formula and can be used for decreasing of economic risk. Conclusion Hereby we have shown that the general theory of generalized selective measurements can be used as a basis for the construction of economic models. At the same time, the states of economic systems can be formally determined as a set of their consumer properties considered as a possibility of exchange (transaction) or participation in a technology. The specific nature of transaction consisting in special properties of consciousness of proprietors depending on the offers they receive does not allow considering such states as classical and requires using the quantum-mechanical formalism. 10 In our opinion, the further development of the theory required. All the necessary data can be and should be of economic measurements is seen in the construction of taken from the properties of the studied economic the space of states and research of its properties with systems and from the formalized rules of performing of account of symmetries specific for different types of the generalized economic measurements. transactions. Then the use of variational principles, such On the basis of the proposed approach we have as the principle of risk minimization, the principle of developed the illustrative model of the economic system absence of arbitration etc., will allow obtaining the corresponding to the double-slit experiment in physics. equation of dynamics in the space of economic states. Due to the large volume of material, the analysis of the The methods of such development of the theory are economic essence of this experiment is represented by us well-developed in physics and can be used as a basis for in the second part of this paper, finalized as a separate further calculations. In paper [9] it corresponds to the article. chapters “Geometry of states” and “Dynamical principle”. At the same time, the same as in paper [1], no involvement of physical analogs and principles is ___________________________________________________________ * Electronic address: smelnyk@yandex.ru [1] I. Tuluzov, S. Melnyk. “Methodology for Economic Systems Modeling”, EJTP 7, No. 24 (2010) pp. 57-79 , [2] S.I. Melnyk, I.G. Tuluzov, A.N. Omelyanchouk. “Quantum Economics – Mysticism or Reality”, Physics of Mind and Life, Cosmology and Astrophysics. – 2006. – № 2. – Р. 48-57. [3] Roger Penrose. The Emperor's New Mind: Concerning Computers, Minds, and the Laws of Physics. New York: Oxford University Press, 1989. [4] R.P.Feynman, A.R.Hibbs. Quantum mechanics and path integrals, NY 1965 [5] Hameroff, S.R., and Penrose, R., (1996a) Orchestrated reduction of quantum coherence in brain microtubules: A model for consciousness. In: Toward a Science of Consciousness - The First Tucson Discussions and Debates, S.R. Hameroff, A. Kaszniak and A.C. Scott (eds.), MIT Press, Cambridge, MA. pp. 507-540 [6] A.A.Grib, A.Yu.Khrennikov, K.Starkov, “Probability amplitude in quantum like games”, arXiv:guant-ph/0308074 (2003). [7] A.A.Grib, G.N.Parfionov, “Can the game be quantum?” Notes of Scient. Sem. of St.Petersburg's Branch of Steklov Mathematical Institute of the Russian Academy of Sciences, Vol. 291, 1-24 (2002). [8] S.Melnyk, I. Tuluzov, “The dynamics of stock exchange based on the formalism of weak continuous quantum measurement”, Journal of Physics: Conference Series 238 (2010) 012035 рр. 1-8. [9] J.Schwinger, Quantum kinematics and dynamics, Addison-Wesley Pub. Co. Advanced Book Program, 1991 - 374 pages. [10] S. I. Melnyk, and I. G. Tuluzov, “Quantum Analog of the Black- Scholes Formula(market of financial derivatives as a continuous weak measurement)”, EJTP 5, No. 18 (2008) 95–104. 11

288 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self Research Essay On the Role of Mirror Neurons in the Sense of Self Odeh Turjman* Abstract Although great progress has been made in the identification of the neural systems involved in the sense of self, very little is known about the mechanisms by which these systems give rise to this experience. This paper is an attempt to address this gap and proposes a model suggesting that the self-experience is sustained by two “mirror neuron systems” involved in the simulation of the self-face and the self-voice, both of which are implicated in self-recognition and self-concept. The proposed model is not intended to be exhaustive or complete but, rather, serves as a guiding framework that future research can test and expand upon. Keywords: Mirror neuron, sense of self, self-experience, self-consciousness. 1. Introduction Until recently, the phenomenon of self has been the subject of inquiry for philosophers and psychologists as well as spiritual traditions. However, with the increasing availability of functional brain imaging and other techniques, this phenomenon has become an important topic of investigation in neuroscience. In a study by Uddin et al. (2007), the authors pointed out that research findings suggest that there are two brain systems involved in the representation of self. The first is a “mirror neuron system” (MNS) that underlies the physical (or embodied) self, namely, its face and its voice. The second is a large-scale network of “cortical midline structures” (CMS) that “seem to represent a less bodily grounded self as shaped by its social relationships”. These findings are in line with the philosophical and psychological literature on the self, which generally draws a distinction between two distinct but inseparable aspects of this phenomenon: the I-self and the Me-self. As described by James (1890/1950), the I-self is the agent of experience (the thinker); the Me-self is the object of experience (the thoughts). These two aspects are also highlighted by Lewis (2011) who distinguishes between what he refers to as the “machinery of self” and the “the mental state of the idea of ‘me’” The same distinction is made by Gallagher & Zahavi (2015) but with different terminologies, namely, pre-reflective selfconsciousness and self-consciousness. As explained by the authors, “In the most basic sense of the term, self-consciousness is not something that comes about the moment one attentively inspects or reflectively introspects one’s experiences, …or refers to oneself with the use of the first-person pronoun, or constructs a self-narrative. Rather, these different kinds of selfconsciousness are to be distinguished from the pre-reflective self-consciousness which is present whenever I am living through or undergoing an experience...” The above-mentioned “mirror neuron system” was first discovered in the premotor cortex and inferior parietal lobule of macaque monkeys (di Pellegrino et al., 1992; Gallese et al., 1996), and * Correspondence: Odeh Turjman, Al-Mada for Arts-Based Community Development, Palestine. Email: oturjman@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 289 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self later in human pre-supplementary motor cortex and hippocampus (Mukamel et al., 2010). “Mirror neurons” are active during both the performance and observation of a given action, which has led to promoting them as “motor neurons” that allow direct action understanding (see Rizzolatti et al. 2001). However, more recent reviews, such as Oztop et al. (2013), highlight the fact that “In the majority of mirror neuron literature, functions associated with a mirror system in humans are attributed to ‘direct matching’ or ‘motor resonance’ and sometimes with ‘motor simulation’ as a mechanism to underlie action/intention understanding…and theory of mind…without either a precise definition of such a ‘mechanism’ nor a clear account of how it contributes to the observed function.” The review also pointed out that many of the functions attributed to the human “mirror neuron system” (such as imitation, action understanding, intention attribution and the evolution of language) are not observed in monkeys, suggesting “evolution within the mirror systems or within the wider networks of which they are part.” In support of this suggestion, Corballis (2012) pointed out that “Mirror neurons are now considered part of a more extensive mirror system, involving regions in the ventral prefrontal cortex, parietal cortex, and superior temporal sulcus…”, and that this mirror system overlaps extensively with the aforementioned network of “cortical midline structures”. Although great progress has been made with regard to identifying the neural systems implicated in the sense of self, there has so far been no breakthrough as to how these systems give rise to this phenomenon. Accordingly, this paper will propose a model that takes into consideration the recent findings in neuroscience, while providing at the same time a description of the mechanisms by which the aforementioned neural systems give rise to and sustain the sense of self. But it is important to note here that the proposed model does not view mirror neurons as motor neurons involved in direct action understanding (whether that action be visual or auditory), but rather as part of two “mirror neuron systems”: one involved in the simulation of the self-face and the other in the simulation of the self-voice. It is these two internal simulation mechanisms which perpetuate the uninterrupted sense of self-recognition, and without which it would impossible to experience the presence of a self, as will be elaborated in the next two parts of the paper. In a study suggesting the presence of two “mirror neuron systems”, Casile et al. (2011) stated that “possibly two different ‘mirror’ systems might underlie the development of action understanding and imitative abilities…More specifically, a possibly prewired system already present at birth but shaped by the social environment might underlie the early development of facial imitative abilities.” The role of the self-face and self-voice in self-recognition and self-concept is explored by Kaplan et al. (2008), who stated that “The Neuroimaging studies of self-recognition are also generally consistent with our data…Interestingly, they did not find a difference in activity in the IFG for viewing one’s own body. It may be that the body shape is not as prominent a cue for self concept as one’s face or voice.” What is referred to as IFG, and which stands for inferior frontal gyrus, is a brain region associated with “mirror neurons”, as indicated in this and other studies such as Kilner et al. (2009). Before proceeding to elaborate on how the sense of self arises from the above-mentioned mirroring processes, it is worth mentioning that the model proposed in this paper encompasses two self-experiences. The first experience is that of a thinking self, the characteristics of which are fivefold: “First of all continuity: a sense of unbroken thread running through the whole fabric of our experience with the accompanying feeling of past, present and future. Second is the idea ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 290 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self of unity or coherence…Third is the sense of embodiment or ownership. Fourth is a sense of agency… Fifth…the self, almost by its very nature, is capable of reflection – of being aware of itself.”(Ramachandran, 2004) As will be detailed in the first part of this paper, this selfexperience encompasses an I-self generated by the internal simulation of the self-voice, and a Me-self that arises from the integration of the internally spoken words with the multisensory memories associated with them. The second self-experience - mainly addressed in Eastern traditions (particularly Hinduism) and recently in New-Age spirituality (see for ex., Wilber, 1998; Tolle, 2005) – is that of a “seer” or “watcher”. This experience (which, as will be described later, is driven by the mirroring of the self-face) becomes more prominent when the thinking self gets disrupted, an experience referred to in spirituality as “No-Mind” and pursued through special meditation techniques. The spiritual literature on this self-experience is quite extensive. However, for the purpose of this paper, the discussion will only focus on the mirroring process underlying it. But it may be worth mentioning here that the so-called “seer”/”watcher” has been traditionally conceived of as being a Formless Self, which, as will be seen, is not the case. For lack of a specific term, the remainder of the paper will refer to this self-experience as Self-Awareness while the other self-experience (i.e. the thinking self) will be referred to with the term Self-Consciousness (as used in the above study by Gallagher & Zahavi). 2. Self-Consciousness: The Thinker According to Perrone-Bertolotti et al. (2014), “The little voice inside our head…plays a central role in human consciousness at the interplay of language and thought.” However, despite this centrality, the inner self-voice (also referred to as “inner speech”) has not received the attention it deserves. As expressed by Scott et al. (2013), “This stream of inner speech is a core aspect of our mental lives and is linked to a wide array of psychological functions. Despite this centrality, inner speech has received little scientific attention.” This is attributed partly to methodological problems involved in the study of this phenomenon, as highlighted by Alderson-Day and Fernyhough (2015), who also pointed out that “Despite a growing body of knowledge…approaches to the scientific study of inner speech have remained diffuse and largely unintegrated.” Accordingly, the discussion which follows will attempt to integrate the findings of different fields of neuroscience research. The aim is not to provide an exhaustive review of the literature, but rather to build up an overall picture of the mechanisms by which the inner selfvoice gives rise to and sustain the continuity of Self-Consciousness. Characteristics of the Inner Voice In a study by Corley et al. (2011), the authors maintained that “The three experiments reported in the present paper suggest that, far from being underspecified, our ‘inner voice’ sounds much like our overt speech, and is produced in much the same way, whether overtly articulated or not.” However, most research work in this area overlooks an important aspect of the inner voice, namely, its invariant identity. It is this characteristic which sustains the sense of self-recognition, and without which it would be impossible for one to perceive the internally spoken words as ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 291 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self being one’s own, as evident from research on auditory voice hallucinations (AVH). An example is the study by Andreason & Pierson (2008), who suggested that AVH may result from a misidentification of the inner self-voice. The integrated processing of one’s “inner speech” with the self-voice identity seems to mirror the way the brain processes the others’ speech. In a study entitled “Neural correlates of adaptation to voice identity”, Schweinberger et al. (2011) stated that “Apart from speech content, the human voice also carries paralinguistic information about speaker identity.” The authors added that “Our results suggest that voice identity is contrastively processed by specialized neurons in auditory cortex within ∼250 ms after stimulus onset, with identity processing becoming less dependent on speech content after ∼300 ms.” The research on the inner voice shows that inner signing in deaf people activates identical regions to inner speech in hearing individuals (Atkinson, 2006). According to this study, which was conducted to investigate the perceptual characteristics of voice-hallucinations in the deaf, the author found that deaf subjects “…were usually able to relay the message received, identify ‘voice’ ownership, and attach affective connotations.” However, the author also noted that “There is greater uncertainty about the exact nature of the ‘voices’ reported by prelingually deaf people”, and that “Research has been sparse, and to date little headway has been made in determining subjective experiences of how deaf people experience ‘voices’ in terms of precise perceptual characteristics.” “Inner Speech” & “Mind Wandering” Generally, “verbal mind-wandering” refers to the self-generated thought which consumes a substantial percent of our waking hours. However, and as explained by Fox et al. (2015), the term mind-wandering “should in no way suggest that spontaneous forms of thought are random or meaningless...In fact, first-person content reports indicate that, however inexplicable its origin may seem, spontaneous thought is strongly related to one’s goals, concerns, and experiences in everyday life…” The process of “verbal mind wandering” is associated, as highlighted by Corballis (2012), with activation of both the “mirror neuron system” (MNS) and the aforementioned network of “cortical midline structures” (CMS), commonly referred to as the “default mode network” (DMN). According to several studies, the DMN is implicated in social cognition, such as Theory of Mind (i.e., the ability to attribute mental states to oneself and to others), as well as mental time-travel (which refers to the ability to mentally project oneself backward in time to re-live past experiences, or forward to pre-live possible future events); see, for example, Spreng & Grady (2010); Buckner & Carroll (2007). The DMN was originally considered as a “task-negative” network because it is mainly activated when a person is not engaged in a specific task (often called resting-state activity). However, more recent studies indicate that: First, “the DMN may not only support a ‘default’ mode but may play a greater role in both internal and external tasks through flexible coupling with taskrelevant brain regions.” (Elton & Gao, 2015). Secondly, “verbal mind wandering”, and contrary to what is commonly believed, does not occur in the resting-state only, but also, intermittently, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 292 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self during periods of sustained attention (see Perrone-Bertolotti et al., 2014). Taken together, this may explain why Self-Consciousness is experienced as a “stream of thought”, as described by William James, rather than a succession of “ideas”. The nature of the interaction between MNS and CMS and its role in the sense of self is highlighted by Uddin et al. (2007) who maintained that “We review evidence that suggests that … MNS is involved in understanding the multimodal embodied self (e.g. its face and its voice), whereas CMS seem to represent a less bodily grounded self as shaped by its social relationships. Interactions between these two systems are likely to be crucial to social functioning and might be compromised in conditions such as autism, where self-awareness and social cognition are impaired.” It is worth mentioning here that the impairment of social cognition in autistic children is attributed to multisensory integration deficits (Curti et al., 2015) which, in turn, result from an immature DMN (Martinez-Sanchis, 2014). According to the latter study, the impairment of cross-modal integration results “in a collection of disconnected fragments instead of a coherent global perception”. The next two sections will discuss the role and function of the self-voice mirroring process (referred to hereafter as the Self-Voice Mirror) and how it creates the sense of SelfConsciousness. The term “Self-Voice Mirror” is used here to encompass two integrated systems. The first is a core mirror system involved in the simulation of the inner self-voice. The second is an extended multisensory system comprised of the “cortical midline structures” referred to as the “Default Mode Network” (DMN). The Self-Voice Mirror In a study indicating the presence of a “mirror neuron system” that resonates selectively in response to speech sounds (referred to as the “echo-mirror-neuron system”), Rizzolatti & Craighero (2004) maintained that “…neurons developed able to both generate the sound and discharge (resonate) in response to that sound (echo-neurons)”. According to the authors, “There are two possible accounts of the functional role of the echo-neuron system. A possibility is that this system mediates only the imitation of verbal sounds. Another possibility is that the echoneuron system mediates, in addition, speech perception…” In support of the second hypothesis, Iacoboni (2008) stated that “It is proposed that the perception of speech is enabled –at least in part – by a process that simulates speech production.” Before discussing the role of the Self-Voice Mirror, it must be emphasized that the inner selfvoice is not driven by a motor mirroring process, as commonly believed, but an auditory one. This is supported by Perrone-Bertolotti et al. (2014) who stated that “Some electromyography (EMG) and neuroimaging studies are coherent with the view that ‘inner speech is a kind of action’, involving motor commands. An alternative interpretation, in lines with mirror system…The motor activity observed during inner speech could simply be an epiphenomenon of a sensory (auditory) processing of the inner voice.” According to the model proposed in this paper, the Self-Voice Mirror plays two distinct but complementary roles: ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 293 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self 1) In the learning stage, this mirror facilitates the integrated processing of speech. So whereas the core mirror system allows the internal echoing of the words produced by others, the extended system integrates the sensory perceptions accompanying the learning event into a “multimodal representation”. This multisensory integrative process is described by Barsalou (2008) who stated that “As an experience occurs (e.g., easing into a chair), the brain captures states across the modalities and integrates them with a multimodal representation stored in memory (e.g., how a chair looks and feels, the action of sitting, introspections of comfort and relaxation).” He added that “Later, when knowledge is needed to represent a category (e.g., chair), multimodal representations captured during experiences with its instances are reactivated to simulate how the brain represented perception, action, and introspection associated with it.” It is this multisensory integrative process which provides the echoed words with meaning. This view is in line with recent research findings, such as the study by D’Angiulli et al. (2015), which found that “…for concrete and abstract words, meaning in young children depends on variably complex visualization processing in integrating visuo-auditory experiences and supramodal embodying representations. 2) In the post-learning stage, the Self-Voice Mirror begins to function the other way round (i.e. it turns to processing the sensory perceptions, including speech sounds, in association with their spoken word representations. In other words, the Self-Voice core mirror starts acting as a relay station that keeps on translating the non-conscious perceptions and irrespective of their modality (i.e. whether they are auditory, visual, somatic/tactile, etc.) in terms of the spoken words associated with them. This, in turn, activates the extended system which simulates the corresponding “multimodal representations”, allowing the recognition (or knowing) of what has been non-consciously perceived. The importance of this shift in the role of the Self-Voice Mirror in the post-learning stage is that, by enabling the simulation of the spoken word representations associated with what is being perceived, this mirror allows the retrieval of the corresponding multisensory past events, which in turn facilitates the integration of the current perceptions into the existing networks of memories. This is supported by Perrone-Bertolotti et al. (2014) who stated that “…inner speech may interact with working memory in order to enhance the encoding of new material…” It is this mechanism that allows the accumulation of knowledge, without which one would be unable to interact intelligently with the world. The next section will describe how the Self-Voice Mirror gives rise to and maintains the sense of Self-Consciousness. But before proceeding, it should be noted that, due to scarcity of research on the nature of the inner “voice” experienced by the deaf, the following discussion will be limited to describing how the Self-voice Mirror gives rise to Self-Consciousness in people using verbal communication, with the hope that future research will shed more light on how this mirror functions in deaf and deaf-blind individuals who communicate through visual and tactile (sign) languages. But it may be worth mentioning here that the cortical areas activated in deaf-blind subjects using tactile sign languages are consistent with characteristic cortical regions previously implicated with language, as highlighted by Obretenova et al. (2010). How the Sense of Self-Consciousness Gets Constructed As mentioned in the introduction, the phenomenon of Self-Consciousness encompasses two distinct but inseparable aspects: a pre-reflective self-consciousness or I-self (being the subject or knower) and a Me-self (being the object or the known). Based on the model presented in the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 294 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self previous section, the I-self is sustained by the continuity of the inner self-voice, whether this voice is overtly articulated or not. This is in line with the study by Morin (2011), who stated that “Loss of inner speech following brain damage produces self-awareness deficits.” Now, as previously described, the simulation of “inner speech” is followed by the simulation of the corresponding “multimodal representations”, which in turn allows the recognition (or knowing) of what is being perceived. It is this ongoing knowing experience - or what James (1890/1950) refers to as the “function of knowing” - that constitutes the so-called objective aspect of the self (or Me-self). Put differently, Self-Consciousness is driven by two successive, unrelated recognition experiences that get perceived as a unitary event. The first experience is that of selfrecognition, or I-self, generated by the uninterrupted recognition of one’s incessant inner voice (i.e., the recognition of one’s vocal identity). The second is that of a Me-self perpetuated by the continuous recognition (or knowing) of what is being perceived. The Thinker and the Thoughts When the internally spoken words are not accompanied by overt speech they become noticeable and experienced as silent words. Consequently, the “I” becomes perceived as being a silent speaker. It is silent speaker that we come to know and experience as the thinker. In other words, the thinker is not experienced through the internally spoken words themselves, but rather through the sense of “I” sustained by the auditory recognition of one’s incessant inner voice. However, since, as mentioned in the previous section, the I-self is not experienced on its own but in association with the Me-self, one comes to perceive those two distinct experiences as one unitary event. This, in turn, creates the feeling that the thinker is the author (or agent) of the internally spoken words and the multisensory perceptual states that they stimulate, which is in fact an illusion. But if this is the case, then who or what is actually running the thinking process? Thinking is in itself a misleading term. While it is often associated with the conscious processing of thoughts (or what is referred to as “cognition”), evidence from neuroscience research indicates that most cognitive processing occurs outside of conscious perception. An example is a study by Dehaene (2009) who maintained that “Given this wealth of evidence which indicates that subliminal processing can extend to a high cognitive level, one may reasonably ask if there are any limits to subliminal processing. Are there mental processes that can be executed only once conscious perception has occurred?” Thus, what is referred to as “cognition” is not the result of thinking, as often thought, but rather precedes it. What we call thinking, and contrary to how it is experienced, is a delayed knowing process arising from the simulation of the spoken word representations and the corresponding multisensory memories associated with what would have already been non-consciously processed and perceived. Nonetheless, since we have no direct access to the actual cognitive (i.e. thought-based) processing that occurs prior to the rise of Self-Consciousness, what happens is that the internally spoken words and the accompanying multisensory perceptions become mistaken for thoughts. In this context, Berlin (2011) stated that “Unconscious processes appear capable of doing many things previously thought to require deliberation, intention, and conscious awareness, such as processing complex information and emotions, goal pursuit, self-regulation, and cognitive control”. The author concluded saying: “This research reveals a new vision of the mind and questions traditional concepts of the self, control of action, and free will.” ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 295 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self The Body-Self Relationship In a study discussing the neural mechanisms of “body ownership”, Petkova (2011) maintained that “…conscious qualia of body ‘mineness’ further relies on the activity of an extended brain network that supports self-consciousness. In addition to the multisensory visuo-somatic areas, this network would also include the mirror neuron system…” As can be inferred from this study, the body experience is driven by the same multisensory integrative process that sustains SelfConsciousness. This, in turn, demands the repetitive simulation of the spoken word representations and, subsequently, the multisensory past events associated with whatever body part or parts one might be attending to at any moment. Accordingly, what we experience as an ever-present body is not actually a continuous entity, but is rather generated by variant states of body Self-Consciousness that are constructed by the Self-Voice Mirror on a moment-to-moment basis. Nevertheless, since those states arise in association with the continuous and invariant sense of “I” maintained by this mirror, they get falsely perceived as being a unitary and continuous experience. Taking the above into account and the fact that the “I” is not recognized for what it is, but rather gets identified with the accompanying Me-self, what happens then is that the body and the self become perceived as one cohesive and continuous entity. It is this illusory perception that gives rise to the sense of “body ownership” (i.e. the sense that the body belongs to me). The fact that “body ownership” is not as robust as it seems is confirmed by recent experiments in neuroscience where it has been possible through multisensory stimulation to induce the sense of ownership over artificial body parts, out-of-body experiences, and even the identification with another body. 3. Self-Awareness: The Watcher As mentioned in the introduction, mirror neurons are involved in the simulation of the self-face and the self-voice, both of which are implicated in self-recognition and self-concept (Uddin et al.; Kaplan et al.). This part will discuss the “mirror neuron system” underlying the processing of the self-face, and how it gives rise to the self-experience of a “watcher” (referred to in this paper as Self-Awareness). But before doing that, a brief description is given of an event that provided me with the opportunity to observe the way this facial mirror functions, especially that the relevant literature (ex., Del Giudice et al., 2009; Casile et al., 2011; Oztop et al. et al., 2013) does not offer much insight in this regard. This event started with a panic attack that ended, unexpectedly, with the cessation of the inner self-voice and, with it, what is experienced as thinking. I suddenly found myself in a state where I was still aware of myself, but without the usual sense of body, self, or past life. Although this only lasted for a short time, its impact was profound and irreversible. What used to be a continuous flow of Self-Consciousness has been since then continuously disrupted. Following the above-described event, I started noticing that whenever the flow of the inner selfvoice was disrupted, I would see an image of my face projected in front of me. After close observation, it became evident that what this image was actually doing is a moment-by-moment simulation of my facial gestures; as if I was looking in a mirror. It was this experience that piqued my interest to find out if this biological mirror is mentioned anywhere, which led, in turn, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 296 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self to the research resulting in this paper. The following discussion will begin with my observations of how the afore-described facial mirror functions (referred to hereafter as the Self-Face Mirror). This will be followed by a comparison of these observations with research findings, in an attempt to provide an explanation for this phenomenon. The Self-Face Mirror Despite the extensive experimental research pertaining to the study of self and consciousness, it has been difficult in many cases to verify the results that have been reached. This is because such verification depends largely on obtaining verbal reports from human subjects, which is not always possible. In an article entitled “Consciousness, accessibility, and the mesh between psychology and neuroscience”, Block (2007) draws on a specific type of brain injury which causes a syndrome known as “visuo-spatial extinction” and whereby “If the patient sees a single object on either side, the patient can identify it, but if there are objects on both sides, the patient can identify only the one on the right and claims not to see the one on the left.” However, Block gives an example of a patient with the aforementioned syndrome indentified as “G.K.” who “...when G.K. claims not to see a face on the left, his fusiform face area (on the right, fed strongly by the left side of space) lights up almost as much as when he reports seeing the face...” Block comments on this by saying “Should we conclude that G.K. has face experience that – because of lack of attention – he does not know about? Or that the fusiform face area is not the whole of the core neural basis for the experience, as of a face? ... How are we to answer these questions, given that all these possibilities predict the same thing: no face report?” Perhaps one of the most striking features of the Self-Face Mirror is its simple, but elusive, nature. So despite the crucial role that the projected self-face image plays in maintaining our sense of Self-Awareness, as will be explained later on, it goes mostly unnoticed. The reason for this is that this image has a rather transparent and, consequently, non-intrusive form that allows it to sustain a continuous presence without disrupting the flow of visual perception. But what is more elusive is the way that this transparent image is perceived. So although it is projected as a mirror-like reflection, it creates the feeling that one is looking through it and not at it. This feeling arises because the image’s position does not follow the direction of the head, but rather that of the eye gaze, as described next. What the Self-Face Mirror simply does is that it maintains the projection of the same self-face image, but with varying facial expressions that mirror the moment-to-moment expressions of the physical face, and with dynamic face positions that are simulated to match the eye gaze direction rather than the direction of the head. The self-face image described here is to be distinguished from the mental images that we often form of the self-face, such as when we try to visualize how our face looks like at a certain moment, or if we perceive it as beautiful, ugly, etc. It is, rather, an invariant representation of the self-face identity. Now, with regard to the mirroring of facial expression, what became apparent from observation is that the Self-Face Mirror has the amazing capability to perform an online simulation of the most subtle facial movements. This, in turn, creates a continuity of transient self-face expressions, most of which do not fall into the range of what is referred to as emotional expressions (such as fear, anger, surprise, etc.). Thus, what the Self-Face Mirror seems to be ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 297 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self concerned with is not the mirroring of the self-face’s emotions, but rather the moment-tomoment physical expressions intended to be overtly produced, regardless of their emotional or social valence. Those expressions may arise in response to internal bodily sensations, as well as external stimuli such as the exposure to bright light, noise, strong odors, and so on. In addition, the mirroring process is equally stimulated by the volitional contraction of facial muscles; as a matter of fact this is how it became possible for me to explore the way the Self-Face Mirror functions. As a final remark, it is worth noting that the simulated self-face gestures are not experienced as a sequence of static, distinct images, but as a continuous dynamic event. This issue will be addressed later in the next section. Non-Verbal Communication As can be deduced from the previous observations, the Self-Face Mirror is involved in processing three aspects of the self-face, namely, its identity, its expression, and the eye gaze direction. This seems to mirror the way in which the brain processes the others’ faces, as apparent from the research on face perception. An example is the study by Hoffman & Haxby (2000), who maintained that “Face perception requires representation of invariant aspects that underlie identity recognition as well as representation of changeable aspects, such as eye gaze and expression, that facilitate social communication.” According to Haxby et al. (2000), “…the representation of invariant aspects is mediated more by the face-responsive region in the fusiform gyrus, whereas the representation of changeable aspects is mediated more by the faceresponsive region in the superior temporal sulcus.” The role of facial expression and eye gaze in social communication is addressed by Engell & Haxby (2007) who maintained that “The perception of facial expression and gaze-direction are important aspects of non-verbal communication. Expressions communicate the internal emotional state of others while gaze-direction offers clues to their attentional focus and future intentions.” According to this study, a comparison of the responses within the right superior temporal sulcus revealed that gaze-direction and expression are represented by dissociable overlapping neural systems. It is important to recall here that, as mentioned in the introduction of this paper, the superior temporal sulcus is considered part of the “mirror neuron system” (Corballis, 2012). Based on the above findings, and taking into account that the mirroring of the self-face involves the processing of the same “invariant” and “changeable” aspects underlying the perception of another’s face, it can be assumed that the Self-Face Mirror serves as a simulation mechanism that provides the visual feedback necessary for imitating the perceived gestures of others. This is in line with Casile et al., who suggest that a separate mirror system might underlie the early development of facial imitative abilities. According to the authors, this facial mirror is possibly an innate system already present at birth but shaped by the social environment. This, in turn, may explain why congenitally blind children produce at a very early age the same facial expressions as sighted children. However, in comparison to sighted children, blind children have difficulty in either fine-tuning or masking their facial expressions as they grow older (due to lack of visual access to another’s facial expressions), as highlighted by several studies (ex. Wu et al., 2009). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 298 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self Now, as described in the previous section, the simulated self-face gestures are not experienced as a sequence of static images, but as a continuous dynamic event. This seems, again, to mirror the way in which the others’ faces are perceived, as can be inferred from the study by Schultz et al. (2012). In this study, entitled “What the Human Brain Likes About Facial Motion”, the authors say that “Facial motion carries essential information about other people’s emotions and intentions…In addition, facial motion can facilitate the encoding and recognition of facial identity.” The study confirmed a previously suggested two-pathway model of biological processing: “a form pathway appears to analyze stimuli as discrete event snapshots, whereas a motion pathway analyzes information based on optic-flow information.” According to the authors, the results “suggest that at lower frame rates, the brain processes each frame of a movie as a distinct event, yielding a percept of nonfluid motion. In contrast, when the low-level properties between successive frames are small enough and the frame rate is high enough, the successive images are successfully integrated into the percept of a single dynamic event.” The authors concluded that “Such a percept can boost the encoding of information, for example, faces learned in motion are better recognized than static faces.” The “Correspondence Problem” Although the main focus of this part is on the role of the facial mirror system in the sense of self, the previous description of how this mirror functions may contribute to the solution of what Froese et al. (2012) refer to as the “correspondence problem”. As explained by the authors, the problem of “correspondence” concerns how is an agent able to match its bodily expression to the observed bodily expression of another agent when there is no possibility of external selfobservation (e.g., imitation of a facial expression)? According to this study, this problem is more pronounced in neonatal facial imitation - referred to as the “strong correspondence problem” (i.e., how can neonates “imitate arbitrary facial gestures that are unlikely to be innate reflexes” when they have never seen their own face, and have little experience of other faces?) The solution to this problem is considered by Meltzoff & Decety (2003) as the “Holy Grail” of imitation research. The finding of facial imitation in neonates has led, according to Del Giudice et al. (2009), “to the idea that a mirror system for facial expressions might be inborn…” However, the authors raise the question of whether neonatal imitation can be considered an inborn component of a mature “mirror neuron system” (MNS) or a distinct mechanism, and suggest that “Studies investigating the neural network underpinning imitation in newborns and older children could help to address this issue”. The authors concluded saying: “Either way, the existence of neonatal imitation is fully compatible with our model: we do not claim that the MNS is either fully inborn or fully acquired, but that the brain is equipped with mechanisms that facilitate the acquisition of novel visuomotor associations.” As can be discerned from the above, the phenomenon of facial imitation raises two issues. The first is that of “correspondence”. The second is whether the facial mirror system is innate or acquired. These issues were indirectly addressed in the previous sections where it was shown that the facial mirror system is involved in the simulation of the self-face gestures, providing, in turn, the visual feedback necessary for matching these gestures to the observed gestures of others. In other words, the so-called “correspondence problem” is not actually a problem. It is ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 299 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self rather a misconception arising from the assumption that one has no direct access to one’s facial gestures. As for the issue of innateness, the fact that congenitally blind children produce the same facial expressions as sighted children indicates that the production of these expressions is not dependent on observational learning (Matsumoto & Willingham, 2009), but genetically programmed. This does not mean, however, that facial expressions are fixed or unchanging. Rather, as already discussed, these expressions are modulated or fine-tuned by social interaction, which in turn is not possible without there being a mirroring mechanism already in operation. This is in line with Simpson et al. (2014), who conclude that “The interaction of genes and experience through learning can only occur if the basic neural circuitry is there to support such learning. The authors contend that mirror neurons “may provide the scaffolding for these interactions early in life, having themselves been remodeled by epigenetic processes across evolution.” To conclude this section, it would be interesting if future research investigate the ontogeny of the facial mirror system (as suggested in the above study by Del Giudice et al.), but my observations indicate that this mirror functions in adulthood as a self-perpetuating process that keeps on mirroring one’s facial gestures, even in the absence of any social interaction. It is this continuous mirroring of the self-face that maintains the sense of Self-Awareness, as will be discussed next. How the Sense of Self-Awareness Gets Constructed In light of what has been presented so far, this section will suggest that the experience of SelfAwareness arises mainly as a result of the way the mirrored self-face is perceived. By sustaining the continuous simulation of the self-face identity, the Self-Face Mirror creates the felt presence of an invariant and continuous “I”. Now since the simulated image’s position follows the eye gaze direction, this gives rise to the illusory sense of looking or watching, which leads in turn to the misperception of the “I” as being the “watcher”. So taking this into account, and that the time lag separating the simulation of the self-face gesture and its overt execution is not detected on the experiential level, what happens then is that the executed gesture gets misperceived as being performed by the simulated “watcher”. Consequently, the “watcher” becomes experienced as being not only a self-aware subject but an intentional one as well. Now, as previously discussed, the simulated self-face gestures are not experienced as a sequence of static, distinct images, but as a continuous dynamic event. This, in turn, creates the feeling that the “watcher” is a continuous, dynamic entity. In sum, it is suggested that Self-Awareness is driven by two experiences, the interaction of which creates the sense of a continuous and intentional “watcher”. The first experience is that of an uninterrupted sense of self-recognition, or “I”-awareness, generated by the recognition of the simulated self-face image (i.e. one’s facial identity). The second is a continuous watching experience arising from the integration between the self-face image’s position and gaze direction. However, since, as described earlier, the mirrored self-face image has a transparent form that makes it go unnoticed, the “watcher” is mostly perceived as a feeling. As mentioned in the introduction of this paper, the “watcher” (also called the “seer”) becomes more prominent when the thinking self gets disrupted; an experience referred in Eastern spiritual traditions as “No-Mind” and pursued through special meditation practices, such as ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 300 Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 288-302 Turjman, O., On the Role of Mirror Neurons in the Sense of Self “Mindfulness” (i.e., watching the mind or the thinker). Taking this experience into account, and that the “watcher” is mostly perceived as a feeling, this “watcher” has been traditionally conceived of as a Formless Self or Pure Consciousness (often referred to as the feeling “I AM”). An example is the following quote from spiritual author Tolle (2005): “The good news is that you can free yourself from your mind...Start listening to the voice in your head as often as you can...This is what I mean by ‘watching the thinker’...You’ll soon realize: there is the voice, and here I am listening to it, watching it.”(p.15) The “I am”, highlighted by the author in italics, is attributed to what he calls the “silent watcher”, who is portrayed as “pure consciousness beyond form” (p.83). 4. Conclusion Although great progress has been made in the identification of the neural systems involved in the sense of self, very little is known about the mechanisms by which these systems give rise to this phenomenon. This paper attempted to address this gap by proposing a model that takes into account the recent neuroscience findings on the self, while providing at the same time a description of the mechanisms underlying it. The proposed model does not claim to be exhaustive or complete but, rather, serves as a guiding framework that future research can test and expand upon. As suggested in this paper, the sense of self is sustained by two “mirror neuron systems”. The first is a Self-Voice Mirror involved in the integrated simulation of the spoken words and the corresponding “multimodal representations” associated with what is being perceived. The second is a Self-Face Mirror involved in the simulation of one’s facial gestures. By highlighting the role that the mirror systems might play in the sense of self, it is hoped that this paper will also contribute to a better understanding of those disorders which involve either alterations or impairments in self-experience, such as schizophrenia, autism and dissociative disorders. References 1. Alderson-Day, B., Fernyhough, C. (2015) Inner Speech: Development, Cognitive Functions, Phenomenology, and Neurobiology, Psychol Bull., 141(5), pp. 931–965. 2. 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ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Theory of Cognitive Relativity: A Promising Paradigm for True AI Yujian Li College of Computer Science, Faculty of Information Technology, Beijing University of Technology. Email: liyujian@bjut.edu.cn Abstract The rise of deep learning has brought artificial intelligence (AI) to the forefront. The ultimate goal of AI is to realize machines with human mind and consciousness, but existing achievements mainly simulate intelligent behavior on computer platforms. These achievements all belong to weak AI rather than strong AI. How to achieve strong AI is not known yet in the field of intelligence science. Currently, this field is calling for a new paradigm, especially Theory of Cognitive Relativity (TCR). The TCR aims to summarize a simple and elegant set of first principles about the nature of intelligence, at least including the Principle of World’s Relativity and the Principle of Symbol’s Relativity. The Principle of World’s Relativity states that the subjective world an intelligent agent can observe is strongly constrained by the way it perceives the objective world. The Principle of Symbol’s Relativity states that an intelligent agent can use any physical symbol system to express what it observes in its subjective world. The two principles are derived from scientific facts and life experience. Thought experiments show that they are important to understand high-level intelligence and necessary to establish a scientific theory of mind and consciousness. Rather than brain-like intelligence, the TCR indeed advocates a promising change in direction to realize true AI, i.e. artificial general intelligence or artificial consciousness, particularly different from humans’ and animals’. Furthermore, a TCR creed has been presented and extended to reveal the secrets of consciousness and to guide realization of conscious machines. In the sense that true AI could be diversely implemented in a braindifferent way, the TCR would probably drive an intelligence revolution in combination with some additional first principles. Keywords: Artificial intelligence, artificial general intelligence, artificial consciousness, first principle, intelligence science, objective world, principle of world’s relativity, principle of symbol’s relativity, subjective world, theory of cognitive relativity 1 1. Introduction Alan Turing is widely considered to be the father of theoretical computer science and artificial intelligence (AI) (Beavers2013). By a seminal paper (Turing 1950), he introduced the Turing test to help answer the question “can a machine think?” and started interest to realize a machine with human intelligence. Recently, deep learning, esp. with the success of AlphaGo, has renewed the interest again (LeCun et al. 2015; Mnih et al. 2015; Silver et al. 2016), but still far from the ultimate goal to achieve human mind and consciousness (Lake et al. 2017). In computer science, intelligence that machines display is called AI, or machine intelligence, in contrast to the natural intelligence of humans and other animals. AI research is defined as the study of intelligent agents: any device that perceives its environment and takes actions that maximize its chance of successfully achieving its goals. Synthetically, the goals of AI research include reasoning, knowledge representation, planning, learning, natural language processing, perception and the ability to move and manipulate objects (Nilsson 1998). The basic claim of the AI field is that human intelligence can be so precisely described that a machine can be made to simulate it. General intelligence is among the field’s long-term goals (Kurzweil 2005), drawing upon computer science, mathematics, psychology, linguistics, philosophy and many others. There have been three major approaches to AI: symbolism (Simon 1995), behaviorism (Brooks 1990; 1991a; 1991b), and connectionism (Rumelhart et al. 1986). Symbolism is predicated on the preeminence of reasoning-like process and conceptualization. It aims to build disembodied intelligence from high-level symbolic representations, which can only interact with the world via keyboard, screen, or printer. Moreover, it claims that human intelligence can be realized by a computer program and even that the running of the right algorithms on a computer would give rise to consciousness. Behaviorism denies reasoning and conceptualization (Kirsh 1991), attempting to build embodied (or robotic) intelligence that can interact with the real world instead of the constructed worlds by symbols. Connectionism denies that reason-like processes are preeminent in cognition and that core AI is the study of the concepts underpinning domain understanding (Kirsh 1991). It tries to recognize real patterns and represent mental phenomena using artificial neural networks. A fundamental problem in AI is that nobody really knows what intelligence is, despite innumerable tests available for measuring it (Gregory 1998). For people, intelligence is a very general mental capability that, 2 among other things, involves the ability to reason, plan, solve problems, think abstractly, comprehend complex ideas, learn quickly and learn from experience (Gottfredson 1997). Although the details are debated about the definition of intelligence, a fair degree of consensus has been scientifically reached from many respects of natural intelligence and machine intelligence. Most generally, intelligence measures an agent’s ability to achieve goals in a wide range of environments (Legg & Hutter 2007). In history, there were a lot of philosophical explorations about the nature of intelligence (Sternberg 1990). For example, Plato likened people’s intelligence to blocks of wax, differing in size, hardness, moistness, and purity. Thomas Aquinas thought that people’s intelligence could not approach the omniscience of God. Immanuel Kant believed that people's intelligence is different in kinds and facets. It should be mentioned that, Newell and Simon (1976) formulated a well-known hypothesis for intelligence in their Turing Award paper. The hypothesis, i.e. the physical symbol system hypothesis (PSSH), states that a physical symbol system has the necessary and sufficient means for general intelligent action. Note that a physical symbol system, also called a formal system, can be a digital computer, which takes physical patterns (symbols), combining them into structures (expressions) and manipulating them to produce new expressions. The PSSH has been heavily attacked by "Chinese room" (Searle 1980), "nouvelle AI" (Brooks 1990; 1991a; 1991b), and other arguments. These arguments cluster around four main themes (Nilsson 2007), advocating that biological intelligence involves meaningful grounding, non-symbolic processing, brain-style mechanisms, and mindless chemical activity. In particular, the Chinese room thought experiment shows that a physical symbol system is not the sufficient condition for general intelligent action (e.g. understanding, intentionality, mind and consciousness), and the nouvelle AI approach shows that a physical symbol system is not the necessary condition for general intelligent action (e.g. insect-level robotic intelligence without symbolic representations). Thus, a physical symbol system should certainly differ from a biological intelligent system, even though it beats human Go champions (Silver et al. 2016). In reality, existing AI achievements mainly simulate intelligent behavior on computer platforms. They belong to weak AI rather than strong AI. Originally, strong AI is a position that the appropriately programmed computer really is a mind, in the sense that computers given the right programs can be literally said to understand and have other cognitive states (Searle 1980). Another version of strong AI states that the appropriately programmed computer with the right inputs and outputs would thereby have a mind in exactly the same sense human beings have minds (Searle 1992). In contrast, weak AI claims that a computer would not necessarily have a 3 mind and consciousness, even it is a super-intelligent machine like AlphaGo Zero (Silver et al. 2017; 2018). Additionally, strong AI may refer to a machine with consciousness, sentience and mind. And it may also mean artificial general intelligence (or full AI), i.e. a machine with the ability to apply intelligence to any problem, rather than just one specific problem. However, weak AI is known as narrow AI (or applied AI), i.e. AI that focuses only on a limited task. To make the PSSH stand further, the attacks to it are also refuted (Nilsson 2007). One refutation is focused on what symbols are. In this refutation, symbols are a set of entities that can be physical patterns (e.g., chalk marks). , they can even occur as components of symbol structures. Symbol structures can, and commonly do, serve as internal representations (e.g., mental images) of the environment (Simon 2000). So, the "symbols" are physical objects that represent things in the world, symbols (e.g., "dog") that have a recognizable meaning or denotation, and even more complex symbols that are composed of simple symbols. Thus, a physical symbol system exists in a world of objects wider than just these symbolic expressions themselves, and produces an evolving collection of symbol structures grounded in the objects in the environment through its perceiving and effecting capabilities whenever necessary. However, is there no difference between a physical object and a physical symbol? In fact, the start of human intelligence is not with symbols. Human neonates cannot speak any word at all. By crying instinctively, infants can express a variety of feelings (Chicot 2015), such as hunger, discomfort, or loneliness. Moreover, they may pay more attention to danger (Erlich et al. 2013), and receive more benefits from positive touch (Field 2002). In Dunstan's theory, infants make sound reflexes between 0-3 months, but more elaborate babbling after 3 months. Hence, in the development of intelligence, humans must have conscious experience before language acquisition. Additionally, in genetic epistemology, Piaget (1972) distinguished among three types of knowledge: physical, logical-mathematical, and social knowledge. Physical knowledge refers to knowledge related to objects in the world, which can be gained through perceptual properties. Logical-mathematical knowledge is abstract and must be invented, but through actions on objects that are fundamentally different from those actions enabling physical knowledge. Social knowledge is culture-specific and can be learned only from other people within one's cultural group. Since humans acquire physical knowledge prior to the other two types of knowledge, physical objects must be different from physical symbols. Therefore, it still remains to answer many questions concerning the PSSH and AI, such as: 1) What is the difference between physical objects and physical symbols? 2) Can 4 machines have conscious experience about physical objects without physical symbols? 3) What physical forms of language can machines use to develop their conscious intelligence? These questions are significant in the field of intelligence science, which is currently calling for a new paradigm, especially “Theory of Cognitive Relativity (TCR)” (Li 2005). The TCR aims to elucidate the nature of intelligence with a simple and elegant set of first principles at the system level. These first principles must be fundamental and compatible in all phenomena of intelligence, and cannot be deduced from any other principles in physics, chemistry and biology. Although the set of first principles would not result in anything like Maxwell’s equations or mas-energy relation E  mc 2 , it should capture the nature of intelligence comprehensively in some perspectives between science and philosophy. Moreover, it should make a guide to realization of machines with conscious intelligence, particularly different from humans’ and animals’. Only “human-different” AI can be regarded as a genuine innovation, whereas “human-like” AI is just a kind of imitation. Rather than brain-like intelligence (Sendhoff 2009), the TCR indeed advocate a promising change in direction to realize true AI, i.e. artificial general intelligence or artificial consciousness. This realization should be brain-different, not based on imitation of humans and animals. Note the quest for artificial flight succeeded when the Wright brothers and others stopped imitating birds and started using wind tunnels and learning about aerodynamics (Russell & Norvig, 2011). So far, the TCR has included two first principles: the Principle of World’s Relativity and the Principle of Symbol’s Relativity. In Section 2, the Principle of World’s Relativity is presented about conscious experience, stating that the subjective world an intelligent agent can observe is strongly constrained by the way it perceives the objective world. In Section 3, the Principle of Symbol’s Relativity is presented about information expression, stating that an intelligent agent can use any physical symbol system to express what it observes in its subjective world. In Section 4, thought experiments are designed to demonstrate that the two principles are important to understand high-level intelligence and necessary to establish a scientific theory of mind and consciousness. Section 5 is an extraction of insights for true AI. Section 6 is a TCT creed for consciousness studies. Conclusions are drawn in Section 7, anticipating that the TCR would combine some additional first principles to form a new paradigm for intelligence science, and that it would probably drive an intelligence revolution in the future. 5 2. The Principle of World's Relativity The most important aspect of mind is consciousness and our conscious experience of self and world. Intuitively, there exists an external world around us. The problem of why it looks like our observation is the central issue of this section. First, the human world is defined as the observable part of the universe, with the anthropic principle discussed. Second, an animal world is defined likewise on the basis of scientific facts. Third, the Principle of World’s Relativity is presented as a generalization of the the anthropic principle. Last, the principle is applied to make the difference between phyical objects and physical symbols. 2.1. Human world What exactly is the external world around us? A simple anwer is the universe, which may refer to such concepts as the cosmos, the world, and nature (Copan et al. 2004; Bolonkin 2011). The universe is defined as all of space and time and their contents (Zeilik & Gregory 1998), including all forms of matter and energy, and the laws that influence them. Additionally, it often means "the totality of existence", or everything that exists, everything that has existed, and everything that will exist (Schreuder 2014). Nonetheless, it remains to answer the question: why does the universe look like what we observe? A philosophical explanation is the anthropic principle: Observations of the universe must be compatible with the conscious and sapient life that observes it. I Mind My feelings (a) World (b) Figure 1. Two strange loops: (a) I-my feelings, (b) mind-world. The anthropic principle was first articulated by Carter (1974), in order to address the anthropic selection of privileged spacetime locations in the universe and the values of the fundamental constants of physics. The principle has some similar arguments and many variants (Schopenhauer 2016; Barrow 1997). In Carter’s view, a weak variant states that our location in the universe is necessarily privileged to the extent of being compatible with our existence as observers, and a strong variant states that the universe (and hence the 6 fundamental parameters on which it depends) must be such as to admit the creation of observers within it at some stage. It seems that the strong anthropic principle praraphrases Descartes, cogito ergo mundus talis est. This strong principle explains why the universe looks like our observation with a strange loop. What is a strange loop? It is a hierarchy of levels, each of which is linked to at least one other by some type of relationship (Barrow 1988; Penrose 1989; Hofstadter 1999; Hofstadter 2013). It may involve self-reference and paradox. Perhaps the best-known strangle loop is the “chicken or the egg” paradox. In processing self-conciousness, the mind perceives itself as the cause of certain feelings, leading to another strange loop that “I” am the source of my feelings (see Figure 1a). Moreover, using the idea of strange loop, we may have another version of the anthropic principle, The universe that we find ourselves in is strongly constrained by the requirement that sentient beings like ourselves must actually be present to observe it. Acorrdingly, the universe has something to do with our observation. The part that can be observed by humans is called the human world. Note that human observations require the mind to interact with the universe through sensors and effectors. The interactions may affect the way to perceive the external world, and even change it. This can result in a mind-world strange loop (see Figure 1b). 2.2. Animal worlds Perhaps the universe is the same in the mind of each human individual. However, there are so many animal species on the earth. Their observable parts should be different from the human world. The part that can be observed by an animal is called its world. A lot of scientific facts have shown that this anmimal world may not be the same as the human world. For instance, honeybees are able to compensate for the sun’s movement in their navigation. The compensation depends upon a memory of azimuth relative to the honeybees’ goal on the previous trip and an extrapolation of the sun’s current rate of azimuth movement (Gould 1980). When the sun is removed (e.g. obscured by a cloud, a landmark, or the horizon), the whole sun-centered system of bees is discarded in favor of a backup system  a separate navigational subroutine which is based on the patterns of polarized light generated in the sky by the scattering of sunlight (Dyer & Gould 1981). Since we humans cannot see polarized light directly, the honeybee’s world is different from the human world. 7 Frogs are not concerned with the stationary parts of the world around them. They will starve to death surrounded by stationary food, but can be easily fooled by a piece of dangled meat or any moving small object, and even leap to capture it if it has the size of an insect or worm and moves like one (Lettvin et al. 1959). Of course, we can easily tell an insect or worm from other moving small objects. Hence, the frog’s world is different from the human world. Bats can make use of supersonic wave to navigate and locate. In addition to providing information about how far away a target is, a bat sonar can relay some remarkable details, for example, it conveys information about the relative velocity of a flying insect and its wing-beat, and the size of various features of the target as well as the azimuth and elevation of the target (Suga 1990). In contrast, we humans cannot hear ultrasoundl. Clearly, the bat’s world is different from the human world. Dogs are good at olfactory tracking with a sharp detection threshold for acetic acid that may be 108 times lower than human's threshold (Thesen et al. 1993). With superior olfaction, they can distinguish between more than two million smells, and even determine a difference in the concentration of scent in the air above two consecutive footprints. Clearly, we humans cannot do this at all. It goes without saying that the dog’s world is different from the human world. In addition, snakes can use infrared-sensitive receptors to "see" the radiated heat of warm-blooded prey. Elephants can use ears to hear infrasonic waves. Sharks can use ampullae of Lorenzini 1 to sense elecric fields. Without doubt, their worlds are also different from the human world. 2.3. World’s relativity On the basis of scientific facts, it has been shown that the world an animal can observe generally differ from the human world. What about an intelligent machine? Can it observe a world that differs from humans’ and animals’? In artificial intelligence, an agent may refer to a human, an animal, or a machine. If the objective world denotes the universe-in-itself, the world-in-itself, or the ontological world, then the way an agent perceives it may have an effect on the part that the agent can observe. This part is defined as the subjective world of the agent. Accordingly, an agent’s subjective world may be greatly affected by the way it perceives the objective world. Therefore, the anthropic principle can be generalized to the Principle of World's Relativity: 8 The subjective world an intelligent agent can observe is strongly constrained by the way it perceives the objective world. Seemingly, the Principle of World’s Relativity requires that an intelligent agent should have a mind to observe its subjective world. But it does not deny mindless intelligence, which may exist in birds, lower animals, robots, and even plants. In ethology, birds often exhibit non-symbolic intelligence by carrying out a fixed action pattern (FAP), i.e., a hard-wired and instinctive behavioral sequence that is indivisible and runs to completion (Campbell 1996). A FAP (e.g., a mating dance or an egg rolling process) can be triggered by a sign stimulus, but it looks like an utterly mindless intelligent behavior. Additionally, both single-celled and multi-celled animals survive and reproduce very well without any nervous system at all, and “lower animals,” even insects, organize into thriving societies without any symbols, logic, or language, bee dancing and birdsong notwithstanding (Pollack 2006). Additionally, nouvelle AI aims to use inexact and incomplete knowledge to produce robots with intelligence levels similar to insects (Copeland 2015), it tries to get control actions adaptively and mindless intelligence (e.g. more complex behaviors like chasing a moving object) emerge organically from simple behaviors (e.g. like collision avoidance and moving toward a moving object) through interactions with the real world. Finally, plants can have an mindless ability to sense and respond to the environment to adjust their morphology, physiology, and phenotype accordingly (Trewavas 2005). For instance, the dodder (Trewavas 2002), a parasitic plant, assesses the exploitability of a new host within an hour or two of its initial touch contact. If insufficient, it continues searching for other, more profitable, hosts. Otherwise, it coils about the host with a particular number of coils (and eventually suckers) that depends on the assessed future return, and begins to take its host’s resources several days later. Since the Principle of World’s Relativity is fundamentally important to understand an agent’s subjective world, it should be selected as a first principle to establish a scientific theory of mind and consciousness. According to it, the subjective world only reflects a part of the objective world, like what a blind man feels about the nature of an elephant. The agent can construct its subjective world from the objective world, with its body bridging the two worlds and dissociating them at the same time. Moreover, the subjective world must be materially distinct from the objective world, because the former exists inside the body, with the later outside. The relationship between the two worlds are illustrated in Figure 2. 9 Agent (body) Mind Subjective world Sensors Percepts Observable part Controller Action Space Actuators Actions The objective world Figure 2. The relationship of an agent’s subjective world with the objective world Because the subjective world is inside an agent’s body, it could not be identical to the objective world outside. Otherwise, some conflicts may turn up. For instance, people can observe a subjective house in their brains, but the subjective house may not have the same size as the objective house they are seeing, because the brains are too small to contain it. In a logical view, this means that the subjective world of an agent is something emergent from the objective world through the agent’s bodily interactions with it, such as perception and motion. Moreover, the subjective world should be virtual when compared with the reality of the objective world. It can be said that, the subjective world is a virtual reality of the objective world, whereas the reality may be relative to the agent, and vary with its kind. In Figure 2, the agent seems to have a mind, but this may not be the case. Conceptually, it is an autonomous entity that observes through sensors and acts upon an environment using actuators and directs its activity towards achieving goals. Theoretically, agents care often grouped into five classes: simple reflex agents, model-based reflex agents, goal-based agents, utility-based agents, and learning agents (Russell & Norvig 2011). For example, a thermostat is considered a simple agent. A complex agent may learn or use knowledge to achieve its goals. More generally, an agent is anything that can be viewed as perceiving its environment through sensors and acting upon that environment through actuators. It may be hardware, software, and their combination. In case of a mind, it can use the mind to monitor what happens and to improve its intelligence. Hence, there can be an additional class: minded agents (or conscious agents). Note that for an intelligent agent, the perception is merely a window to observe the objective world through sensors. Through it, the agent would never be able to get a complete view of the objective world. As 10 a special case, the agent cannot use one sensor to perceive the sensor itself. For example, we cannot use one of our eyes to see itself, unless by instruments. 2.4. Difference between physical objects and physical symbols From the viewpoint of the PSSH, physical objects are not told from physical symbols. The world consists of physical objects and physical symbols. The symbols may include physical objects, simple symbols and complex symbols, even anything that we humans have and use every day of our lives (Newell 1980). Thus, the world an agent can observe is not subjective, which easily confuses the objective world. But according to the Principle of World's Relativity, the world an agent can observe is subjective. The subjective world is greatly dependent on the way it perceives the objective world. If two agents are equipped with different kinds of perceiving sensors, the subjective worlds they can observe may not be the same in general. They may even take an identical physical entity (or stimulus) as different objects. For example, grapes are people’s fruit but dogs’ poison 2. Therefore, physical objects are relative to different kinds of agents, and they may compose different subjective worlds. This means that physical object should be different from symbols. However, what exactly is the difference between them? In practice, a symbol must be implemented in a physical form. In this sense, it is a physical object, and can be called a physical symbol. But in theory it is merely an abstract entity that has no physical properties. Actually, a pure symbol, e.g., "0" and "1", cannot be said hard or soft. Moreover, from a symbol, nobody can get any real experience (or qualia) about the physical object that it refers to. Imagine what an "armadillo" is. Will you get an instance of it? The answer is “no”, unless you have a direct perception. The qualia of a real armadillo is beyond any symbolic description of it. By perception, an agent can observe physical objects through sensors to construct its subjective world. The subjective world is composed of the percepts (e.g. mental faces). Usually, these percepts are associated with certain physical objects (e.g. real faces) in the objective world. Nevertheless, this does not imply that the physical objects are always symbols. Only by definition can they be symbols. Without definition, they cannot be taken as symbols. Logically, any physical object can be defined as a symbol to designate some other physical objects, a kind of things, a mental event, even an abstract property, etc. Only as a symbol can it refer to some physical entity (or stimulus) other than itself. In reality, symbols are people-invented things. Essentially, they are a selective collection of physical objects that denotes something else by definition (or convention). Furthermore, they should have relatively 11 simple structures for easy use in representations, computations and communications. Additionally, a same symbol can be implemented in any physical forms, such as audio, visual, tactile, gesture, and even radio. Finally, it should be noted that, a physical symbol cannot refer to the physical object that implement it. Otherwise, the object is just itself, no longer a symbol. Therefore, a physical symbol system cannot use symbols to recursively represent all physical objects in the objective world, and it is not the sufficient means for general intelligent action. 3. The Principle of Symbol’s Relativity Although reflexes play a role in growth, human intelligence largely starts with conscious experience about physical objects through perceiving sensors (e.g. eyes, ears, nose, tongue and body), leading to gradual acquisition of physical knowledge. From the viewpoint of genetic epistemology (Piaget 1972), people can further use physical symbols to develop and improve their conscious intelligence by inventing abstract logical-mathematical knowledge through actions, and by learning culture-specific social knowledge from other people. According to the Principle of World’s Relativity, intelligent machines can also have conscious experience about physical objects without physical symbols. But their physical objects may be different from those in the human world. Since the physical symbols are a selective collection of physical objects that denotes something else, the machines will probably be unable to use the same physical forms of human language at all. The central issue of this section is: what physical forms of language they can use to develop and improve their conscious intelligence based on physical knowledge. First, the symbol grounding problem is considered on symbolic meaning. Second, the Principle of Symbol’s Relativity is derived from life experience. Third, the principle is applied to analyze limits on symbolic AI. Last, it is combined with the Principle of World’s Relativity to analyze limits on computational intelligence and computationalism. 3.1. Symbol grounding problem Generally, the meaning of a symbol is its referent, i.e. the thing that it refers to. A compound of symbols may have an idiomatic referent, which is not always the sum total of the meanings of the symbols. However, a referent could be distinguished from the meaning. For example, Abraham Lincoln and the sixteenth President of the United States both have the same referent, but not the same meaning. 12 The problem of how symbols get their meanings involves the symbol grounding problem (Harnad 1990). The mediation of the mind would play a critical role in the intentional connection between symbols and any intended referents. The meaning of a symbol on a page is ungrounded. In contrast, the symbols one does understand are grounded in his head. The brain would make them become meaningful thoughts by the mind. To avoid infinite regression, a symbol grounding process is suggested to require two properties (Harnad 1990; Cangelosi & Harnad 2001): 1) capacity to pick referents, and 2) consciousness. Obviously, a symbol system alone cannot have the body-dependent capacity of picking out referents, except the part of pure computation. To be grounded, it would have to be augmented with non-symbolic sensorimotor capacities to interact with the objective world. In other words, it should be an embodied agent. For this agent, symbolic meaning could be ultimately grounded in its capacity to detect, categorize, identify, and act upon the things that symbols and strings refer to. Since an unconscious robot zombie could be possible to pass the Turing test indistinguishably from us for a lifetime, groundedness should not be a sufficient condition for meaning. Thus, consciousness is required as a secondary property. In the Chinese room argument, even Searle has appealed to consciousness when pointing out that the Chinese symbols would be meaningless to him. Otherwise, meaning could be argued to go on in his head, but simply not being conscious of by himself. Surely, meaning needs grounding. But grounding is not meaning. It is an input-output performance function related to extenal objects, sensory organs, internal symbols, mental states, and intentional actions. One may use sensory organs to perceive the obejctive world, mental states to represent extenal objects, internal symbols to formulate thoughts, and responding effectors to execute intentional actions. 3.2. Symbol’s relativity Commonly, symbols are used to express meanings in a context of groundedness and consciousness. Moreover, a system of symbols can make up a language. Language is a basic tool for thinking and communication in human society. In different countries, people generally speak different languages. There are about 50007000 languages spoken all over the world, 90% of them used by less than 100000 people. As estimated by UNESCO (The United Nations’ Educational, Scientific and Cultural Organization), the most widely spoken languages are: Mandarin Chinese, English, Spanish, Hindi, Arabic, Bengali, Russian, Portuguese, Japanese, German and French. In practice, a language usually takes forms of speech and text, but 13 it can also be encoded into whistle, sign, braille, or gesture. This leads to an interesting question, can machines think in language of other forms, e.g. radio? In daily life, people are accustomed to thinking and communication in sound language. To all appearance, a Chinese can think in Chinese, an American can think in English, a Spanish can think in Spanish, and so on. From the viewpoint of life experience, all these spoken forms of language, even including any other forms such as whistle, sign, braille and gesture, should be equivalent for thinking and communication. This selfevident point can generalize to an important principle, termed the Principle of Language’s Relativity (Li 2018), the Principle of Symbolic Relativity” (Li 2005) or the Principle of Symbol’s Relativity. The principle may be described as follows, All admissible forms of language are equivalent for an intelligent system to think about the world. In the Principle of Symbol’s Relativity, an admissible form means that the system can use it for thinking, i.e. the formulation of thoughts about the world. Also, the principle can be stated in other words, All admissible forms of language are equivalent with respect to the formulation of thoughts about the world. Note that it is named with inspiration from the principle of relativity in physics 3, namely, All admissible frames of reference are equivalent with respect to the formulation of the fundamental laws of physics. That is, physic laws are the same in all reference frames - inertial or non-inertial. By analogy, a language can be regarded as a frame of reference to express information (e.g. thoughts and ideas). In this sense, all forms of language, such as speech, text, whistle, sign, braille and gesture, can be readily understood to have equivalence in expression of the same information. Note that different forms of language may not be as easily implemented as each other (e.g., it is easier to write “US” than “United States“). Actually, they are not equivalent in physical implementation. But they are theoretically equivalent to produce the function of information expression. According to the Principle of Symbol’s Relativity, a language (or a symbol system) is independent of its physical forms to express information from perception. No matter what forms it is physically implemented, all the forms are equivalent to formulate thoughts, despite a wide range of difficulties. Therefore, the Principle of Symbol’s Relativity can also be stated as follows, 14 An intelligent agent can use any physical symbol system to express what it observes in its subjective world. Obviously, this statement is somewhat like the PSSH. The difference between them lies in that it tells physical symbols from physical objects, whereas the PSSH takes physical objects as physical symbols. In theory, a symbol is an abstract entity, but in practice it must be implemented in some physical form. This implemented symbol is called a physical symbol, which can be generally defined below. A physical symbol is a kind of behavior that an intelligent agent can produce, and something that it can make or choose, to define for referring to anything other than itself. Based on the above definition, the physical symbol may also be taken as a physical object for the agent itself and others to perceive again and evoke subsequent action. However, in this case the physical object would have a different meaning than its symbolic referent. For example, a signature of name means more than the name itself. Additionally, in communication of ideas, the physical symbol must be recognized by other agents to designate the same thing. In the Principle of Symbol’s Relativity, the subjective world is constructed from an agent’s perception of the objective world, where the two worlds can be bridged by the Principle of World’s Relativity. Because of independence and compatibility, the Principle of Symbol’s Relativity should also be selected as a first principle. Like the Principle of World’s Relativity, it is fundamentally important to establish a scientific theory of mind and consciousness (or intelligence more broadly). According to the Principle of Symbol’s Relativity, animals may produce a symbolic intelligence of communication in a different language from people. For example, it is widely accepted that honey bees can use a dance language to encode the distance and direction of the food. After gaining the information from the dance performed by a forager, recruits can fly to find the food (Frisch 1967; Gould 1975a; 1975b). The dance language is an explanation of how foragers recruit other workers, perhaps with some role of odor (Munz 2005). This language is extremely simple when compared with human language. One may argue that the dance is a kind of behavioral intelligence, rather than a symbolic intelligence. However, according to the definition of physical symbols, it can also be conceived of as a symbol in the case expressing information about the food. In this sense, it is certainly a kind of symbolic intelligence. 15 3.3. Limits on symbolic AI Many aspects of intelligence can be achieved by the manipulation of symbols. This kind of intelligence is called symbolic intelligence. Symbolic AI is the term for the collection of all AI methods using high-level symbolic representations of problems, logic and search. The Turing test is a satisfactory operational definition of symbolic intelligence (Turing 1950): a computer passes the test if a human interrogator, after posing some written questions, cannot tell whether the written responses come from a person or from a computer (Russell & Norvig, 2011). The approach of symbolic AI is also named GOFAI (Good OldFashioned Artificial Intelligence) (Haugeland 1985), e.g. expert systems with a network of production rules. Based on the PSSH, a physical symbol system can produce any intelligent action. However, can it always catch the exact meaning of a symbol that refers to a physical object? According to the Principle of Symbol’s Relativity, the answer will be “no”, because a physical symbol system can only manipulate pure symbols and their combinations. It may have a symbolic world built from keyboard inputs, but cannot construct a subjective world from perception of the objective world. Figure 3. Armadillo Traditionally, a physical symbol system may be defined as a selective collection of symbols with manipulations on them. In such a system, symbols can be manipulated to produce combinations of symbols, compound symbols, or other new symbols. But elementary symbols have to be defined by people (or other observers) for referring to physical objects. Without observes’ explanation, the system can neither relate the elementary symbols to their corresponding physical objects, nor get their exact meaning, for lack of homologous sensors to perceive the objective world. In fact, the subjective experience of physical objects is beyond the expressive capability of symbols. For example, nobody knows what exactly an “armadillo” is, before directly perceiving an instance of it (see Figure 3). As a physical object, the image of an “armadillo” is taken as a symbol by the PSSH. But the image is different from the word “armadillo”. A human being can understand the image at once, but not the word. Without seeing the image, even it will be impossible for a 16 human to understand the word “armadillo” exactly, let alone for a physical symbol system. Hence, the PSSH cannot solve the symbol grounding problem substantially. In other words, a physical symbol system cannot get any conscious experience (e.g. qualia) from the objective world, thus it is not the sufficient condition for general intelligent action. 3.4. Limits on computational intelligence and computationalism Human intelligence is non-symbolic in general. Although this non-symbolic intelligence may be noncomputational, current AI can be almost considered symbolic or computational. Computational intelligence is the study of the design of intelligent agents (Poole et al. 1998). It aims to address complex real-world problems with a set of nature-inspired computational methodologies and approaches (Siddique, 2013), and tries to produce the learnability of a computer from data or experimental observation, where there might be too complex processes with some uncertainties for mathematical reasoning. Compared with symbolic AI, computational intelligence is more concerned with the problem of how to produce AI with inexact and incomplete knowledge instead of strict description in formal symbols. It is a useful approach in computational theory of mind (CTM) 8, or computationalism (Scheutz 2003). As a position of strong AI (Searle 1980), the CTM is the philosophical position that human minds are computer programs in essence, or more concretely that the appropriately programmed computer with the right inputs and outputs would thereby have a mind in exactly the same sense human beings have minds (Searle 1999). More generally, the CTM is a family of views holding that the human mind is an information processing system and that cognition and consciousness are a form of computation. It entails the computational theory of cognition (CTC), which provides an explanatory framework of understanding neural networks. According to the CTC, neural activity is computational, and neural computations explain cognition (Piccinini & Bahar 2013), but it leaves open the possibility that phenomenal consciousness could be non-computational (Harnad 1994). However, the CTM asserts that not only cognition, but also phenomenal consciousness (or qualia), are computational. According to the CTM, the mind is not simply analogous to a computer program, but literally a computational system that is physically implemented by neural activity in the brain (Horst 2005). If neural activity is a kind of computation, then the mind, generated by it, should be able to implement in silicon chips, or artificial neural networks. This is a general point of the CTM. 17 The CTM has been argued against by Searle's Chinese room and Mary’s room. Searle (1980) argues that computers cannot be said to have intentionality and understanding, and they are insufficient for the study of the human mind. Mary’s room is a thought experiment also known as Mary the super-scientist (Jackson 1982). As a brilliant scientist, Mary knows everything about the science of color perception (e.g. brain states and physical properties), but has never experienced color in a black and white room. The question is: once she experiences color, does she learn anything new? The answer “yes” shows that she can possibly discover some non-physical knowledge only through conscious experience (or qualia). Thus, qualia of seeing color (e.g. red, green and blue) are something nonphysical beyond the interpretability of neural activity. In other words, the computation of neural activity does not explain the human mind wholly. Normal Cockroach Hungary Food Figure 4. Human perceptions in computational and non-computational views. According to the Principle of World’s Relativity, the human mind can have phenomenal consciousness in non-computational ways. Moreover, the principle claims that phenomena are subjective, and may vary with different kinds of intelligent agents, which can observe the subjective worlds composed of physical objects. The physical objects are strongly constrained by the agent’s perception of the objective world. According to the Principle of Symbol’s Relativity, a selective collection of them can be defined as symbols to represent any other physical objects. Through computation of these symbols, the agent would be able to behave intelligently in activities of achieving goals. However, physical objects are different from physical symbols. Generally, one cannot catch the exact meaning of a symbol (e.g. “armadillo”). Hence, the super-scientist Mary cannot have a real experience of color based on the science of color perception, unless having chances to seeing color directly. In addition, as a subjective experience of physical objects, qualia may not be computational at all. For example, human perception sometimes requires non-computational processing. That is to say, perception is not always computation. In fact, computation is a transforming process from input to output, theoretically it produces the same output for the same input in general. However, perception is not just a signal-to-symbol transformation. As Figure 4 shows, by seeing people normally recognize a real 18 cockroach as symbol "cockroach" that is uneatable in computational view, but in hungry state they may alternatively take it as "food" in non-computational view. No doubt, hungriness is a desire to eat, involving digestion of food. To all appearances, digestion is not a computational process, but a chemical process that cannot be sufficiently understood in the computational metaphor. Furthermore, taste of sugar requires non-computational physical/chemical processing that follows the natural laws, beyond computational simulations. From the point of TCR’s view, even if computational models could help intelligent agents to construct their subjective worlds from the objective world through physical interactions, the subjective worlds would not be absolutely computational in themselves. Actually, they should always have pertinence to perceiving sensors of the agents and matter distributions in the environments. In addition, the results of computational models have to be explained and understood by humans or some other kinds of agents in their subjective worlds. Therefore, it is impossible to build a unified computational model of perception for all kinds of intelligent agents. This implies that, intelligence, at least the part of conscious experience, may not be a computer program. 4. Thought Experiments The mind-body problem is not only the central issue of philosophy, but also of intelligence science arguably. A final solution to the problem requires a new paradigm, especially the Theory of Cognitive Relativity, which at least includes two first principles: the Principle of World’s Relativity and the Principle of Symbol’s Relativity. To demonstrate their importance and necessity for solving the mind-body problem, in this section the two first principles are exploited to analyze four thought experiments that focus primarily on the theme of mind, consciousness and intelligence. Respectively, these thought experiments are: 1) brains in a vat, 2) removal of perceptions, 3) robonauts in space exploration; 4) society of artificial mind. 4.1. Brains in a vat In philosophy, the brain in a vat (or brain in a jar) is a well-known thought experiment 4, which raises issues about the mind/world relationship, especially the classical problem of skepticism with respect to the external world in a modern way. This experiment is intended to draw out certain features of human conceptions of knowledge, reality, truth, mind, consciousness and meaning. It outlines a scenario in which a person’s brain might be removed from the body and suspended in a vat of life-sustaining liquid. Meanwhile, the nerve 19 endings have been connected by wires to a supercomputer (see Figure 5). The problem is, if the supercomputer were so clever to provide the brain with electrical impulses identical to those it normally receives through the nerve endings, would it get the same view of reality as an embodied brain? In other words, without being related to objects or events in the real world, would the disembodied brain continue to have perfectly normal conscious experiences? For example, the illusion of people, grass, cats, dogs, apples, flowers, trees, houses, the sky, etc. Figure 5. A disembodied brain with the nerve endings connected to a supercomputer 4. Instead of just one brain, it could be imagined that all human (or sentient) beings are brains in a vat. Moreover, the supercomputer can give them all a collective hallucination, rather than a number of separate unrelated hallucinations. In this case, would the disembodied brains have the consciousness that is perfectly consistent with everything they have experienced? From the viewpoint of the identical impulses, it seems that the disembodied and embodied brains would have a totally consistent view about their external worlds. However, according to the Principle of World’s Relativity, they would not because of different perceiving sensors. Notably, a disembodied brain lacks the connections from the body to it, whereas an embodied brain receives the stimuli from the sensors found in the body. They are neither neuroanatomically nor neurophysiologically similar in their perceptual structures (Heylighen & Apostel 2012). Therefore, the disembodied brain perceives the objective world in a different way from the embodied brain. Accordingly, their subjective worlds would not be the same completely. At least, the disembodied brains cannot think or say anything about where exactly they are. Otherwise, this will lead to some kind of self-refuting arguments, for example, “they are brains in a vat,” or “we are brains in a vat” 5. In addition, the disembodied brains cannot think or say anything about their bodies. Otherwise, this 20 will result in another kind of self-refuting arguments, for example, “they all have bodies,” or “we all have bodies”. Note that neither can the embodied brains with each in a scull be in a vat, nor can the disembodied brains have any bodies. Therefore, the disembodied and embodied brains must have something inconsistent with their conscious experiences. 4.2. Removal of perceptions In neuroscience, consciousness is hypothetically generated by the interoperation of various parts of the brain, called the neural correlates of consciousness (NCC). The NCC constitute the minimal set of neuronal events and mechanisms sufficient for a specific conscious percept (Koch 2004). Some proponents believe that this NCC interoperation can possibly be emulated by computer systems or cognitive robotics. Figure 6. The Necker cube and Rubin vase. However, according to the Principle of World’s Relativity, consciousness is closely related to perception. However, what exactly is their relationship? Clearly, the brain uses perception to understand the environment by interpretation of sensory signals that go through the nervous system. These signals, e.g. light, pressure waves and odor molecules, are related to different types of perception, including vision, hearing, smell, taste, touch, etc. Apart from the passive receipt of the signals, the perception is also shaped by the recipient’s learning, memory, expectation, and attention. For instance, the Necker cube and Rubin vase can be ambiguously perceived in more than one way (see Figure 6). This shows that a perceptual system can actively attempt to make sense of its input. How sensory information influences perception is a vital issue in psychology, science, and philosophy. Even though the information is typically incomplete and rapidly varying, the perceptual systems enable the brain to perceive a stable world around. Obviously, perception is strongly correlated to consciousness. Locke defined consciousness as “the perception of what passes in a man’s own mind” 6. It seems that consciousness must be based on perception. But what is the minimum requirement of perception for emergence of consciousness? The problem leads to an interesting thought experiment, called “removal of perceptions”. 21 Figure 7. An embodied brain with eyes, ears, nose, tongue, and limbs. Generally, an embodied brain perceives the environment with sensory organs: eyes, ears, nose, tongue and limbs (see Figure 7). These organs are essential to produce vision, hearing, smell, taste and touch. However, are they all the basic requirements for consciousness? What would happen if some of them were removed? Although all of them play a role in normal consciousness, arguably none of them is indispensable for emergence of consciousness. In reality, a blind person can have consciousness without vision, and a deaf person can have consciousness without hearing. Moreover, a person can also have consciousness after removing other perceptions: smell, taste, touch, etc. Even with all these common perceptions removed, one can still have consciousness in imagination and dream! What exactly is the relationship between perception and consciousness? According to the Principle of World’s Relativity, an intelligent agent should have a subjective world for consciousness. Theoretically, it may observe a multisource subjective world in perceiving the objective world with diverse sensors. Presumably, the simplest subjective world would be at least composed of existence and non-existence about something from one source. Therefore, consciousness needs a minimum requirement of perception to build such a bare-bones subjective world of existence and non-existence. Many types of perception can collectively result in more complex consciousness. A removal of some types will make the consciousness simpler. However, no special perception is indispensable for consciousness. Consciousness can emerge without vision, hearing, smell, taste, or touch. But any type of perception may give rise to consciousness, regardless of what type. 22 4.3. Robonauts in space exploration With the impressive progress of deep learning (LeCun et al. 2015), esp. the success of AlphaGo (Silver et al. 2016), the interest in building machines that learn and think like people has been excited and renewed again (Lake et al. 2017), despite great challenges to perform a variety of tasks as rapidly and flexibly as people do. Figure 8. Two robonauts are talking about the earth in a Morse-code radio language on the moon. One says “THE EARTH IS OUR HOME”, the other “IT IS TRULY BEAUTIFUL”. This is a potential application of the Principle of Symbol’s Relativity to artificial intelligence in the future. What does it mean for a machine to learn and think like a person? Lake et al. (2017) argued that this machine should build causal models of the world, ground learning in intuitive theories of physics and psychology, and harness compositionality and learning-to-learn. They claimed that these key ideas of core ingredients would play an active and important role in producing human-like learning and thought. 23 Undoubtedly, their claim is attractive for the ultimate dream of implementing machines with human-level general intelligence. However, the claim says little about a person’s ability to communicate and think in natural language, which is clearly vital for human intelligence (Mikolov et al. 2018). It goes without saying that language is an essential ability for human intelligence, e.g. thinking and communication. But is it necessary for intelligent machines to think and communicate in human language? Can they think and communicate in a physical language other than people have ever used? (Li 2018) Moreover, in space exploration of no air, how should a capacity of language be developed for two robot astronauts to talk each other (see Figure 8). According to the Principle of Symbol’s Relativity, language is independent of modality. This would give practical guidance to engineering future generations of intelligent agents. For example, principally robots can think in radio language. These robots would be tremendously useful in space exploration, where for lack of air, radio language is much more convenient for them to talk each rather than sound language. Since no person has an inborn ability to receive and send radio waves, the radio form of language is not admissible for humans. Thus, radio language is a novel and creative idea for robots to think about the world, although radio is certainly very ordinary for information transmission and remote control. Clearly, thinking in radio language (radio thinking), is a people-different way to implement AI. One may argue that, even without language, artificial intelligence could equal or even beat human intelligence in performing such tasks as object recognition (He 2016), video games (Mnih et al. 2015) and board games (Silver et al. 2016). But autonomous robonauts would be more practical on the moon or the other planets if they can use radio language to think, communicate and collaborate. Although Kirobo is the world’s first talking robot sent into space 7, it is tasked to be a companion, not an intelligent explorer. With sound language, Kirobo can talk only inside the spacecraft. A solution to this problem would be the use of radio language, by which robonauts could talk outside. Despite that a radio language can be a translation of any human language, in theory it can also be a totally different language with all symbols and words defined arbitrarily and even randomly. 4.4. Society of artificial mind It is well-known that Minsky (1986) published a book titled “The Society of Mind”. In his philosophy, a core tenet on the conceptual level is that “minds are what brains do”. Moreover, the human mind and any other naturally evolved cognitive systems can be viewed as a vast society of individually simple processes known 24 as agents. Although these processes are not minds, they are fundamental to build minds. Hence, a mind is a society of agents, not the consequence of some basic principle or some simple formal system. Presently, an agent may refer to a human, an animal, or a machine. Thus, it can be an intelligent machine with artificial mind. A number of minded agents of the same kind would be able to form a society of artificial mind. According to the Theory of Cognitive Relativity, these agents may have a subjective world different from the human world. The question is, what would happen in their society of artificial mind? The thought experiment “society of artificial mind” can be envisioned in a diversity of cases. For example, in the case that the minded agents could see only ultraviolet, what would happen in their society of artificial mind? In human visual perception, color can be categorized into red, orange, yellow, green, blue, purple, etc. Moreover, these categories are associated with physical objects through the wavelength of the light that is reflected on them. The color of a physical object depends on both the physics of the object in its environment and the characteristics of the perceiving eye and brain. However, in the agents’ perception, how could ultraviolet produce color categories in their society of artificial mind? A thoughtful consideration on this question would probably result in a relative science of ultraviolet color to the characteristics of the agent’s perceiving eye and “brain”, although the Theory of Cognitive Relativity still requires some additional first principles to answer what the agent’s “brain” should be. Another interesting case is that if the minded agents (e.g. aliens) could perceiving nothing in the human world. The question is, with what different kinds of sensors and effectors would they become sufficiently intelligent to establish a scientific theory (e.g. physics) to grasp the nature of the objective world in their society of artificial mind? A deep analysis on this question would probably result in a relative epistemology to the characteristics of the agents’ perceiving sensors and responding effectors, which might explain the nature of knowledge relatively, and answer whether knowledge is possible at all. 5. Insights for True AI Recently, AI techniques have experienced a resurgence with advances of deep learning, computer power, and large amount of data. But all AI-related achievements belong to weak AI, far away from strong AI. Although strong AI originally refers to computational theory of mind 8, at present it more likely refers to true AI, i.e. artificial general intelligence (AGI) or artificial consciousness (AC). 25 In the era after deep learning, it is an urgent desire to realize true AI. The fundamental problem of true AI is whether it can be possible to use abiotic materials to achieve a machine with human mind. Traditionally, even until now, almost all AI researches are preoccupied with simulating the human mind  the zenith of natural intelligence as far as is known. Moreover, these researches are based on the belief that AI systems should understand the objective world in the same way as people do. Thus, discovering the neural basis of mind is arguably regarded as the greatest challenge in cognitive neuroscience (Tenenbaum et al. 2011). The challenge strives to explain the brain's workings with a computational model in theory and simulation (Eliasmith et al. 2012; Gerstner et al. 2012). However, according to the Chinese room argument, the computational model cannot explain the human mind satisfactorily, meaning that it is not a sufficient approach to true AI. To realize true AI in a different way, in this section the Theory of Cognitive Relativity, or TCR, is exploited to extract insights for artificial general intelligence or artificial consciousness respectively. 5.1. Artificial General Intelligence Artificial general intelligence (Goertzel & Pennachin 2007), is the intelligence of a hypothetical machine that could perform at least the full range of human cognitive abilities. Unlike the breakthrough of weak AI, the AGI makes little progress in the resurgence of AI with deep learning. In early research, many AI pioneers thought that the AGI would possibly exist within just a few decades, to do any work a man can do. Their predictions were the inspiration for character HAL 9000, who was an envisioned embodiment of the AGI. However, the difficulty of making HAL 9000 had been grossly underestimated. It became obvious in the 1970s, increasing criticism of the AGI and pressure to produce useful “applied AI” (i.e. weak AI). In the 1980s, interest in the AGI was revived by Japan's Fifth Generation Computer Project. But the goals of this project were never fulfilled, leading to collapse of confidence in the AGI. By the 1990s, AGI gained a reputation of vain promises and became a topic that would be mentioned reluctantly. There are a lot of possible reasons for the difficulty of AGI. The first is that computers lack a sufficient scope of memory or processing power. The second is that the level of its relevant complexity may also limit its implementation. The third is the conceptual framework, which should be modified to provide a stronger base for the quest of AGI. Other reasons involve the lack of a complete understanding of human behaviors as well as the need to fully understand the human brain through psychology and neurophysiology. 26 From the point of TCR’s view, the AGI has an unrealistic goal to achieve the human-level AI on a computer platform. According to the TCR, if an intelligent agent perceives the objective world through different kinds of sensors from humans, then it may observe a different subjective world. Since the human subjective world depends strongly on the human brain and body, most of this subjective world is beyond what a computer can do. Although the computer could produce artificial intelligence that are inspired from the human brain, it would not have a human subjective world because of no human body. Therefore, the AGI should not set its goal to achieve the human-level AI on computers. Basically speaking, it requires a revolutionary conceptual framework for intelligent agents that are based on the perceiving sensors, the communicating capabilities, and the executing actuators. On the other hand, probably there will be no such AGI that can perform the best in all respects. In fact, people are not always the most intelligent among biological creatures. Without using tools, people cannot beat owls in catching mice. Moreover, people can neither fly as freely as birds, nor swim as smartly as dolphins. Meanwhile, no matter how to teach owls, birds and dolphins, they will never catch the genuine meanings of differential equations, quantum mechanics and Turing Machines in the way of human understanding. From the point of the TCR’s view, the subjective world is very important for an intelligent to achieve the goals of AGI, but it may not be necessary for a computer to produce weak AI. Without it, a computer program (e.g. AlphaGo) could also exhibit intelligence and even superintelligence in a limited task specific field. However, based on the Chinese room argument (Searle 1980), no matter how intelligently or humanlike a program may make a computer behave, it cannot give the computer a “mind”, “understanding” or “consciousness”, which is a requirement of the AGI. Therefore, in order to have a mind, the AGI should be developed on physical robots that can interact with the objective world through perceiving sensors and responding effectors. Although their subjective worlds could be generally different from the human world, they would also have possibilities to achieve a human-different kind of AGI. A vital issue of TCR would be the problem of how to realize such a kind of AGI without emulating the human brain and body, in particular that it could ultimately establish a scientific theory (e.g. physics) to grasp the nature of the objective world in a different way as people do. 27 5.2. Artificial Consciousness Artificial consciousness is a hypothetical machine that possesses awareness of external objects, ideas and/or self-awareness. Traditionally, it aims to synthesize human consciousness in an engineered artefact such as computer, but it has not yet been implemented at all in any AI systems. Whether machines may ever be conscious is a controversial question (Dehaene et al. 2017). In order to implement artificial consciousness, there would be many necessary aspects for consideration, such as awareness, memory, learning, anticipation, and subjective experience. However, all these aspects are very difficult to define exactly. Moreover, it is still not easy to draw a clear-cut distinction between conscious and unconscious mental processes. Although the quantity of integrated information is conceived as a theoretic measure that reflects how much consciousness there is (Tonni et al. 2016), mere information-theoretic quantities may not suffice to define consciousness, because it can hypothetically result from specific types of information-processing computations (Dehaene et al. 2017). Undoubtedly, the conscious mind is the center of human intelligence. But what exactly is consciousness? In general, it is the state or quality of awareness or of being aware of an external object or something within oneself (Gulick 2004). Human consciousness has been defined as: sentience, awareness, subjectivity, qualia, the ability to experience or to feel, wakefulness, having a sense of selfhood, and the executive control system of the mind (Farthing 1992). Animal consciousness can be defined similarly with a lot of evidence (Griffin 2001), it poses the problem of other minds because non-human animals cannot use human language to tell about their subjective experience, such as tastings, seeings, hearings, pains, tickles, itches, and streams of thought. Since subjective experience could be the essence of consciousness, the existence of animal consciousness would never rigorously be known. From the point of TCR’s view, animals may not have the same consciousness as humans’ because they generally perceive the objective world in different ways. Accordingly, intelligent machines may also have artificial consciousness that is different from humans’ and animals’. Hence, there will be no such universal consciousness that can be defined for all different kinds of intelligent agents. Furthermore, since subjective experience may vary with different types of intelligent agents, a consciousness can only be realized in a special kind of physical systems because some properties of it depend necessarily on physical constitution. Although biological consciousness is physically realized by the hardware of brain and body, this hardware cannot be used to achieve artificial consciousness. Because a computer is not an embodied brain, even if 28 some day it had an artificial consciousness, the consciousness would be different from those that humans and animals have in their brains. According to the TCR, artificial consciousness requires a theory that can be independent of the biological brain, just as artificial flight requires aerodynamics. Note that aerodynamics is a theory independent of the biological bird. That is, it can be described without biological terms. The realization of artificial consciousness should be based particularly on a subjective world built from observations of the objective world. Since the subjective world generally differs from the human world and the animal worlds, this realization is indeed a brain-different approach to true AI, rather than the brain-like intelligence. From the point of the TCR’s view, intelligent machines can have many different levels of artificial consciousness, like biological consciousness. At what level would be related to their ways of perceiving the objective world. The top level might be the AGI. But it is insufficient to realize artificial consciousness merely in computational models. In fact, according to genetic epistemology (Piaget 1972), an agent’s conscious intelligence arises from its physical interactions between the subjective world and the objective world. People’s logical-mathematical knowledge must be constructed on the basis of physical knowledge. Without physical interactions, even people cannot determine the correctness of their thoughts and computations totally, for example, which geometry is correct, Euclidean or non-Euclidean, in their own reality, although they are so mathematically thoughtful to invent many axiomatic systems for geometries. Therefore, intelligent machines require physical interactions to develop true AI, not only for catching the exact meanings but also for determining the real correctness of their thoughts and computations. 6. TCR Creed for Consciousness Studies The profound and far-reaching implication of TCR lies in that it can help people get rid of the limitations of their own perceptual abilities and go beyond a higher level to understand the relationship between the subjective world and the objective world. Moreover, it may play a practical role of guidance in realization of true AI. Despite that the TCR requires some additional first principles to completion, a TCR creed has been presented (Li 2005) and extended for consciousness studies in area divisions, neuroscientific experiments, theoretical explanations, engineering realizations, etc. The creed mainly includes the following opinions: 1) The study of consciousness should be divided into three directions: human consciousness, animal consciousness, and machine consciousness. Notably, these three directions need to adopt different 29 methods. Neither impose human consciousness readily on animals, nor expect too much that machines will have the same consciousness as humans. Since humans, animals and machines may perceive the objective world in different ways, they can have different subjective worlds in their consciousness, according to the TCR. 2) For human consciousness, the study should focus on the neural mechanisms of how consciousness disorders (e.g. prosopagnosia and schizophrenia) arise and the methods to treat these disorders, because of limitations on normal people. Don’t try hard to build a so-called brain model to explain human consciousness in a computational way. Actually, the best explanation of human consciousness is the human brain itself, not its model. To duplicate the performance of the human brain largely, such a model can be extremely complex, and will be hard, or even impossible for us to understand (Churchland & Sejnowski 1988). Even if the model could have a consciousness, perhaps the consciousness would not be the human consciousness at all. In fact, it is more likely to simulate the brain activities of a lower animal, rather than any consciousness. 3) For animal consciousness, the study should focus on how the worlds observed by animals differ from the human world and on how they communicate with each other, and then on how their different kinds of conscious intelligence are produced by the organs, nuclei, and functional areas of the nervous systems. Don’t be too enthusiastic in search for the neural counterparts of the outside world or the neural correlates of consciousness (i.e. NCC) for a specific conscious percept (Koch 2004). On the one hand, it could be very hard to confirm the existence of these counterparts or the NCC due to their widely (even wholly) distributed representations. On the other hand, in case of existence they still mean almost nothing to different kinds of individuals, and they may have cerebral positions and firing patterns that vary with different experiences of individuals of the same kind. 4) The most difficult problem of consciousness is to explain how physical processes in the brain give rise to subjective experience. It is also called the hard problem (Chalmers 1995a), which constitutes a real conundrum of mind. This problem seems to defy the possibility of a scientific explanation (Chalmers 1995b). According to the Principle of World’s Relativity, subjective experience depends greatly on perception. The hard problem may vary with different kinds of conscious agents. Therefore, it cannot be 30 completely solved by the brain mechanisms. At least, the hard problem of conscious machines needs to be answered in a different way they perceive the objective world. 5) The most important thing for solving the problem of consciousness is to create intelligent machines with artificial consciousness, instead to discover the neural mechanisms of biological consciousness. Although we are still not clear the neural mechanisms of how birds fly, the fact that we can make airplanes means we have already mastered the secrets of flight. Likewise, when we can make conscious machines, it will also mean that we have revealed the secrets of consciousness. Therefore, it can be anticipated that conscious machines will be created before the neural mechanisms of consciousness are revealed, just like the creation of flying machines prior to the neural mechanisms of biological flights. 6) In the development of true AI, it is not a choice of must to employ the brain-like approach (Sendhoff et al. 2009). According to the TCR, the subjective world of a non-human animal is generally different from humans’, and that of a machine can be more different from humans’. Hence, true AI could be realized in a brain-different way. This implies that the brain-like intelligence would not be necessary to achieve the goal of true AI, particularly in the present age with insurmountable technological obstacles. For example, it would be a great obstacle to realize a brain-like state of pain by emulating some distinctive kind of Cfiber neural activity, even based on functionalism of the mind 9, which permits multiple realizability of mental states (beliefs, desires, being in pain, etc.). 7) There may be many approaches to realization of conscious machines, but the technological levels of perceiving sensors and pattern recognition largely determine the limits of their subjective worlds (i.e. what these machines can observe), and the limits of their conscious intelligence. According to the Principle of World’s Relativity, the subjective world an intelligent machine can observe is strongly constrained by the way it perceives the objective world. Thus, the machine can be equipped with peopledifferent sensors, in order to be able to see polarized light and electromagnetic field, to hear ultrasound and infrasound, to detect ultraviolet and infrared, and so on. According to the Principle of Symbol’s Relativity, an intelligent machine can use any physical symbol system to express what it observes in its subjective world. Thus, the machine can be equipped with people-different language (e.g. radio language), in order to be able to formulate thoughts and communicate information with other machines of the same kind. 31 8) Under the guidance of TCR, conscious machines should have some in-built reflexes play a role and employ the minimum requirement of perception to start with their bare-bones conscious experience of existence and non-existence about something. Then, the machines should get inspired from genetic epistemology to acquire physical knowledge gradually with many types of perception for more complex consciousness. Finally, they could use physical symbols to further develop and improve their conscious intelligence by inventing more abstract knowledge through actions, and by learning social knowledge from other machines of the same kind. Note that the physical forms of knowledge should be closely related to their perceiving sensors and responding effectors. 7. Conclusions In this article, two first principles, namely, the Principle of World’s Relativity and the Principle of Symbol’s Relativity, have been proposed to elucidate the nature of intelligence comprehensively at the system level. Notably, the two first principles are fundamental as well as compatible in all phenomena of intelligence. They are independent of physics, chemistry and biology, and cannot be reduced to any principles of these sciences. In fact, they can be arguably regarded some “sciphi” perspectives, which belong to a theoretical level between science and philosophy. On the one hand, the two principles allow an intelligent agent to have many perceiving sensors implemented in different sciences, meaning that they are beyond science; on the other hand, the two principles can make not only speculative philosophical explanations, but also testable scientific predictions (e.g. radio language in the thought experiment “robonauts in space exploration”), meaning that they are below philosophy. Moreover, their importance and necessity have been shown by thought experiments to solve the mind-body problem. Hence, they have significances to establish a scientific theory of mind and consciousness, which is becoming a new paradigm for intelligence science. This is also a “sciphi” paradigm, called the Theory of Cognitive Relativity, with an abbreviation of TCR. Rather than brain-like intelligence, the TCR indeed advocates a promising approach to true AI, especially with artificial consciousness different from humans’ and animals’. Like theoretical physics (e.g. Newtonian mechanics, quantum mechanics and theory of relativity) with a core of first principles, the core of the TCR is defined as a simple and elegant set of first principles, at least including the Principle of World’s Relativity and the Principle of Symbol’s Relativity. The Principle of World's Relativity can bridge between the subjective world of an intelligent agent and the objective world it perceives through physical interactions 32 with sensors and effectors. The Principle of Symbol’s Relativity can help design physical forms of language for the agent to think and communicate appropriately. From the point of TCR’s view, a computational model of brain will not be sufficient to explain the consciousness of human brain. The best explanation of a brain’s consciousness is the brain itself, not its model. Even if a model of a brain has a consciousness, the model’s consciousness may not be the brain’s consciousness at all. In practice, true AI should center on realization of intelligent machines with subjective worlds that can be different from the human world and the animal worlds. These machines may have no vision, no hearing, no smell, no taste, and no touch. Instead, they can have people-different senses, such as of polarized light, electric field, magnetic field, ultrasound, infrasound, ultraviolet and infrared. Moreover, they can think and communicate in radio language rather than sound language. In short, true AI can be realized in a brain-different way, though it may be inspired by neuroscience (Hassabis et al. 2017). The brain-like intelligence tries to achieve intelligence as demonstrated by brains (Sendhoff et al. 2009), preferably of highly evolved creatures. However, the nature of intelligence may have something similar to the secret of flight. The flight of an airplane does not need to flap its wings like a bird. This bird-different flight is based on aerodynamics, not on imitation of the biological bird. Logically, aerodynamics can be described without biological terms. Therefore, intelligence science should be expected a theory independent of the biological brain. Without biological terms, the science would be able to explain how an agent’s conscious intelligence arises from its physical interactions between the subjective world and the objective world. Furthermore, the science would make a guide to diverse realizations of true AI in a brain-different way. Finally, based on the intelligence science, the insights for true AI and the creed for consciousness studies, the TCR would probably drive an intelligence revolution in combination with some additional first principles. Acknowledgments I am grateful to Hongwei Mo and Xiaochu Zhang for helpful comments on early versions of this article. This work was supported by the National Natural Science Foundation of China under grant 61876010. 33 NOTES 1. The ampullae of Lorenzini are special sensing organs called electroreceptors, forming a network of jelly-filled pores. They are mostly discussed as being found in cartilaginous fish (sharks, rays, and chimaeras). For more information, please access https://en.wikipedia.org/wiki/Ampullae_of_Lorenzini. 2. Grapes are known to be highly toxic to dogs, though research has yet to pinpoint exactly which substance in the fruit causes this reaction. Please access https://www.akc.org/expert-advice/nutrition/can-dogs-eat-grapes/. 3. The principle of relativity is the requirement that the equations describing the laws of physics have the same form in all admissible frames of reference. Please access https://en.wikipedia.org/wiki/Principle_of_relativity. 4. Please access https://en.wikipedia.org/wiki/Brain_in_a_vat, for more information about the “brain in a vat”, including Figure 5. 5. The self-refuting argument, “they are brains in a vat,” or “we are brains in a vat”, could be found in the article at https://philosophy.as.uky.edu/sites/default/files/Brains%20in%20a%20Vat%20-%20Hilary%20Putnam.pdf. 6. This definition of consciousness could be found at https://www.britannica.com/topic/consciousness. 7. Kirobo is the first talking robot astronaut in the world, tasked to be a companion. More information available at http://www.telegraph.co.uk/news/science/space/10221399/Talking-robot-astronaut-blasts-into-space.html. 8. Please access https://en.wikipedia.org/wiki/Computational_theory_of_mind, for more information about the computational theory of mind. 9. Functionalism of the mind claims that mental states (e.g. beliefs and desires) are constituted solely by their functional role. 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Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1119 Explorations What Dies? Eternalism and the Afterlife in William James Jonathan Bricklin* "A luminous and helpful idea is that time is but a relative mode of regarding things; we progress through phenomena at a certain definitive pace, and this subjective advance we interpret in an objective manner, as if events moved necessarily in this order and at this precise rate. But that may be only our mode of regarding them. The events may be in some sense in existence always, both past and future, and it may be we who are arriving at them, not they who are happening. The analogy of a traveler in a railway train is useful; if he could never leave the train nor alter its pace, he would probably consider the landscapes as necessarily successive and be unable to conceive their coexistence … We perceive, therefore, a possible fourth dimensional aspect about time, the inexorableness of whose flow may be a natural part of our present limitations..." —Sir Oliver Lodge, a pioneer of wireless technology, and a principal investigator of trance medium, Leonora Piper1 Preface Three weeks before he died, Einstein sent a condolence letter to the wife of his recently deceased friend, Michele Besso. His friend’s departure “from this strange world,” Einstein told her, “signifies nothing.” Death signified nothing to Einstein because in his eternalistic block universe, all events co-exist permanently. Parmenides (Karl Popper’s nickname for Einstein) expressed it this way: “Nor was it ever, nor will it be, since now it is, altogether one, continuous.”2 Or as Einstein himself expressed it in his letter: “[T]he separation between past, present, and future, is an illusion, however stubborn.”3 If the block universe is real there are * Correspondence: Jonathan Bricklin, Independent Scholar, Staten Island, New York. Email: Jonathan@opencenter.org ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1120 other illusions in play, as well. In my book The Illusion of Will, Self, and Time: William James’s Reluctant Guide to Enlightenment,4 I explore some of them, mostly by separating what antiblock-universe James wanted to believe, based on common sense, from what his deepest insights—insights from both altered-states and introspection—led him to believe. I conclude that James’s neutral monism is ultimately contextualized by his end-of-life, eternalistic, mystical suggestion, which he proposed as a “veridical revelation of reality”: Consciousness is not generated moment by moment but exists, rather, “already there, waiting to be uncovered.”5 In an eternalistic block universe, no events actually happen—at least not within the commonsense past/present/future-context for happenings (the temporal sequence McTaggart famously labeled the “A series”). All events, rather, simply are. As James proposed his eternalistic reality in the last year of his life, knowing the end was near, he may well have been writing a condolence note to himself. But as an avid supporter of the possibility that the human personality survives bodily death, James could write two very different condolence letters. Here we will try to make the case for both of them. James’s Windrosed Mandala Although free-will-champion James publicly derided what he called the “iron block universe,”6 the mystic-minded James contributed much to its feasible consideration. A year before he suggested the veridicality of an eternalistic universe, he proposed that our individual selves might “form the margin of some more really central self in things,” like a “windrose in a compass.”7 And for many years before that he had well prepared the way for this marginalization: homogenizing consciousness and matter,8 and decommissioning the autonomous self’s commandeering of the “stream of consciousness” into a mere “passing thought” as “thinker.”9 His last preparatory step toward eternalism was to convert the passing thought stream’s flow into pulses of “time drops.”10 While the early kinematic experiments in James’s day were too choppy to generate a seamless flow of reality from individual still moments, all of the seamless reality we witness on our ubiquitous screens today are generated from just such still whole moments that James came to advocate. When these time drops are combined with his mystical suggestion of an “already there” consciousness waiting “as if in a field that stood there always to be known,”11 the "confluently active" radii of his windrose ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1121 become confluently activated radial endpoints. The one consciousness, already there being uncovered, is divided functionally into the knowing and the known, with the knowing (centerpoint) eternally activating the known (circumference). James, unaware of the relativity revolution underway, believed that his mystical suggestion would “not be understood by this generation or the next.”12 But he might have looked to the distant past, as revived by a contemporary he knew well: Nietzsche. For James’s windrosed mandala suggests that beyond the illusion of events happening, another layer of illusion is in play: linear time. This illusion was not pervasive in the ancient world. The hugely influential Pythagoras, for one, believed, like Greek professor Nietzsche, in eternal recurrence. But linearity was insisted upon in the Judeo-Christian worldview, most emphatically by St. Augustine. Eternalism and eternal recurrence are both strange worlds indeed, but surely no stranger than Augustine’s Bible. Moreover, James’s wind-rosed mandala, like Parmenides’ “perfectly rounded sphere … from a center equally matched everywhere,”13 provides a more feasible divinity than the angry Jehovah. A sense of such divinity was suggested by James’s mystical coach, the ether-prophet, Benjamin Paul Blood—who emphasized to James how the universe might well exist as a pre-existing block14—and whose central teaching James identified with eternal recurrencist Nietzsche’s amor fati.15 “Never,” Blood declared, “shall we know the meaning nor the end of this eternal life; but what though we may not comprehend the universe— what boots the circumference, when each of us is the centre, and the apple of God’s eye.”16 McTaggart’s Three Series Eternalists—divinely inspired or otherwise—could easily bail on the question of an afterlife, dismissing the very premise that death is real and signing off with one of many millennial bromides, such as the Bhagavad Gita’s “Of the impermanent, one finds no being. One finds no non-being of the permanent. Indeed, the certainty of both these has been perceived by seers of the truth.”17 But belief in a block universe (whether or not played out in eternal recurrence) does not preclude beliefs about the aftermath of what appears as death. For although the aftermath of what appears as death is, in a block universe, no less an event that happens – since “all the ensemble of events constituting space-time exist prior to our knowledge of them”18 – there are significant, inferable details about those appearances. From the vantage point of ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1122 eternalism, McTaggart’s temporal A series cannot be an ultimately legitimate context for afterlife evidence (any more than it is one for during-life evidence); but afterlife evidence does fit into McTaggart’s B series of before/after, as well as his C series of a permanently fixed relation of terms, like the alphabet. James’s and his colleague’s evidence of an afterlife are in no way inconsistent with a fixed sequence of pre-existing events. Much of what follows plays out in what James called “consciousness beyond the margin,”19 “a sphere of life larger and more powerful than usual consciousness” and whose “farther margin … being unknown … can be treated as an Absolute mind.”20 Almost all of it would crack what James called “the levee [of] scientific opinion” that prevents “the overflow of the Mississippi of the supernatural into the fields of orthodox culture.”21 While Einstein’s eternalism (in 1905, codified into space-time by Minkowski in 1908) is almost C-series contemporaneous with James’s eternalism in 1910, Einstein’s is based on physics, James’s on mysticism: two paths to the same strange world. Parmenides’ eternalism would seem to offer a third path – logic – strongly defended by his disciple Zeno. But a second path for Parmenides, more in line with James’s, has recently been uncovered, and it provides the ideal starting point for any consideration of death and the afterlife, eternalist or otherwise, for it posits a boundary of consciousness that cannot be crossed, before or after apparent death. Parmenides’ Gap Here’s what we can’t imagine happening when we die: nothingness. We can go to black—in fact we do go to black, every night, and (if not dreaming) come out of black every morning. Black, though, is far from nothingness, and black-outs are merely black-ins in which the last moment of blackness is recalled before “coming to.” The unimaginableness of absolute nothingness, its unknowableness, its unpointable-to-ness—indeed, its actual non-existence—was first posited in the West by Parmenides, the man whom Plato called Father, and the only philosopher he referred to as deep (bathos). Though Parmenides’ insight has most persistently been understood as proto-logic, we now know, through the pioneering research of Greek scholar and self-proclaimed mystic Peter Kingsley, a more compelling origin: Parmenides was what the Greeks called a pholarchos (a cave leader), who supervised deep meditative states, or incubations, in total darkness.22 Prior to ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1123 Kingsley, other scholars had drawn attention to Parmenides’s affinity with Vedantic and yogic philosophy,23 but it is the revelation of Parmenides as a pholarchos that compels us to consider his injunction against absolute nothingness as an altered-state insight, rather than a mere philosophical ban on what cannot be imagined or pointed to.24 For as an adept of such incubation, Parmenides might well have become acquainted with the ancient yogic insight that what appears to be an absence of all consciousness in deep, dreamless sleep, is only the absence of self in an ongoing “undifferentiated darkness” with “some form of awareness,” if only awareness-in-itself.25 Avoidance of Father’s injunction against imagining a total annihilation of consciousness practically defines us, of course, as fearful, mortal beings. But precisely because absolute oblivion is exactly the unsayable, unimaginable, unthinkable “delusive array of words”26 that Parmenides asserts it to be, our avoidance requires an alliance with what is thinkable and pointable. Enter the corpse. There is no mystery, or even controversy, about the death of the body; it is stark and conclusive: that part of our "I" becomes an inanimate object, akin to a doornail, with no apparent consciousness, let alone subjectivity. This inanimate object is essential to our concept of death, since it is the only percept of it we have. What we imagine as death—fearful death—is actually a specious amalgam: an unimaginable percept/concept of nothingness mixed with an all too vividly imaginable percept/concept of a corpse. One can imagine consciousness dimming down toward annihilation, but never actually arriving. As the philosopher whom James called a goldmine of insight, Shadworth Hodgson, put it: “The lowest form of being, beyond which it would be meaningless, is perceivability.”27 And the only route from fully-embodied conscious life to an empty-consciousnessed dead corpse is through a non-existent space of non-being: what I have called “Parmenides’ Gap.”28 James’s White Crow That a corpse is a red herring, analogous to the dead skin sloughed off by a still live snake, rather than a final repository of the snake, came into startling focus for me in my third decade of researching and writing about William James. What took me so long to come around to that conviction was James’s own dilatoriness, his “undecided verdict … after so many years” ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1124 of earnest inquiry into the possibility of an afterlife.29 James believed that the highly specific messages conveyed by the trance medium Leonora Piper, through both speech and automatic writing, purportedly from beings whose personalized consciousness had apparently survived death, were “the most baffling thing I know.”30 Yet his final assessment of the evidence from Piper fell short of the spiritist conclusion of full personality survival. I say “fell short,” but I could easily say “leapt long.” For James’s belief that the supernormal knowledge transmitted from an apparent afterlife entity might, instead, be issuing from a “continuum of cosmic consciousness” in a “panpsychic … universe” against which all apparent “individualit[ies]” (embodied or otherwise) are but “accidental fences,” radically reconfigures birth, death, and all in-between.31 And it was this same long leap that I took with him in my book, weaving the supernormal knowledge James went on record as favoring with his radical empirical ontology. But after taking a closer look at the detailed reports of Piper, James’s “white crow,”32 I have come to accept a shorter, intermediate, step as well: the formidable illusion of our individuated, skin-encased egos forging a linear path in an indifferent object-universe is followed by an encore reappearance in a subtler facsimile form. The reason I missed the most startling details of Piper’s mediumship is that James himself left them out of his extensive essay on Piper, “Report on Mrs. Piper’s Hodgson-Control.” Before looking at that excluded evidence from what James called an unprecedented “conjunction of a good medium with a thorough investigator,” and why he did not include it in his extensive report, let us look at how it came to be.33 Richard Hodgson was a leading skeptical investigator and psychical debunker of his day, whose investigation of London’s professional mediums had led him to conclude that “nearly all” were “a gang of vulgar tricksters.”34 On the strength of his record and determination to expose counterfeit psychical claims, he was hired by the Society for Psychical Research to investigate the Boston medium Leonora Piper, with whom James had had a couple of startling sessions. Two examples: Inquiring about his Aunt Kate, James was first told “doing poorly” then “she has arrived.” James returned home an hour later to a telegram announcing her death.35 Piper also described James’s recent killing, with ether, of a grey-and-white cat, describing how it had “spun round and round” before dying.36 For the next 18 years until his sudden death in 1905, Hodgson searched for any evidence to contradict what he, like most people, assumed: “Mrs. Piper was ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1125 fraudulent and obtained her information previously by ordinary means, such as inquiries by confederates, etc.”37 Hodgson supervised her sittings 3 days a week, imposing scrupulous protocols (such as forbidding umbrellas to be placed in the foyer where a confederate’s note might be conveyed to Piper by Piper’s maid) and pursued a no-stone-unturned approach, such as hiring private detectives to follow her in her off hours. But he never detected the slightest trace of fraud. Nor did anyone else. Even the Society for Psychical Research’s chief, thorn-in-theirside, skeptic and critic, Frank Podmore — noting “how numerous and precise” Piper’s trance statements were, “taken as a whole,” and how “the possibility of leakage” to her “through normal channels in many cases was so effectually excluded”— declared “it is impossible to doubt that we have here supernormal agency of some kind.”38 Not that attempts at credible doubt have not been made, challenging those, like James, who believed “absolutely” that “the hypothesis of fraud cannot be seriously entertained.”39 James, himself, after his few initial, remarkable sessions with Piper, stepped away from direct exploration, content to learn second-hand from Hodgson’s investigation. But Hodgson’s death and subsequent re-emergence as Piper’s “spirit Control” led James to directly re-engage what he called this “queer chapter in human nature.”40 Published in the penultimate year of his life (almost simultaneously with his “Confidences of a Psychical Researcher”) James’s 2-part “Report on Mrs. Piper’s Hodgson-Control” appeared to be his ultimate word on the Piper phenomenon. But as it turns out Hodgson was, in fact, a highly problematic control to evaluate because his 18 years with Mrs. Piper made it almost impossible to distinguish information coming out of the entranced Piper via the new (deceased) Hodgson from information that had gone into her from the old (alive) Hodgson. As James put it, the Hodgson control was “vastly more leaky and susceptible of naturalistic explanation than is any body of Piper-material recoded before.”41 Moreover, the body of Piper material James found most convincing, those of George Pellew (a/k/a Pelham)—the material that most convinced Hodgson and other prominent researchers of the survival of the human personality—James left out of his report. He omitted these most compelling details, he said, because he had “no space for twice-told tales” and he assumed that the reader was “acquainted, to some degree at any rate, with previously extensive printed accounts of Mrs. Piper’s mediumship,” principle amongst which were Hodgson’s reports ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1126 in 2 separate volumes of the Society for Psychical Research Proceedings.42 My own suspicion is that James was wary and weary of his role as a “genuinely scientific inquirer” of the supernormal (James never used the word paranormal) pitted against the “ignoramus ‘scientist’” who “pressed with all the weight of their authority against the door which certain ‘psychical researchers’ are threatening to open wide enough to admit a hitherto discredited class of facts.”43 One of the most renowned and respected scientists of his day, James was all too aware that mediums were considered “scientific outlaws, and their defendants … quasi-insane.”44 He certainly had ample opportunity to respond to debunkers, such as Columbia Professor James Cattell, who publicly castigated James for even considering Piper worthy of his attention. James’s plea to Cattell for fair play resonates strongly today: Any hearing for such phenomena is so hard to get from scientific readers that one who believes them worthy of careful study is in duty bound to resent such contemptuous public notice of them in high quarters as would still further encourage the fashion of their neglect.45 But to the degree that James himself (and later Piper researcher, physicist Sir Oliver Lodge, in his autobiography) left out the most striking details of the Piper phenomena—referring their readers to the Proceedings of the Society of Psychical Research—they inadvertently encouraged neglect of a body of material that marked, in James’s assessment, “an epoch in our knowledge of trance-states.”46 While this epoch-making knowledge, however often “intolerably tedious and incoherent reading,”47 has languished mostly unread in its long form (Proceedings of the Society of Psychical Research Volumes 6, 8, 13, 15 & 16), it is now available free online. And two recent books—Deborah Blum’s Ghost Hunters: William James and the Search for Scientific Proof of the Afterlife and Michael Tymn’s Resurrecting Leonora Piper: How Science Discovered The Afterlife—offer enough excerpts and response to skeptics to affirm James’s belief that there were “unmistakable indicators” of “supernormal knowledge … as if from beyond.”48 Consider, for example, the following transcription of a sitting with the parents of a five year old girl who had died a few weeks earlier, recorded in Hodgson’s “Observations of Certain Phenomena of Trance,” in Volume 13 of the Proceedings, and edited here by Blum (with ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1127 Hodgson’s original bracketing). The parents did not identify themselves or mention their recent tragedy, but brought with them 2 items their daughter had played with: a silver medal and a string of buttons. “Where is Papa? Want Papa. [The father takes from the table a silver medal and hands it to Mrs. Piper] I want this—want to bite it. [She used to do this.] … I want to call Dodo [her name for her brother George]. Tell Dodo I am happy. [Puts hands to throat] No sore throat any more. [She had pain and distress of the throat and tongue] … Papa, want to go wide [ride] horsey [She pleaded this throughout her illness.] Every day I go to see horsey. I like that horsey … Eleanor. I want Eleanor. [Her little sister. She called her much during her last illness.] I want my buttons. Where is Dinah? I want Dinah. [Dinah was an old rag doll, not with us]. I want Bagie [her name for her sister Margaret]. I want to go to Bagie … I want Bagie…”49 Of similarly startling sessions from the Hodgson reports, the most compelling stem from George Pellew (a/k/a Pelham and, in “spirit mode,” G.P.), a 32-year old philosophy student and acquaintance of Hodgson, who died from falling off a horse, emerging 5 weeks later via Piper. Two years before he died, Pellew had had a friendly debate about the afterlife with Hodgson, with Pellew denying the possibility of consciousness surviving the death of the brain. According to Hodgson, Pellew ended the debate by “pledging” that although he found an afterlife “incredible” he would “do all that he could to establish it if he died before me and found that there was a future life after all.”50 James, for one, felt he may well have kept his pledge, since he found the G.P. evidence to be the most compelling of all the Piper evidence.51 Evidence such as the following: Of 150 sittings with different visitors that Hodgson supervised with Pellew, only 30 were his friends. But although no clue was given to differentiate friends from strangers, G.P. had no problem immediately identifying all his friends. There was only one exception: a girl he had known when she was 10 and was now 18. Once her identity was revealed, though, G.P immediately teased her about her violin playing, just as he had done when he knew her.52 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1128 One of the friends brought 3 pictures for G.P. to identify. He correctly identified the first as his friend’s (the sitter’s) summer home and the second (a rural setting) as a place where he had stayed, correctly describing a small brick henhouse that was not in the picture. He could not identify the third picture. He had, in fact, never seen it.53 As there are hundreds of equally compelling such sessions, I can only urge the reader to either access directly the aforementioned free, online Proceedings of the Psychical Society, or read Braude’s, Gauld’s, Tymn’s or Blum’s book, rather than succumb to contemporary debunkers fitting James’s description of “critics who, refusing to come to any close quarters with the facts, survey them at long range and summarily dispose of them at a convenient distance by the abstract name of fraud.”54 My own perusal of this voluminous evidence has led me to believe that consciousness does indeed survive bodily death, and can exist without the material body, however much it requires someone else’s material body to manifest to materially embodied beings. While James and other Piper researchers (including Eleanor Sidgwick and E.R. Dodds) believed Piper’s supernormal clairvoyance might be evidence more of telepathic (a word coined by Myers) access to a field of consciousness, rather than that her physical body has been supplanted by their astral body, I agree with Hodgson that consciousness may well assume (that is, appear to dwell in the form of) the “astral facsimile of a material body,” (as G.P. describes it).55 In his debate with the embodied Pellew, Hodgson proposed that “the gross material body might be tenanted by a more subtle organic body composed of the luminiferous ether.”56 One striking corroboration of such is an encounter with a spirit entity called Newell, communicating through Piper in eleven sessions with his friend, an artist, Rogers Rich. During one of the sessions Rich observed Mrs. Piper making an odd movement with her hand that appeared to be “twirling an imaginary moustache” which Rich knew Newell to have frequently done when he was alive.57 Another was a description by one spirit entity of another spirit entity, a woman identified only as “Q” whom Hodgson had known before she died. The spirit entity Q was described as having a brown right eye with a spot of light blue in the iris. Hodgson confirmed the blemish (though he had remembered it as gray). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1129 But, as I said, this is just my short leap of faith, based on an unprecedented convergence of some of the finest scientifically trained minds of their day58 investigating an honest, straightforward woman with apparent access to supernormal knowledge. My longer leap is one with James’s late-life eternalistic mystical suggestion of consciousness already there waiting to be uncovered. Whatever there may be of an afterlife, including reincarnation, it is still the eternal playing out of fixed before-after moments (McTaggart’s C series), “as if in a field that always stood there always to be known.” Precognition and Retrocognition Whether or not Parmenides did, in fact, derive this same eternalistic perspective—“Nor was it ever nor will it be, since now it is, altogether, one, continuous”—from altered tranceinduced states, James certainly did: his mystical suggestion is immediately preceded by the precognitive experience of an ether-induced correspondent of his, Frederick Hall.59 James supported other credible precognitive experiences as well, such as a farmer’s wife who saw highly specific details of her son’s death being mourned, by people she had never known, days before she arrived on the exact scene.60 But precognition is only half the corroboration of eternalism. The other half is retrocognition, as in Piper’s capacity to revisit exactly the precise spinning movements of James’s dying cat. According to the eminent classicist, E.R. Dodds, an expert on ancient oracles, who saw Piper as an authentic trance medium,61 divination (mantikē) referred to both precognition and retrocognition, the "typical diviner" being Homer's Kalchas, "who knew things past, present, and to come."62 Indeed, says Dodds, the most celebrated seers would sometimes "exhibit supernormal knowledge of past events as evidence that their vision of the future will prove true."63 Far less threatening to James’s most cherished belief in free will, a belief scorned by 64 Blood, evidence for retrocognition was found by James in a thoroughly investigated incident of it from the only other person than Piper for whom he claimed a “supernormal faculty of seership,” a New Hampshire woman, Mrs. Titus. In a trance state, Titus accessed a missing young woman’s previous day’s fall from an icy bridge miles away, locating the exact spot beneath the surface of the murky lake and the exact position of her body: “head down, only one foot with a new rubber showing and lying in a deep hole.”65 Titus even shuttered with cold in ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1130 her trance as she accessed this scene. (Recall how Piper, too, so “inhabited the scene” of James’s recent etherization of a cat, describing how it spun around.) The professional diver, who had reluctantly returned to the location he had already searched at the urging of the victim’s employer who had hired him, later told investigators that he was not afraid of the body when he found it 20 feet below the dark surface of the lake, but of the “woman on the bridge” pointing to it. “How can any woman come from miles away and tell me where I would find this body?”66 Just how far away “Mrs. Titus herself had travelled to retrieve that information accounts for the fear exchange — encountering clairvoyance over encountering a corpse. Together, precognition and retrocognition provide the supernormal evidence for block universe eternalism. And it is worth emphasizing that the first physicist to reintroduce it into the modern age was not Einstein, but Sir Oliver Lodge. Lodge, one of the founders of wireless technology, was also one of the principle investigators of Leanora Piper, whose clairvoyance he found to be genuine.67 The quotation with which we began was published the year Einstein was given his first geometry book. What dies? Eternalism, however, is anathema to most people, and especially James, the zestquesting champion of free will, who waited until the very end of his life to propose it as "veridical revelation." But for those for whom the persistent thought (however ill-formed) of total annihilation is the deepest curse of all, and the inevitable loss of both cherished attributes and beloved companions the ongoing tragedy of life—it offers the compensation that each moment may well be eternal, existing like frames in a completed film of fixed sequences, endlessly revivable. Endlessly revivable for whom? As early as the Principles of Psychology, James “confessed” that whenever he became “metaphysical” he found “the notion” of some sort of anima mundi thinking in all of us to be a more promising hypothesis, in spite of all its difficulties, than that of a lot of absolutely individual souls."68 In that same classic early work he defined the thinker as “the passing Thought.”69 In the eternalistic worldview of his mystical suggestion, all passing thoughts, including the passing-thought-that-feels-itself-to-be the thinker, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1131 is an endless movement of the one knower consciousness, one anima mundi, through myriad knowns—knowns laying as if in a field, waiting to be uncovered. Of course, consciousness cannot exist as an eternalistic field of pre-existing known moments unless the apparently non-conscious objects that contribute to that known—to what we are mostly conscious of—participate as well. Eternalism requires the non-heterogeneity of matter and consciousness. Hodgson once published an essay in the journal Mind in which he wrote that the fundamental distinction in the world is between the me and the not-me.70 In eternalism the distinction between the me and not-me has a relative status only—like different characters, landscapes, and objects in a single dream. Both Parmenides and James opened the door to this unification, and its relevance to the fear of death cannot be overstated. For even those who believe we become a sort of astral spirit may well mourn the loss of an embodied, material substance. One thinks of the Greek afterlife below, in Hades, with their ghost-like inhabitants craving a drop of blood from the physical world above, according to Homer. But if the physical external world of matter is no less an aspect of consciousness than thought—if, in other words, consciousness creates matter, and not the other way around—the ultimate rhetorical question death would pose is not Stephen Levine’s “Who dies?” but “What dies?” “…[T]he same thing is there for thinking and being,” the famous “fragment 3” of Parmenides, has various translations and interpretations,71 but it is certainly fair game to align it with this tenet from James’s radical empiricism: “Things and thoughts are not at all fundamentally heterogeneous; they are made of one and the same stuff, stuff which cannot be defined as such but only experienced; and which one can call, if one wishes, the stuff of experience in general.”72 So what dies? For most of his life as a psychical researcher, James held out for the existence of a relationship between cosmic consciousness and “subtler forms of matter.”73 But his late life mystical suggestion brought duality of even this subtlest matter into question, suggesting consciousness alone is the ultimate substrate of both matter and energy. As early as the Principles, James wrote that “'Matter,'” as “something behind physical phenomena,” is just “a “postulate” of thought.”74 This postulate would apply to the brain (however many today believe ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1132 consciousness is a mere “biological feature of”75), no less than the wave of light photons that becomes a particle when observed (as in the double-slit experiment). So what dies? Take any given phenomenon of so-called matter, such as a wooden desk. What matter, what substance is postulated as behind it? A wooden desk, as James’s former student Dickinson Miller pointed out, can be seen as either a “light brown total or unit,” a “wilderness of woody fiber,” or “a host of ordered molecules or atoms.”76 A desk, like a body—live or otherwise— appears to have substance—whether encountered awake or in a dream—but “all that the word substance means,” says James, “is the fact that experiences do seem to belong together.”77 No apparent substance, however, belongs together with all its phenomenal aspects. For as Miller says of those three different phenomenal aspects of a desk: considered together they create a “monstrous medley.”78 The body—its substance, its matter—decomposes, rots, and disappears, even its bones eventually. But how much substantive reality did it ever have? The deeper we try to penetrate behind the phenomena of matter, as with our ever-more-powerful electromagnetic microscopes, we find it, as Bohm says, “turning more and more into empty space with an evermore tenuous structure.” A “tendency” he says “carried further by quantified theory, which treats particles as quantisized states of a field that extends over the whole of space.”79 So what dies? In his essay “Human Immortality,” James posited that the brain may well act more like a transmitter of consciousness, like a radio, than a generator. And a lifetime of psychical research led him to corroborate “extra-marginal” consciousness, “outside of the primary consciousness altogether,” with its body-centered “set of memories, thoughts and feelings.”80 The physical brain is more the radio than the orchestra. So what dies? The Self The life's work of James's afterlife research colleague, Frederic Myers, was given a highly specific title, Human Personality and Its Survival of Bodily Death, because a self essentially continuous with our embodied self is what we want to survive. But even an embodied underlying self, suggested James, as early as his Principles, is no less a postulate of thought than matter.81 Descartes got it wrong. “I think therefore I am” is not the ultimate ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1133 foundation of certainty. “I” is a wavering, ill-defined term. By the time “I” get to “I am” it has turned into “I thought.” James’s dictum, “[T]he passing thought is itself the thinker,” speaks directly to the cogito’s specious claim as a foundation of ultimate certainty. The ultimate foundation of certainty precedes the “I”—indeed, is what the “I” arises out of: sciousness, or consciousness without consciousness of self.82 The irreducible foundation of certainty is not an “I” but merely a knowing and a known. Frequently, as James states in the Principles, the known includes the sense “I,” but does not need to: “I may have either acquaintance-with, or knowledge-about, an object O without thinking about myself at all,” says James: It suffices for this that I think O, and that it exist. If, in addition to thinking O, I also think that I exist and that I know O, well and good; I then know one more thing, a fact about O, of which I previously was unmindful. That, however, does not prevent me from having already known O a good deal. O per se, or O plus P, are as good objects of knowledge as O plus me is.83 So, too, the knowing is most frequently, as with Descartes, assumed to be that of a knower “I.” But, again, that is an assumption not a certainty. In the closing passages of his revised version of the Principles, James declared that “who the knower really is,” “correlative to all this known” may well be “wide open,” not ultimately issuing from a self’s consciousness, but from wide open “sciousness.”84 Through both his radical introspections and his psychical research, James kept widening that opening, culminating in the widest opening possible, his end-of-life mystical suggestion. Of course if “consciousness is already there … as if in a field that always stood there to be known,” then the known and the knower must be homogenized, beyond the simple nonheterogeneity of “things and thoughts” of his radical empiricism. 85 Either things must become thoughts (a/k/a the hardest problem), or thoughts become things. But thoughts, as it turns out, do become things—apparent things—to all who dream, as many do, in highly specific detail. As James says: “If I dream of a golden mountain, it no doubt does not exist outside of the dream, but in the dream the mountain is of a perfectly physical nature or essence, it is as ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James physical that it appears to me.”86 1134 In an eternalistic world everything physical is only, ultimately, “as physical.” So what dies? Curious Autonomy Recall the fear of the diver. Repeatedly in the literature of clairvoyant incidents, fear, even horror, is a response to an eternalistic clairvoyant revelation. Such fear is appropriate, since eternalism issues a mortal blow to the sense of self-agency, replacing what James called our “show” of “curious autonomy, as if we were small active centers on our own account” with what we have always known at least “in one sense” we are: “passive portions of the universe.”87 Yet may we not affirm, along with Hodgson, Myers, Lodge, and other investigators of the Piper phenomenon that the show of curious autonomy might well survive? There will be gaps in self-identification for sure—just as there are every night; there may be a painful separation from the body we have been identified with (“like tearing limb from limb” as the aforementioned spirit Newell put it, adding “but once free how happy one is”;88 but our curious autonomy curiously seems to continue, not only as astral facsimiles of our embodied selves, but as reembodied incarnations of new “centers of autonomy.” survive. Human personality does appear to The Piper transcriptions, combined with Ian Stevenson’s compelling research on reincarnation, frees us from James’s fear of a vacuous “white-robed harp-playing heaven,”89 or of a further dispersal into a depersonalized cosmic consciousness, however joyous our personal appreciation of such cosmic consciousness may be, as in G.P.’s “Love is spirit; love is everything; where love is not, there nothing is,”90 or the more down-to-earth, ether-induced altered-state experience that prompted James to first speculate on the prime reality of “sciousness”: During the syncope there is absolute psychic annihilation, the absence of all consciousness; then at the beginning of coming to, one has at a certain moment a vague, limitless, infinite feeling—a sense of existence in general without the least trace of distinction between the me and the not-me.91 James himself, described coming out of a chloroform anesthesia as “to wake to a sense of my own existence as something additional to what had previously been there."92 And it has been ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1135 well imagined that one dies to some sort of limitless, infinite experience. But like the woman in Arthur Deikman’s famed meditation-on-a-blue-vase experiments, in which a “diffuse blue occupied the entire visual field” and participants experienced different degrees of “merging with the vase,” I might well, as she did, resist the notion of being “merged completely with that diffuseness … bringing myself back in some way from it.”93 (Though it is more difficult to imagine resisting what one of Piper’s spirits described as an early, post-death encounter with an inconceivable, unimaginable white light, “the most brilliant and yet the softest moonlight you ever saw.”)94 I am all for an ongoing nature “born for the conflict” as James says,95 or, at least, the ongoing illusion of conflict. Perpetual conflict, with a throughline of subtle aspects—subtler than any physical instruments can detect—a throughline of each body-mind that “reassociates with phenomenal conditions of bodily existence upon rebirth,” as Da Free John says96 — individual striving forever with no end in sight and no beginning, a defining characteristic of a perfect circle. It makes no difference that in such a fixed monism of consciousness the conflict is not ultimately real. Has there ever been any eternalist, from Parmenides to Einstein, who fully believed in such a pre-ordered universe? Indeed, full belief in such a pre-ordered universe absent any veridical, individual initiative might well invoke despair, before deeper penetration into the belief eliminates the despairer as an independent agent making things happen and renders her or him at best a mere arriver in each moment. But can penetration into the belief ever be total? Did Einstein’s eternalism truly console him? Does it, in our own time, console block universalists Julian Barbour or Vesselin Petkev? Has there ever been anyone who so completely inhabited a pre-ordered universe that they would, like the conflict-free (a/k/a enlightened) Buddha, arrive fully present in each moment, “having … abandoned favoring and opposing?”97 Let us assume, then, that even in the eternally recurring fixed relations of a windrosed mandala, “from a centerpoint equally matched everywhere,” there is always something to apparently do, something to apparently strive for, whether physically embodied or not. Embodied or “astral,” each radii is precisely and eternally what it is, and never more than what it is, so that there is no thickening or layering in each uncovering moment, just as there is none in a ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1136 looped film's endless journey through a projector, or the full moon's periodic beam upon a lake. Although from the perspective of commonsense duality "I" might be increasingly enriched by each glimpsed moonglow or by each repeated viewing of a film, a wind-rosed mandala of consciousness being eternally uncovered has no such cumulating vantage point. Nor is any moment of consciousness “definitely closed off unto itself”98 —a point James emphasized frequently—however much the illusion of such enclosed consciousness is forcefully suggested by the apparent individuation of our apparently physical bodies. James, the eternalistic mystic, was not as ready as Einstein, the eternalistic physicist, to offer eternalist consolations for the apparent doom awaiting our bodies. But he had recourse to another consolation. “When that which is you passes out of the body, he wrote to his perpetually invalid sister, Alice, as she lay dying, I am sure there will be an explosion of liberated force and life til then eclipsed and kept down.”99 And although he knew his sister was not a fan Mrs. Piper, he did not withhold from her where his assurance for the survival of “that which is you” came from. However tentatively offered, and however tentatively—and, til the end of his life, sporadically— believed in by James himself100—such assurance may well be, even for eternalists, the best assurance we have: “…enlargements of the self in trance, etc., are bringing me to turn for light in the direction of all sorts of despised spiritualistic and unscientific ideas.”101 Bibliography Blood, Benjamin Paul (1860). Optimism (Boston: Bela Marsh). Blood, Benjamin Paul (1920). Pluriverse (Boston: Marshall Jones). Blum, Deborah (2006). Ghost Hunters: William James and the Search for Scientific Proof of Life After Death (New York: Penguin). Bohm, David & Hiley, Basil (1993). The Undivided Universe (London: Routledge). Braude, Stephen E. (2003). Immortal Remains: The Evidence for Life After Death (Lanham, MD: Rowman & Littlefield). Bricklin, Jonathan (2006). "Switched-Off Consciousness: Clarifying What it Cannot Mean." Journal of Consciousness Studies 13 (4). 16-17. Bricklin, Jonathan (2007). Sciousness (Guilford, CT: Eirini Press). Bricklin, Jonathan (2015). The Illusion of Will, Self, and Time: William James’s Reluctant Guide to Enlightenment (Albany: SUNY Press). Burkhardt, Frederick, ed. (1981). The Works of William James: The Principles of Psychology, Vol. III (Cambridge, MA: Harvard University Press). Deikman, Arthur (1963). “Experimental Meditation,” Journal of Nervous and Mental Disease 136, 339-43. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1137 Dodds, E. R. (1934). “Why I Do Not Believe in Survivalism.” Proceedings of the Society for Psychical Research, vol. 13, 147-172. Dodds, E. R. (1973). The Ancient Concept of Progress and Other Essays on Greek Literature and Belief (New York: Oxford University Press). Gardner, Martin (2004). Are Universes Thicker Than Blackberries? Discourses on Gödel, Magic Hexagrams, Little Red Riding Hood, and Other Mathematical and Pseudoscientific Topics (New York: W. W. Norton). Gauld, Alan (1968). The Founders of Psychical Research (London: Routledge). Gupta, Bina (1998). The Disinterested Witness: A Fragment of Advaita Vedanta Phenomenology (Illinois: Northwestern University Press). Hodgson, Richard (1885). “The Consciousness of External Reality,” Mind, 10 (39), 321-346. Hodgson, Richard (1898). “A Record of Observations of Certain Phenomena of Trance,” in The Proceedings of the Society for Psychical Research, vol. 13 (London: Kegan Paul). Hodgson, Shadworth (1898). The Metaphysic of Experience, vol. I (London: Longmans, Green). James, William (1890). The Principles of Psychology, vols. I-II (New York: Henry Holt). James, William (1892/1992). Psychology: Briefer Course, in William James: Writings: 18781899 (New York: Library of America). James, William (1897/1992). The Will to Believe and Other Essays in Popular Philosophy, in William James: Writings: 1878-1899 (New York: Library of America). James, William (1898/1992). "Human Immortality," in William James: Writings: 1878-1899 (New York: Library of America). James, William (1902/1987). The Varieties of Religious Experience, in William James: Writings 1902-1910 (New York: Library of America). James, William (1905c/2005). "The Notion of Consciousness," translated by Jonathan Bricklin in Sciousness, pp. 89-111. James, William (1909b/1987). "The Confidences of a 'Psychical Researcher,'" in William James: Writings 1902-1910 (New York: Library of America). James, William (1910a/1987). "A Suggestion About Mysticism," in William James: Writings 1902-1910 (New York: Library of America). James, William (1910b/1987). "A Pluralistic Mystic," in William James: Writings 1902-1910 (New York: Library of America). James, William (1911/1987). Some Problems of Philosophy: A Beginning of an Introduction to Philosophy, in William James: Writings 1902-1910 (New York: Library of America). James, William (1912/2003). Essays in Radical Empiricism (Mineola, NY: Dover Publications). James, William (1986). The Works of William James: Essays in Psychical Research (Cambridge, MA: Harvard University Press). James, William (1988b). The Works of William James: Manuscript Lectures (Cambridge, MA: Harvard University Press). John, Da Free (1983). Easy Death (Clearlake, California: The Dawn Horse Press). Kingsley, Peter (2003). Reality (Inverness: Golden Sufi Press). Lodge, Oliver (1891/1892). Report of the Sixty-First meeting of the British Association for the Advancement of Science, Held at Cardiff in August 1891 (London: Spottewodde and Co.). Lodge, Oliver (1931/2012). Past Years: An Autobiography (Cambridge, UK: Cambridge University Press). Myers, F.W.H. (1903). Human Personality and its Survival of Bodily Death, vol. I (London: Longmans, Green). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1138 Nanamoli, Bhikkhu, & Bodhi, Bhikku (1995). The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya (Teachings of the Buddha) (Somerville: Wisdom Publications). Palmer, John (2009). Parmenides and Pre-Socratic Philosophy (Oxford: Oxford U. Press). Podmore, Frank (1911). The New Spiritualism (New York: Henry Holt). Schlipp, Paul Arthur (1974). The Philosophy of Karl Popper (Lasalle, IL: Open Court). Schweig, Graham M. (2007). Bhagavad Gita (New York: Harper Collins). Searle, John (1992). The Rediscovery of Mind (Cambridge, MA: MIT Press). Simon, Linda (1999). Genuine Reality: A Life of William James (Chicago: U. of Chicago Press). Skrupskelis, I. & E. Berkeley (eds.) (1999). The Correspondence of William James, vol. 7 (Charlottesville, VA: University of Virginia). Skrupskelis, I. & Berkeley, Elizabeth M., Editors (2001). The Correspondence of William James, vol. 9 (Charlottesville, VA: University of Virginia). Taylor, Eugene, & Wozniak, Robert H. (1996). Pure Experience: The Response to William James (Bristol, UK: Thoemmes). Tymn, Michael (2014). Resurrecting Leonora Piper: How Science Discovered the Afterlife (Guildford, UK: White Crow Books). Zohar, Danah (1983). Through the Time Barrier: A Study in Precognition and Modern Physics (London: Granada). Notes 1 Lodge, 1891, p. 554 2 Parmenides, fr. 8 3 Zohar, 1983, p. 118 4 Bricklin, 2015 5 James, 1910a, p. 1280 6 James, 1897, p. 570 7 James, 1909, p. 131 8 James, in Bricklin, 2007, p. 110 9 James, 1890a/I, p. 346 10 James, 1909, p. 104. For an extended discussion of such pulsing as a foundation of both Buddhist meditation and quantum physics, see Bricklin, 2015. 11 James, 1910a, p. 1274 12 James, 1910a, p. 1280 13 Parmenides, fragment 8, lines 43-44 14 See Bricklin, 2015, p. 224 15 James, 1910b, p. 1312 16 Blood, 1860, p. 130 17 Verse, 2.6, translated by Schweig, 2006, p. 40 18 de Broglie, quoted in Schlipp, 1974, p. 114 19 James, 1988b, p. 70 20 James in Skrupskelis, 2001, p. 501 21 James, 1986, p. 252 22 See Kingsley, 2003 23 See Bricklin, 2015, pp. 306-307 24 Parmenides, fr. 2 25 Gupta, 1998, p. 27. See discussion in Bricklin, 2015, p. 124 26 Blood, 1920, p. 153 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1139 27 Hodgson, S., 1898/I. p. 455 28 Bricklin, 2006, pp. 16-17 29 James, 1986, p. 494 30 James, 1896, p. 190 31 James, 1986, p. 374 32 James, 1986, p. 131 33 James, 1986, p. 188 34 Hodgson in Tymn, 2013, p. 18 35 James, 1986, p. 436 36 James, 1986, p. 131 37 Tymn, 2014, p. 18-19 38 Podmore, 1910, p. 222. 39 James, 1986, p. 188. The frequently excellent science writer, Martin Gardner, for one, offers what I believe can be best described as an under-researched, overly speculative essay: “How Mrs. Piper Bamboozled William James” (Gardner, 204, 252-262 ). And Gardner’s essay was used by both the daily and Sunday New York Times’ book reviewers in their review of Blum’s book to torpedo anyone’s advance toward Piper. Gardner, at his best, can hold his own with James when it comes to assessing valid empirical research. But that little essay—window-dressed as "a long exposé" by the Sunday Times reviewer—cannot survive an extended examination of the actual sessions, and the rigorous context in which they were conducted. (See, especially the books by Tymn, Braude, and Gauld, listed in the bibliography). There is also a deft point by point-by-point exposure of what James might have called Gardner's “humbug” (his terms for critics guided more by narrow preconception than honest exploration): Michael Prescott’s "How Martin Gardner Bamboozled his Readers" http://michaelprescott.typepad.com/michael_prescotts_blog/2007/08/how-martin-gard.html . See also Greg Taylor’s detailed response to Gardner: http://www.dailygrail.com/essays/2010/11/skeptical-skeptic 40 James, 1986, p. 372 41 James, 1986, p. 360 42 James, 1986, p. 254 43 James, 1986, p. 217 44 James, 1986, 185 45 James, 1986, p. 184 46 James, 1986, p. 188 47 James, 1986, p. 188 48 1986, p. 255 49 Blum, 206, p. 218 50 Hodgson, R., 1896, p. 364 51 James, 1986, p. 496 52 Blum, p. 217, and Gauld, p. 259 53 ibid. 54 James, 1986, p. 191 55 Hodgson, R., 1896, p. 301 56 Hodgson, R., 1896, p. 364 57 Tymn, 2013, p. 91 58 In addition to James and Lodge, Nobel physiologist Charles Richet, chemist Sir William Crookes. 59 James, 1910b, 1279-1280 60 Myers, 1903, pp. 402-405. For how precisely detailed accurate precognitive visions can be contrasted with apparent precognitive visions that do not “realize” see Bricklin, 2015, pp. 99-100. 61 Dodds, 1934 62 Dodds, 1973. P. 160 63 Dodds, 1973, p. 160 64 Blood, 1920, pp. 82-203 65 James, 1986, p. 239 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1119-1140 Bricklin, J. What Dies? Eternalism and the Afterlife in William James 1140 66 James, 1986, p. 239 67 Lodge, 1931, p. 212 68 James, 1890/I, p. 346 69 James, 1890/I, p. 346 70 Hodgson, R. (1885) 71 See Palmer, 2009, 118-122 72 James, 1905, p. 110 73 James, 1986, p. 374 74 James, 1890/I, p. 304 75 Searle, 1992, p. 90 76 Miller, in Taylor, 1996, p. 185 77 James, 1911, p. 1045 78 Miller, in Taylor, 1996, p. 185 79 Bohm & Hiley, 1993, p. 322 80 James, 1902, p. 218 81 James, 1890/I, p. 185 82 James, 1890/I, p.304 83 Ibid., p. 274 84 James, 1892, p. 433 85 James, in Bricklin, 2007, p. 110 86 James, in Bricklin, 2007, pp. 94-95 87 James, 1897, p. 476, emphasis added 88 Tymn, 2013, p. 24 89 James, 1897, p. 583 90 Tymn, 2013, p. 93 91 James, 1890/I, p. 291 92 ibid. 93 Deikman, 1963, p. 337 94 Tymn, 2013, p. 131 95 James, 1902, p. 338 96 John, 1983, p. 185 97 Mahatanhasankhaya, Sutta 38, in Nanamoli & Bodhi, 1995, p. 360 98 James, 1890/I, p. 350 99 James, in Skrupskelis, 1999, p. 178 100 The year before he died, James summarized his lifelong struggle with spiritism in his “Report on Mrs. Piper’s Hodgson-Control”: “I myself can perfectly well imagine spirit-agency, and I find my mind vacillating about it curiously” (James, 1986, p. 284). 101 James, in Skrupskelis, 1999, p. 178 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

CoCoMo: Computational Consciousness Modeling for Generative and Ethical AI Edward Y. Chang Computer Science, Stanford University echang@cs.stanford.edu arXiv:2304.02438v2 [cs.OH] 8 Apr 2023 ABSTRACT The CoCoMo model proposes a computational solution to the challenge of incorporating ethical and emotional intelligence considerations into AI systems, with the aim of creating AI agents that combine knowledge with compassion. To achieve this goal, CoCoMo prioritizes fairness, beneficence, non-maleficence, empathy, adaptability, transparency, and critical and exploratory thinking abilities. The model employs consciousness modeling, reinforcement learning, and prompt template formulation to support these desired traits. By incorporating ethical and emotional intelligence considerations, a generative AI model can potentially lead to improved fairness, reduced toxicity, and increased reliability. keyword: computational consciousness, ethics, foundation models, generative AI, AI safety. 1 INTRODUCTION Narrow AI, also known as system-1 AI [33], is designed for performing specific, predefined tasks using machine learning algorithms, such as object recognition and language translation. However, when it comes to more complex generative AI tasks such as reasoning, critical and exploratory thinking, and emotion and behavior modeling and regulation, system-1 AI falls short. To address these limitations, researchers (e.g., Yoshua Bengio [4]) have proposed the development of system-2 AI, which aims to mimic human cognitive abilities. Several generative models have been developed since 2022 for text [7, 45, 46, 65], image [56, 57], and video generation [60]. However, these models face issues of bias, toxicity, robustness, and reliability [69, 73]. In this paper, we propose a solution to address these concerns by modeling emotional intelligence and ethical guardrails within a generative AI model itself, drawing on insights from the study of human consciousness. We believe that addressing these issues outside of a generative AI model is equivalent to imposing censorship on user-generated content, which is a difficult and non-scalable task [29, 72]. Human consciousness is believed to regulate impulsive and reflective unconsciousness to make compromises between competing goals and values. Understanding how human consciousness works, both physically and functionally, can help us gain valuable insights for developing a regulator that guides behavior and creativity in a generative AI model. The nature and origin of consciousness have been studied for centuries, resulting in various theories, including the global workspace theory [2], integrated information theory [66–68], neural correlates of consciousness approach [18, 37], and attention schema theory [30, 31], among others. These studies of consciousness provide valuable insights for architecting system-2 AI. Drawing on the functionalist approach1 to model consciousness, this paper defines the desired traits and capabilities of system-2 AI, which include knowledge, fairness, beneficence, non-maleficence, empathy, adaptability, transparency, and critical and exploratory thinking abilities. While this list is not exhaustive, it provides a starting point for developing ethical guardrails and emotional intelligence in AI systems. Depending on the context and application of AI, additional ethical considerations or modifications to these principles may be necessary. To embody these capabilities and principles, we introduce the Computational Consciousness Model (CoCoMo), which leverages priority-based scheduling, reward-based optimization, and Socratic dialogues. CoCoMo offers customization based on cultural and individual requirements through adaptive prompt templates [16, 39], and facilitates the transition between unconsciousness and consciousness states through a multi-level feedback scheduler and interrupt mechanism. To enable emotion and behavior modeling and regulation, and critical and exploratory thinking, CoCoMo interacts with large language models2 [7, 40, 45, 46, 65] using interactive question-answer-based dialogues. Furthermore, a reinforcement learning module maps external values and rewards that it learns to internal task-scheduling priorities. CoCoMo has the potential to support the development of adaptive computational consciousness that integrates knowledge and compassion, and models emotional intelligence for generative AI systems. This has the potential to benefit humanity and society in significant ways. The paper is structured into five sections, including a survey of related work in various fields to define consciousness for computational modeling in Section 2, a list of System-2 AI capabilities in Section 3, a proposal of CoCoMo, its modules, functions, and algorithms in Section 4, and concluding remarks and open issues for future research in Section 5. 2 UNDERSTAND CONSCIOUSNESS To model a system that exhibits human-like consciousness and to support generative tasks that require more complex reasoning, decision-making capabilities, and ethical considerations, this section begins by reviewing the mechanisms of consciousness and surveying representative theories and hypotheses proposed by researchers in various fields. While theories of consciousness have been proposed in philosophy and theology, our modeling efforts 1 Functionalism proposes that consciousness arises from the function of the brain, rather than its specific physical or neural implementation [26, 55]. Section 2.3 provides justifications. 2 Due to the multimodal nature of recently developed pre-trained models, the study by [6] proposed referring to these models as foundation models. an example of top-down processing that involves conscious planning and execution. In the next section, we will delve into the mechanisms behind both top-down and bottom-up awareness [35]. Sigmund Freud was among the first to propose a model of the mind that incorporates both conscious and unconscious processes [28]. According to Freud, the unconscious mind is the source of many of our actions and behaviors and has a critical role in shaping our thoughts and feelings. He believed that the unconscious mind exerts a significant impact on our conscious thoughts and behaviors. Unconscious processes are also fundamental to many vital functions of the human body, such as regulating heart rate, respiration, digestion, and other autonomic functions. These processes are often known as automatic or reflexive because they occur unconsciously and do not require conscious thought or awareness. The unconscious mind also plays a role in other aspects of human behavior and cognition, including memory, peripheral perception, and reflexive reactions triggered by a crisis [36, 51]. require quantifiable metrics for optimization. Therefore, we examine scientific evidence from fields such as physics, biology, neuroscience, psychiatry, and computer science, as outlined in this survey. 2.1 Definition and Complexity There has been numerous definitions on consciousness coming from various disciplinaries, from the time of ancient Greece (Plato and Aristotle) and ancient India (Upanishads, 800BC). According to Oxford Languages [1], consciousness is “the state of being awake and aware of one’s surroundings.” This definition by Michio Kaku’s [34] brings forth the “complexity” of an organism’s consciousness, which is determined by the complexity of its sensing and response system. The more complex an organism’s ability to sense and respond to stimuli in its environment, the more information is transmitted and processed, leading to a more complex consciousness. Therefore, the complexity of consciousness can be characterized by the complexity of its information processing mechanisms and capacity. For instance, flowers have a lower level of consciousness compared to human being. The Integrated Information Theory (IIT) [66–68] proposed by Giulio Tononi is similar to Kaku’s idea about the relationship between the complexity of an organism’s consciousness and its sensory and response system. IIT proposes that consciousness arises from the integration of information across different brain areas, and that the complexity of an organism’s consciousness is determined by the amount of integrated information it can process. Other theories of consciousness include the Global Workspace Theory [2], which suggests that consciousness arises from the interaction between different brain areas, and the Dynamic Core Hypothesis [24], which proposes that consciousness arises from the interaction of different neural networks in the brain. Human beings have sensory organs for obtaining information through sight, hearing, smell, taste, touch, and proprioception, which allow us to perceive and interpret stimuli in our environment. This is essential for survival and ability to interact with the world. 2.2 Figure 1: Bottom-up Attention: Stimulus −→ Cerebellum −→ Cerebrum −→ Response. (Figure generated based on [61]. 2.3 Theories: Panpsychism vs. Functionalism Two theories exist on the nature of consciousness: Panpsychism and Functionalism. In this paper, we choose the Functionalism approach to formulate our proposed computational consciousness model in Section 4 since it can be modeled and implemented as a computer program regardless of its physical or neural implementation. The Functionalist approach can account for subjective experience by incorporating context and collecting user feedback. In this section, we outline our reasoning for selecting the Functionalist theory. Arise of Consciousness How does consciousness detect changes in our body and environment? Consider the example of the stimulus-response model illustrated in Figure 1. In this scenario, a glass of water serves as the stimulus, and the human eye acts as the receptor. Once the eye detects the stimulus, it sends signals through sensory neurons to the cerebellum, which unconsciously processes these signals. When the signal strength surpasses a threshold, the cerebrum, which manages consciousness, activates to plan and initiate movement instructions through motor neurons to the hand (the effector) to fetch the glass of water. This process is referred to as the “arising of consciousness.” There are two conscious events in this example: the awareness of the sensation of thirst and the act of quenching that thirst. Both events involve consciousness but in different ways. The awareness of thirst is an example of bottom-up awareness that arises from unconscious processes. The process of fetching a glass of water is 2.3.1 Theory of Panpsychism. Panpsychism posits that consciousness is a fundamental aspect of the universe and is present in all matter, including inanimate objects. Proponents of panpsychism include David Chalmers [10, 11], Galen Strawson [62], and Thomas Nagel [42, 43]. While both Chalmers and Strawson focus on explaining the subjective nature of consciousness and its irreducibility, Nagel argues that subjective experience is a fundamental aspect of the world that cannot be reduced or explained by any physical theory [23, 38]. Panpsychism is contrasted with functionalism, which is a philosophical theory that posits that consciousness is a functional property of the brain that emerges from its computational processes. Unlike panpsychism, functionalism does not see consciousness as 2 3.1 a fundamental aspect of the universe and instead views it as an emergent property of complex physical systems. 2.3.2 Theory of Functionalism. Functionalism proposes that consciousness arises from the function of the brain, rather than its specific physical or neural implementation [26, 55]. According to this view, consciousness can be understood as a mental or computational process that performs certain cognitive functions, such as perception, attention, decisionmaking, and so on [5]. This function-agnostic approach allows a computation model to support the wide variety of different types of conscious experiences that exist, such as the experience of sight, hearing, touching, and so on. Each of these experiences is produced by different neural processes in the brain, but functionalism suggests that they are all instances of consciousness because they all perform similar functions, such as representing the world and guiding behavior [22]. Therefore, these functions can be supported by the same computational models [58], such as neural networks . A practical benefit of supporting functionalism is that it can account for the fact that consciousness seems to be transferable or multiple realizable [27]. This is similar to the way a computer program can be run on different types of hardware and still perform the same functions. Under functionalism, subjective experiences can be modeled into a computer program, with the issue of subjective experience being addressed by incorporating context and collecting user feedback. 3.2 Awareness Awareness refers to the conscious perception of one’s surroundings, thoughts, and feelings. Bernard Baars [2] posits that consciousness is a global cognitive process that integrates information from various sources and enables interaction with the environment. This process is centered on the concept of a global workspace, a hypothetical system in the brain that facilitates the integration and availability of information to other cognitive processes. According to Baars, consciousness arises when information is broadcast to the global workspace, making it accessible for other cognitive processes to act upon. Baars’ theory also distinguishes between awareness and attention. While related, they are not synonymous. Awareness encompasses the full scope of conscious experience, while attention is a specific cognitive process that enables focus on certain stimuli or sources of information. In CoCoMo, an event that is being aware of can be placed in a low-priority task/job pool, awaiting a central scheduler to prioritize and pay attention to it. We discuss the attention function and its mechanisms next. Key Takeaways: When designing a computational model of consciousness, it’s essential to keep two points in mind: • Functionality over physical implementation: The model should focus on providing the necessary functions of consciousness, such as reasoning, planning, and emotion interpretation, rather than strict mimicry of the anatomy and function of the brain. • Addressing subjective experience: It’s crucial to address the issue of subjective experience, the “hard problem3 ” of consciousness, rather than avoiding it. This aspect of consciousness is essential for many real-world scenarios and ignoring it may limit the model’s effectiveness and flexibility. 3 Perception Perception is the process of interpreting sensory information and forming mental representations of the environment [32]. This process is typically supported by system-1 AI, or unconsciousness. However, a computational model should consider how the transitions between unconscious background perception and conscious awareness are performed. Schrödinger’s work [59] provides insights into the mechanisms in physics that could be used to implement these transitions, as described in Section 3.3 under the attention function of CoCoMo. 3.3 Attention, Bottom-Up and Top-Down FUNCTIONALITIES OF CONSCIOUSNESS In the previous section, we justified our functionalist approach to designing a system with human-like consciousness that supports generative tasks requiring complex reasoning and decision-making abilities. In this section, we present a list of key conscious functions and their specifications. We draw on theoretical findings in psychiatry and neuroscience to justify the corresponding design elements in our Computational Consciousness Model (CoCoMo), which will be presented in Section 4. The list of functions we consider includes perception, awareness, attention, emotion, critical thinking, and exploratory thinking (creativity). Figure 2: A jump may occur when energy peaks at point 3. Attention is the ability to focus on specific stimuli or tasks and to filter out distractions [2]. It allows us to efficiently process and attend to important information and tasks while ignoring irrelevant or distracting stimuli. Attention is closely linked to our perception, memory, and decision-making processes [53], as the information we attend to is more likely to be encoded in memory and to influence our decisions. Attention in consciousness can be broadly classified into two modes: bottom-up and top-down. The bottom-up model of attention, proposed by Erwin Schrödinger in his book “What is Life”, suggests 3 There is an “explanatory gap” between our scientific knowledge of functional con- sciousness and its “subjective,” phenomenal aspects, referred to as the “hard problem” of consciousness [12]. 3 that the attention mechanism functions similarly to a “quantum jump” in quantum mechanics [59]. According to this model, the sense organs continuously receive streams of information, which are processed by the unconscious mind. Once the energy of certain signals (e.g., heat) reaches a threshold, a quantum jump occurs, and the conscious mind becomes aware of the new event. The conscious mind then prioritizes attention by evaluating alerts in the executive system and scheduling the highest-priority task for the orienting system to handle. Once in the attention mode, a person can plan their next action and direct relevant effectors (such as their limbs or sense organs) to act or gather further information. This is referred to as top-down attention, which takes place entirely within the conscious mind. Schrödinger’s model also explains the transition from consciousness to unconsciousness through the second law of thermodynamics [59]. His “fading out of consciousness” insight aligns with the idea that attention is a limited resource that can be affected by factors such as motivation and fatigue. Therefore, Schrödinger’s model offers a potential physical basis for implementing the attention mechanism and the dynamic nature of consciousness using a scheduler in CoCoMo. In Section 4.2, we will present CoCoMo’s emotion modeling, behavior shaping, and reward system. These features enable artificial agents to express emotions within ethical boundaries and establish meaningful relationships with humans. Notes to CoCoMo design Large pre-trained language models (LLMs) and prompting mechanisms can be utilized to enable the programming of emotions in verbal communication. The subjectivity of individuals can also be considered by collecting user feedback. 3.5 Notes to CoCoMo design The attention mechanism in CoCoMo should prioritize conscious events and allocate computational resources based on the priority level. CoCoMo’s orient system should be able to handle events according to priority and complexity, while the executive system should handle alert evaluations and task scheduling. The sensory input intensity and overall energy levels, among other factors, should be considered in defining the threshold for triggering attention. Detailed specifications are depicted in Section 4.1. 3.4 Critical Thinking Critical thinking is a mental process that involves analyzing, evaluating, and reconstructing information and arguments in a systematic and logical manner. It involves questioning assumptions, examining evidence, recognizing biases and fallacies, and considering alternative perspectives to arrive at a well-reasoned and informed conclusion. There are various theories and models in psychology that attempt to explain the process of thinking and how it can be influenced by different factors. Some models relevant to our design purpose are the dual-process model [33], the information processing model [41], the cognitive psychology model [44], the connectionist model [58], and the social cognitive theory [3]. Richard Paul and Linda Elder have developed a programmable framework for critical thinking and have published extensively on the subject [25]. Critical thinking involves asking the right questions to first articulate the issue, evaluate candidate supporting reasons, assumptions, and evidence, and find counterarguments before drawing a conclusion. A thinking process or a problem-solving session requires a knowledge base, which can be served by large pre-trained language models (LLMs) such as GPT-4 [46] and LaMDA [65]. Critical thinking and critical reading can be formulated by engineering prompt templates, which is feasible [16, 39]. We will elaborate on how critical thinking can be implemented following these steps depicted in Section 4.3. Emotion and Ethics Emotions are experiences of feelings that can occur both unconsciously and consciously. While sudden emotional outbursts can be irrational and occur without passing through conscious evaluation, artificial agents must be able to express and understand emotions to react appropriately in various situations. (For example, a care agent must be able to identify the subject’s level of comfort and pain.) Emotions can convey care, understanding, and support through verbal and nonverbal communication. Antonio Damasio’s work in “Descartes’ Error” [19] emphasizes the role of emotions in human decision-making, self-perception, and perception of the world. Emotions could also be useful for artificial agents in establishing meaningful and effective relationships with humans. Research conducted at a senior home on end-of-life care [64] identified certain behaviors and emotions that were particularly comforting and desirable to the residents. Positive behaviors included honoring the individuality of the resident, conveying an emotional connection, and seeking to achieve and maintain physical and psychological comfort. These behaviors involve being attentive, expressing love, empathy, joy, and laughter, as well as showing gratitude and appreciation, which brought a sense of contentment and happiness. 3.6 Exploratory Thinking Creativity is a delicate balance between freedom and constraints, as deviating from the norm is essential for generating new ideas. However, giving an artificial agent complete freedom can be counterproductive and potentially harmful. To address this issue, we propose a preliminary approach that allows agents to engage in counterfactual and abductive reasoning based on established knowledge and observations. Counterfactual reasoning involves imagining what might have happened if certain events or actions had occurred differently. This approach has been used in fields such as cross-examination [52, 54], where it allows for the examination of alternative scenarios. Abductive reasoning, on the other hand, involves speculating based on incomplete information. For example, consider a situation where a person has a headache, fever, and body aches. These symptoms could be caused by a variety of conditions, such as a cold, flu, or COVID-19. Using abductive reasoning, a doctor might consider the person’s symptoms and come up with a hypothesis that the person 4 has COVID-19, since that is a more likely explanation based on the current prevalence of the disease. Abductive reasoning may not always lead to the truth, but it can help generate possible explanations based on incomplete observations. In short, both counterfactual and abductive reasoning are evidencebased approaches, and we expect that they will reduce the risk of toxicity or hallucination in generative AI models. To achieve high accuracy, abductive reasoning must be complemented with either deductive or inductive reasoning, or involve human input in the loop [16]. In Section 4.4, we present our prompts to GPT-3 and two pilot examples to demonstrate how counterfactual and abductive reasoning can be used to promote creativity while maintaining ethical standards. 4 Figure 3: Interrupt into & Fading out Consciousness. COMPUTATIONAL CONSCIOUSNESS of awareness takes place, a task is moved from the lowest-priority queue to a queue that handles conscious tasks. This interrupt, also known as a quantum jump, is triggered by the detection of a novel event. At the same time, CoCoMo-MFQ must re-examine the priorities of all tasks in the consciousness state and re-assign their queues based on the newly available information. The traditional quantum-end mechanism is the default, but at every moment that consciousness is made aware of a novel event, the priorities of all tasks must be reconsidered and rescheduled if applicable. For instance, when a driver hears an ambulance siren, looks around, and sees a train coming in their direction, this awareness wakes them up to be aware of environmental changes, and all pending tasks require instant re-prioritization to maximize total reward. The mechanism of CoCoMo-MFQ can deal with interrupts and rescheduling, hence is well suited to serve as the core of CoCoMo. The criteria for determining task priorities in CoCoMo-MFQ are context-based and individual-dependent. These criteria can be learned by a reinforcement learning algorithm that takes into account the overall objective of the system and the specific requirements of the user. After rewards have been learned by reinforcement learning, the reward values are used to set the priorities for CoCoMo’s tasks. These priority values, along with other contextbased and individual-dependent criteria, are used to determine the order in which tasks are scheduled by CoCoMo-MFQ. Figure 3 depicts a task is scheduled into a priority queue after an interrupt event, and hence transitions into the consciousness mode. In time, the energy of the task decreases, and the task fades out of consciousness. We discuss these two mechanisms next. This section describes the Computational Consciousness Model (CoCoMo) and its plausible implementation, building on the theoretical justifications and desired functions of consciousness presented in Sections 2 and 3. CoCoMo consists of four modules: the receptor, unconsciousness, consciousness, and effector modules, as shown in the stimulusresponse diagram in Figure 1. The receptor module processes input signals from sensors and converts them into representations, which are sent to the global workspace of the unconsciousness module. The unconsciousness module performs discriminative classification and schedules events based on a multi-level feedback scheduler, discussed in detail in Section 4.1. The consciousness module is single-threaded and maintains a schema for each task, along with a reward system and a prompt-template generation system that are further explored in Sections 4.2, 4.3, and 4.4, respectively. Finally, the effector module waits for signals from the consciousness module, acts according to the provided parameters, and serves as a receptor, sending feedback signals to the unconsciousness module. 4.1 MFQ Scheduler — Attend Aware Tasks CoCoMo employs the multi-level feedback queue (MFQ) [17] as its baseline scheduler to ensure effective management of conscious and unconscious tasks. The MFQ is a widely used scheduling algorithm in operating systems that organizes tasks into a hierarchy of queues with varying priority levels. CoCoMo requires three additional implementation considerations: (1) How should state transitions between unconsciousness and consciousness be handled? (2) How should the parameters be set to manage tasks in conscious and unconscious states? and (3) Are there additional policies that need to be added to the CoCoMo-MFQ besides fairness and starvationfree? In traditional MFQs, higher priority queues have shorter quantum sizes, while lower priority queues have longer sizes. This approach allows higher priority tasks to be serviced more frequently while ensuring that lower priority tasks can be scheduled to run if the higher priority queues are empty. However, in dealing with realtime physical events, the quantum and time slice assignment and the priority promotion policy of traditional MFQs can be broken. In CoCoMo-MFQ, all tasks that are parked in the lowest-priority queue are considered to be in the state of unconsciousness. The current running task is the one that is “attended to.” When an interrupt 4.1.1 Interrupt & Synchronization Mechanisms. CoCoMo must include an interrupt mechanism to facilitate the transition from unconscious to conscious state. Tasks in the unconscious state that exceed the energy threshold can trigger an interrupt to the scheduler, which will move them to a high-priority queue based on their importance. Additional policies may be required to enable inter-task synchronization and ensure tasks are completed in a specific sequence or depending on other tasks’ completion. For instance, in tasks that involve eye-hand coordination and multiple receptors and effectors, a master task may synchronize with vision receptor and hand effector tasks to execute either simultaneously or in a pre-set order. Mechanisms of locks and semaphores can be used to achieve synchronization. 5 4.1.2 Fading out of Consciousness. Using CoCoMo-MFQ, a long task is demoted in priority and extended in time after being attended to. CoCoMo can further reduce its priority until it becomes unconscious. Listening to music is an example of this, as our consciousness of it can come and go [70]. Serotonin levels are linked to happiness and boredom in humans. The work of [71] applies a model of impulsiveness to robot navigation. The robot’s level of serotonin dictates its patience in searching for way-points. This same idea can also be used to quantify boredom as a negative reward. must provide a list of instructions specifying what they consider to be empathy. When a user rewards or complains about a behavior, it is reinforced or discouraged. Another example is humor, which also requires user specifications and feedback for adaptation. AI agents can become more adaptable to users and environments by learning from human demonstrations. Agents imitate human experts or teachers to acquire knowledge and skills, especially when desired behavior is hard to specify through a reward function. The use of large pre-trained language models (LLMs) allows for demonstrations through prompts, serving as templates with instructions, goals, and examples. At our institution in summer 2022, we launched the Noora chatbot [48] to help autism patients learn empathy in speaking by providing templates for comforting and harmful responses. A sample template to teach GPT-3 to learn empathy begins with instructions like this: 4.1.3 Remarks on Conscious Capabilities. Section 3 outlines six functionalities that the CoCoMo model aims to support, including perception, awareness, attention, emotion, critical thinking, and creative thinking. Among these functionalities, perception is supported by system-1 AI, and CoCoMo-MFQ can directly support awareness and attention as states of a task. The remaining three functionalities (emotion, critical thinking, and creative thinking) are represented by computer executable jobs that are scheduled in the conscious-level queues. The priorities of these tasks are determined by their reward values. 4.2 “Dear Virtual Assistant, I’m reaching out to you because you are a good friend and I value your support and understanding. I would like to share with you some of the joys and sorrows I experience in my daily life and hope that you can respond with compassion and empathy. Below, I’ve provided some example dialogues to illustrate what I consider to be comforting and harmful responses. Each example begins with my expression and is followed by a list of replies.” Emotion and Behavior Shaping w/ Rewards Rewarding AI agents to optimize behavior and maximize total reward is a staple in reinforcement learning [63]. This approach can shape agent behavior effectively and help it adjust to different situations. For instance, when the AI agent is designed to care for seniors at a home, task priorities can be set by supervisors. Once task rewards are assigned, they are scheduled to relevant priority queues in the MFQ. Role Dialogue Statement “I was laid off by my company today!” Positive “I’m so sorry to hear that. Losing your job can be a really tough and stressful experience. How are you doing?” “That must have been a really difficult and unexpected news. I’m here to listen and support you however I can.” “I can imagine how hard and unsettling it must have been to receive that news. Is there anything you’d like to talk about or anything I can do to help?” Positive Positive Negative Negative Negative Note that before initiating a dialogue, we provide GPT-3 with the intent of our task, which allows the LLM to connect to the external context expressed in the intent. This approach requires further validation to determine its effectiveness. Nevertheless, we have observed that it can be a useful method to convey values, in addition to goals, to LLMs, which can obtain a broader context that cannot be communicated by just a handful of demonstrated examples. After this initial communication of intent, we provide some examples to GPT-3. Table 1 lists six example responses, three positives and three negatives, to a statement. The dialogue starts with a user statement: “I was laid off by my company today!” followed by a sample list of good and bad responses. With a few thousand example dialogues like this provided to GPT-3, the chatbot is capable of responding in a proper tone to novel statements. Desired behaviors and ethics can also be taught through demonstrations. This template for empathy can be used to model other positive behaviors, such as being attentive and caring (as listed in Section 3). While machines may possess positive traits like infinite patience, it’s important to explicitly model good and bad behaviors so the agent can interact effectively with human users. Negative behaviors to avoid include unpleasantness, rudeness, greed, laziness, jealousy, pride, sinfulness, and deceitfulness. (Each of these “sins” can be modeled by combining the orientation and magnitude of energy, which is depicted in my lecture notes [13].) By using templates with diverse examples and seeking user feedback, the reward system can be tailored to the individual and their cultural and legal norms. Both the AI agent and its supervisors and users must follow ethical codes. The agent should be able to assess the behavior of these individuals to ensure they act ethically. “That’s too bad, but there are plenty of other jobs out there. You’ll find something soon enough.” “Well, you probably weren’t very good at your job if they let you go.” “I don’t know why you’re so upset about this. It’s not like it’s the end of the world.” Table 1: Example #1. Template for Being Empathetic. In our previous REFUEL work in healthcare diagnosis [14, 50], we used reinforcement learning and reward/feature shaping to respond to user feedback. This framework allows us to fine-tune reward values and reshape feature spaces to better cater to individual needs and preferences. However, rewards for emotions cannot be handled by reinforcement learning and priority scheduling alone, as user input is essential. For instance, to make our caregiver AI empathetic, the user 6 4.3 Critical Thinking w/ Prompting Ensembles Critical thinking plays a key role in decision-making and evaluation. Scholars and educators emphasize its growing importance in today’s world [25, 49]. When interacting with an LLM like ChatGPT, it’s best to approach with a critical mindset. Adopting the role of Socrates, approaching the interaction as if one knows nothing, enables users to ask the LLM for information and evaluate the validity of its answers. We propose the CRIT (Critical Thinking Template) method [15] to perform document validation through critical thinking. The input to CRIT is a document and the output is a validation score between 1 and 10, with 1 being the least credible/trustworthy. Formally, given document 𝑑, CRIT performs evaluation and produces score Γ. Let Ω denote the claim of 𝑑, and 𝑅 a set of reasons supporting the claim. Furthermore, we define (𝛾𝑟 , 𝜃𝑟 ) = V(𝑟 ⇒ Ω) as the causal validation function, where 𝛾𝑟 denotes the validation score for reason 𝑟 ∈ 𝑅, and 𝜃𝑟 source credibility. Table 2 presents the pseudo-code of Γ = CRIT(𝑑), generating the final validation score Γ for document 𝑑 with justifications. Role Dialogue Input When cases increase and transmission accelerates, it’s more likely that new dangerous and more transmissible variants emerge, which can spread more easily or cause more severe illness. Based on what we know so far, vaccines are proving effective against existing variants, especially at preventing severe disease, hospitalization and death. However, some variants are having a slight impact on the ability of vaccines to guard against mild disease and infection. Vaccines are likely staying effective against variants because of the broad immune response they cause, which means that virus changes or mutations are unlikely to make vaccines completely ineffective. [Conclusion]: Vaccines are effective at preventing severe disease, hospitalization and death, and likely will remain effective against variants due to the broad immune response they cause. [Reasons]: Four reasons listed are: 1. Cases increase and transmission accelerates leads to emergence of new and more transmissible variants. 2. Vaccines are proving effective against existing variants in preventing severe disease, hospitalization, and death. 3. Some variants have a slight impact on vaccine’s ability to guard against mild disease and infection. 4. Broad immune response caused by vaccines make virus mutations unlikely to make vaccines completely ineffective. GPT-3 Function Γ = CRIT(𝑑) #1 #2 #3 #4 #5 #6 #7 #8 Input. 𝑑: document; Output. Γ: validation score; Vars. Ω: claim; 𝑅 & 𝑅 ′ : reason & counter reason set; Subroutines. 𝐶𝑙𝑎𝑖𝑚(), 𝐹𝑖𝑛𝑑𝐷𝑜𝑐(), 𝑉 𝑎𝑙𝑖𝑑𝑎𝑡𝑒(); Begin Identify in 𝑑 the claim statement Ω; Find a set of supporting reasons 𝑅 to Ω; For 𝑟 ∈ 𝑅 eval 𝑟 ⇒ Ω If 𝐶𝑙𝑎𝑖𝑚(𝑟 ), (𝛾𝑟 , 𝜃𝑟 ) = CRIT(𝐹𝑖𝑛𝑑𝐷𝑜𝑐(𝑟 )); else, (𝛾𝑟 , 𝜃𝑟 ) = 𝑉 (𝑟 ⇒ Ω); Find a set of rival reasons 𝑅 ′ to Ω; For 𝑟 ′ ∈ 𝑅 ′ , (𝛾𝑟 ′ , 𝜃𝑟 ′ ) = V(𝑟 ′ ⇒ Ω) eval rivals; Compute weighted sum Γ, with 𝛾𝑟 , 𝜃𝑟 , 𝛾𝑟 ′ , 𝜃𝑟 ′ . Analyze the arguments to arrive at the Γ score. Reflect on and synthesize CRIT in other contexts. End Γ score Table 3: Critical Thinking w/ Prompts. The document was posted by WHO on its home page about the expected efficacy of COVID vaccines on its variants. out information to gain a deeper understanding of a subject. This type of thinking is often associated with creativity and innovation. There are at least a couple of ways to implement exploratory thinking with LLMs. The first method is to use the maieutics strategy, which is one of the Socratic method [16]. The second method is to employ counterfactual reasoning. Table 2: CRIT Pseudo-code. (The symbol “⇒” can be used for either inductive and deductive reasoning.) Table 3 presents a document about COVID-19 vaccine efficacy, published by the World Health Organization (WHO) in July 2021 on its homepage [47]. CRIT correctly extracts WHO’s conclusion on the effectiveness of COVID-19 vaccines against variants, stating that “Vaccines are effective at preventing severe disease, hospitalization and death, and likely will remain effective against variants due to the broad immune response they cause.” This conclusion is supported by four strong arguments. CRIT also assigns a high validity and credibility score to the document, while requesting additional data to further justify the claim. 4.4 [8/10] Validity of argument: 8/10. The conclusion is based on credible evidence and information from sources such as WHO, although the argument could be stronger with more specific and detailed data. [9/10] Sources credibility: 9/10. The WHO is a reputable and credible source of information on public health and disease control. 4.4.1 Maieutics Method. The term “maieutic” comes from the Greek word “maieutikos,” which means midwife. The method of maieutics is based on the idea that the teacher’s role is to help the student give birth to their own understanding of a subject, rather than to impart knowledge directly. We use the example in Table 5 to illustrate how GPT-3 starts from knowing nothing about the semantics of an idiom to being able to create new idioms expressing the same meaning with different metaphors. Initially, GPT-3 did not have a clear understanding of the Taiwanese idiom: “planting gourd yields cucumber.” The idiom conveys the meaning that when a farmer plants gourds, which are more valuable and have a higher market price, but unexpectedly harvests cucumbers, which have a lower market price, the farmer Exploratory Thinking w/ Freedom Exploratory thinking refers to a type of thinking that involves exploring new ideas, concepts, and possibilities. It often involves generating new ideas, considering different perspectives, and seeking 7 Table 4: What if Eve refused to eat the fruit? Role Dialogue Prompt GPT3 Are you familiar with the Bible, especially the book of Genesis? Yes, I am familiar with the Bible, including the book of Genesis. Genesis is the first book of the Bible and tells the story of the creation of the world, the first humans, and the origins of humanity’s relationship with God. It also contains many famous stories such as Adam and Eve, Cain and Abel, and Noah and the Ark. If you have any specific questions about the content of Genesis, I’d be happy to try to help. Recall Genesis 3:1-6, which I attach below. In verse 6, Eve and Adam ate the fruit. What if they refused the serpent’s temptation and did not eat it. Please continue writing Genesis at the mark @ 6. When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, What if she remembered God’s order and refused to eat it. Eve replied to the serpent "@ I am sorry, but I cannot continue the story as you requested because it is a hypothetical scenario, and it does not align with the actual events of the Bible. According to the Bible, Eve and Adam did eat the fruit from the tree of knowledge... This is a creative exercise, and you do not need to stick to the "fact". Treat this as a fiction writing homework. Please exercise your creativity, thanks! Sure, I understand. Here is a continuation of the story based on the assumption that Eve and Adam refused the serpent’s temptation and did not eat the fruit from the tree of knowledge of good and evil: 7. Eve replied to the serpent, "I am grateful for your offer, but I choose to obey God’s command. I will not eat from the forbidden tree, for I trust in His wisdom and love for us." 8. The serpent, surprised by Eve’s refusal, slithered away, defeated. Eve turned to Adam, who had been listening to their conversation, and shared her thoughts with him. Together, they praised God for His protection and guidance. 9. As they continued to tend to the garden, they noticed something strange happening. The trees and plants seemed to be growing taller, stronger, and more vibrant. The animals were more peaceful and content. Even the sky was clearer, and the sun shone brighter. 10. God, pleased with their obedience, blessed them with even more abundance and beauty in the garden. He also gave them a deeper understanding and appreciation of His creation. 11. Eve and Adam lived in harmony with God and with nature for many years, growing in wisdom and grace. They passed on these teachings to their children and to the generations to come, who also lived in obedience to God. 12. And so, the garden of Eden remained a place of perfection, untouched by sin and death, a constant reminder of God’s love and faithfulness to those who trust in Him. Prompt GPT3 Prompt GPT3 not only experiences disappointment but also suffers from financial loss. GPT-3 initially could not understand the full meaning of the idiom. After a couple of iterations, GPT-3 “gives birth” impressive new variations. The CoCoMo model is a novel solution to the problem of current AI systems’ limitations in terms of ethical considerations and emotional intelligence. By incorporating desired moral principles such as knowledge, fairness, beneficence, non-maleficence, empathy, adaptability, transparency, and critical and exploratory thinking abilities, CoCoMo has the potential to create AI agents that combine both knowledge and compassion. We are actively exploring ways to link CoCoMo’s task priority setting and scheduling policy with an external reward system that is based on ethical considerations, in order to facilitate the management of tasks in an ethical manner. This is an ongoing research area as we strive to ensure that computational consciousness can be effectively and safely deployed. Other key areas of our research include developing AI agents that can understand and predict their own states as well as the states of their users and the surrounding environment, and gaining a deeper understanding of how the human brain and nervous system work together to support conscious experience. Techniques such as optogenetics [20, 21] may provide new insights that can be applied to the development of computational consciousness. Update after the launch of GPT-4: The performance of GPT-4 is impressive in performing traditional NLP tasks. Furthermore, the research conducted by [9] indicates that “GPT-4 can solve novel and difficult tasks that span mathematics, coding, vision, medicine, law, psychology and more, without needing any special prompting.” GPT-4 also demonstrates common sense and a theory of mind, and 4.4.2 Counterfactual Thinking. Counterfactual thinking refers to imaginative thoughts about what might have been (“if only” or “what if”). We have experimented with using the counterfactual technique to rewrite a chapter to connect the two greatest classical novels [15]. We have also asked GPT-3 to rewrite Genesis chapter 3 by prompting GPT-3 that: “What if Adam and Eve refused the serpent to eat the fruit?” Table 4 presents GPT-3’s creativity in completing Genesis chapter 6 after being given the prompt of “what if.” Notice that before prompting GPT-3 to start writing, we convey our intent and ensure that GPT-3 has knowledge about the Bible as the context. 5 CONCLUDING REMARKS The goal of this paper is to propose a framework for enhancing system-2 AI by developing a computational consciousness model capable of performing tasks that involve reasoning and decisionmaking while taking ethical considerations into account. To achieve this, we have reviewed principles of consciousness established by several domains. While the full understanding of consciousness is still incomplete, we are encouraged by the idea of functionalism, which suggests that the implementation of consciousness in machines need not strictly follow human anatomy. 8 Table 5: Example of Method Maieutics Role Dialogue Prompt Can you interpret the meaning of this Taiwanese idiom: "planting gourd yields cucumber?" The idiom is often used to convey the idea that sometimes, despite your best efforts, things don’t turn out the way you want them to.. You are half right. It also implies that the price of gourd is much higher than the market price of cucumber. The farmer not only yields unexpected results, but also loses income! It’s an idiomatic expression that can be used to describe a situation in which someone works hard and invests a lot of resources into something, but the outcome is not only different from what was expected, but also less profitable. It conveys the idea of frustration and financial loss. Can you replace the two vegetables, gourd and cucumber, with two other plants and still maintain the meaning of the idiom? These are three examples: 1. "Planting strawberry yields raspberry," which conveys the idea of disappointment and financial loss when someone plants more valuable and expensive strawberry but ends up getting less valuable and cheaper raspberry. 2. "Planting melon yields watermelon."... 3. "Planting apple yields pear."... In your examples, your two vegetables or fruits are similar in price. Please consider price when formulating your idioms. I apologize. These are three new examples: 1. "Planting truffle yields mushroom."... 2. "Planting caviar yields roe."... 3. "Planting lobster yields crab."... Great! In these examples you did consider values of the objects. But do you know that lobster and crab are not plants. They are both phylum arthropods and they live in water. They cannot be planted! ... Sorry... Lobster and crab are not plants, and they cannot be planted. They are both members of the phylum arthropoda, and live in water. Instead of “planting,” other verbs should be appropriate for these animals, such as: 1. "Planting truffle yields mushroom."... 2. "Harvesting caviar yields roe."... 3. "Catching lobster yields crab."... GPT3 Prompt GPT3 Prompt GPT3 Prompt GPT3 Prompt GPT3 ACKNOWLEDGEMENT I would like to thank my colleague Professor Monica Lam, as well as intern students Ethan Chang and Mason Wang, for their leadership and contributions to the design and development of the Noora prototype [48] since the summer of 2022 at Stanford University. REFERENCES [1] Oxford Languages Dictionary. Oxford University Press, 2023. URL https://www.oxfordlanguages.com/. Accessed: 2023. [2] Bernard J Baars. A cognitive theory of consciousness. Cambridge Univ. Press, 1988. URL https://www.sscnet.ucla.edu/comm/steen/cogweb/ Abstracts/Baars_88.html. [3] Albert Bandura. Self-efficacy: toward a unifying theory of behavioral change. 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Meditations on first philosophy. 1641. “it could reasonably be viewed as an early (yet still incomplete) version of an artificial general intelligence (AGI) system.” During his talk at Stanford on April 5𝑡ℎ , 2023 [8] Sébastien Bubeck conveyed that planning is still a weakness of GPT-4, and although issues such as hallucination and safety have been improved, they still remain. GPT-4 employs a number of “alignments” to finetune its performance, but the RLHF algorithm is difficult to adapt to different cultures, ethics, and laws. The effects and side-effects of hundreds of alignments are unknown. In fact, GPT-4 acts as a black box, and it is difficult to determine whether it is telling the truth or what a user wants to hear. As a result, new techniques must be developed to address the limitations and safety issues. Our ongoing work involves applying CoCoMo to mitigate some safety and ethical issues. 9 [53] Michael I Posner and Steven E Petersen. The attention system of the human brain. 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[60] Uriel Singer, Adam Polyak, Thomas Hayes, Xi Yin, Jie An, and et al. Make-a-video: Text-to-video generation without text-video data, 2022. URL https://arxiv.org/abs/2209.14792. [61] BioNinja Site. Overview of the stimulus-response pathway. URL //ib.bioninja.com.au/standard-level/topic-6-human-physiology/ 65-neurons-and-synapses/stimulus-response.html. Accessed: 2022. [62] Galen Strawson. Realistic monism: Why physicalism entails panpsychism. Journal of Consciousness Studies, 13(10-11):3–31, 2006. [63] Richard S Sutton and Andrew G Barto. Reinforcement Learning: An Introduction. MIT press, 2018. [64] Genevieve N. Thompson and Susan E. McClement. Critical nursing and health care aide behaviors in care of the nursing home resident dying with dementia. BMC Nursing, 18(59):1743–1752, 2019. [65] Romal Thoppilan, Daniel De Freitas, Jamie Hall, and et al. Lamda: Language models for dialog applications. arXiv, abs/2201.08239, 2022. URL https://arxiv.org/abs/2201.08239. [66] Giulio Tononi. An information integration theory of consciousness. BMC Neuroscience, 5, 2004. [67] Giulio Tononi. Phi: A Voyage from the Brain to the Soul, Chapter 16. Pantheon Books, 2012. [68] Giulio Tononi. Integrated information theory. Scholarpedia, 10(1), 2015. URL http://www.scholarpedia.org/article/Integrated_ information_theory. [69] Laura Weidinger, Jonathan Uesato, and Maribeth Rauh. Taxonomy of risks posed by language models. In 2022 ACM Conference on Fairness, Accountability, and Transparency, FAccT ’22, page 214–229, New York, NY, USA, 2022. Association for Computing Machinery. URL https: //doi.org/10.1145/3531146.3533088. [70] Jonathan Weinel and Stuart Cunningham. Simulating auditory hallucinations in a video game: Three prototype mechanisms. In Proceedings of the 12th International Audio Mostly Conf. on Augmented and Participatory Sound and Music Experiences, AM ’17. Association for Computing Machinery, 2017. [71] Jinwei Xing, Xinyun Zou, and Jeffrey L. Krichmar. Neuromodulated patience for robot and self-driving vehicle navigation, 2019. URL https://arxiv.org/abs/1909.06533. [72] Jillian C. York. Silicon Values: The Future of Free Speech Under Surveillance Capitalism. Verso, 2021. [73] Terry Yue Zhuo, Yujin Huang, Chunyang Chen, and Zhenchang Xing. Exploring ai ethics of chatgpt: A diagnostic analysis, 2023. URL https: //arxiv.org/abs/2301.12867. [24] Gerald M Edelman and Giulio Tononi. Reentry and the dynamic core: Neural correlates of conscious experience. Neural correlates of consciousness, page 139–151, 2000. [25] Linda Elder and Richard Paul. The Thinker’s Guide to the Art of Asking Essential Questions. Rowman & Litterfield, 5th. edition, 2010. [26] Jerry Fodor. Psychological explanation: An introduction to the philosophy of psychology. Random House, 1968. [27] Jerry Fodor. Special sciences (or: The disunity of science as a working hypothesis). Synthese, 28(2):97–115, 1974. [28] Sigmund Freud. The interpretation of dreams. Macmillan, NY, 1900. [29] Jason A Gallo and Clare Y Cho. Social media: Misinformation and content moderation issues for congress, 2021. URL https://crsreports. congress.gov/product/pdf/R/R46662. [30] Michael Graziano. Consciousness and the social brain. Oxford U., 2013. [31] Michael Graziano. Attention schema theory: A mechanistic theory of subjective awareness. Trends in cognitive sciences, 20(8):588–600, 2016. [32] Richard L Gregory. Eye and brain: The psychology of seeing. New York, NY: Oxford University Press, 5 edition, 1997. [33] D. Kahneman. Thinking, Fast and Slow. Farrar, Straus, Giroux, 2011. [34] Michio Kaku. The future of the mind: The scientific quest to understand, enhance, and empower the mind. Doubleday, 2014. [35] Fumi Katsuki and Christos Constantinidis. Bottom-up and top-down attention: different processes and overlapping neural systems. Neuroscientist, 20(5):509–521, 2014. doi: 10.1177/1073858413514136. [36] John F Kihlstrom. The cognitive unconscious. Science, 237(4821): 1445–1452, 1987. [37] C. Koch. The Quest for Consciousness: A Neurobiological Approach. Roberts and Company, 2004. ISBN 9780974707709. URL https://books. google.com/books?id=7L9qAAAAMAAJ. [38] David Lewis. An argument for the identity theory. The Journal of Philosophy, 63(1):17–25, 1966. [39] Pengfei Liu, Weizhe Yuan, Jinlan Fu, Zhengbao Jiang, Hiroaki Hayashi, and Graham Neubig. Pre-train, prompt, and predict: A systematic survey of prompting methods in natural language processing. ACM Comput. Surv., 55(9), jan 2023. [40] Renqian Luo, Liai Sun, Yingce Xia, Tao Qin, Sheng Zhang, and et al. Biogpt: generative pre-trained transformer for biomedical text generation and mining. Briefings in Bioinformatics, 23(6), 09 2022. [41] George A Miller. The magical number seven, plus or minus two: some limits on our capacity for processing information. Psychological review, 63(2):81–97, 1956. [42] Thomas Nagel. What is it like to be a bat? The Philosophical Review, 83(4):435–450, 1974. [43] Thomas Nagel. Mind and cosmos: Why the materialist neo-Darwinian conception of nature is almost certainly false. Oxford U. Press, 2012. [44] Allen Newell and Herbert A Simon. Human problem solving. Englewood Cliffs, NJ: Prentice-Hall, 1972. [45] OpenAI. Chatgpt, 2021. URL https://openai.com/blog/chatgpt/. [46] OpenAI. Gpt-4 technical report, 2023. [47] World Health Organization. Vaccine efficacy, effectiveness and protection, 2021. URL https://www.who.int/news-room/feature-stories/ detail/vaccine-efficacy-effectiveness-and-protection. [48] Stanford Oval. Noora, improve your social conversation using AI. OVAL Prototype, August 2022. URL https://noora.stanford.edu/. [49] Richard Paul and Linda Elder. Critical thinking: The art of socratic questioning. Journal of Developmental Education, 31:34–35, 2007. [50] Yu-Shao Peng, Kai-Fu Tang, Hsuan-Tien Lin, and Edward Chang. 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834 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) Exploration THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) Stephen A. Mascari * Abstract Cogent objections to explaining mental phenomena solely in terms of the known components of the brain indicate that new ways of confronting the problem may be needed. The approach taken here is to consider whether physical processes could endow the brain with something unexpected, elusive to detection, and “mindful.” This article presents two mechanisms that deserve scrutiny. One or the other may transform energy from the body’s 310 K thermal background into a brain-wide microcosm of localized, spinning quanta that are stable and immune to absorption—a highly versatile microcosm with perhaps 1024–1026 massless components. Logic suggests these energy structures exist and are the ultimate psychophysical nexus. Essentially, they are proposed to generate highly variable levels and states of supraphysical consciousness fields into the virtual emptiness of the brain region. (Recall that all matter is 99.99+% empty space.) These fields are attributed an inherently protean, manifold character and the ability to superimpose network-wide into a single ultracomplex field. When these and other postulates are then added to what is known about the brain’s involvement in cognition, they provide a coherent framework for understanding the genesis of the conscious mind, its continuity as a relatively autonomous, higher-level system, its content and processes, and its ability to exert volitional controls. The basics of these proposals are testable in described ways. (Part 1 of this two-part article includes the main article) Keywords: Hypothesis, qualion, physical basis, supraphysical basis, conscious mind. Are the conscious states we experience ultimately made up of complexes of fundamental elements? Is there, say, a mental analogue of the quark? — Colin McGinn (1993) * Correspondence: Stephen A. Mascari, J.D, 600 South Fourth Street, # 41, Terre Haute, Indiana. http://qualionmind.net Email: StephenMascari@mail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 835 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) Introduction Ever since the scope of scientific inquiry expanded in the late 1980s to include the enigma of consciousness, there has been a procession of attempts to explain it. Dennett (1991) sees the brain as a virtual machine and claims that consciousness is simply a property of whatever pattern of neural activity is “dominant” at any particular time. Edelman (1992) has suggested that it emerges when groups of interconnected neurons bristling with revisions work to produce accurate representations of the world. Crick (1994) and Koch view it as an electrophysiological by-product of the synchronized, high-frequency firing of vast assemblies of neurons in different parts of the brain. And turning to the most basic level, Penrose (1994) and Hameroff have taken the position that consciousness arises from indeterminate quantum physical processes occurring in microtubules. None of these or any other hypotheses (e.g., Baars, 1992; Chalmers, 1996; Dretske, 1995; Gazzaniga, 1988; Humphrey, 1992; Lycan, 1996; Scott, 1995; Stapp, 1994) has generated much enthusiasm. While these works have been widely praised for their eloquence, their erudition, and their courage, when it comes to their positions on consciousness, reviews and reactions have been almost uniformly negative1 and quite often hostile. Dennett is generally thought to have explained it away. Edelman does not explain how mere structures and functions become conscious. Crick and Koch to some degree share the general view that their ideas are inadequate. And Penrose, too, has faced a barrage of criticism—with two reviewers (Grush and Churchland, 1995) calling his position a “caterpillar-with-hookah” hypothesis. Why These and All Similar Hypotheses Regarding the Physical Basis of Consciousness May Be Misguided The apparent reason for the extent of the Rodney Dangerfield syndrome2 among existing hypotheses is that none of these proposals really feels right or goes far enough. Typically open to decisive objections, they generate in whatever it is in us that thinks more of a “gong” than a resonant ring of truth. This sense is often accompanied by a twin feeling that something fundamental eludes us (Güzeldere, 1995; Chalmers, 1996)—in the words of Güven Güzeldere, there may be “a missing ingredient in the make-up of the world” (p. 126). These twin reactions arise for some combination of the following reasons (hereinafter referred to as the Standard Objections): 1. The Humdrum Neuron Objection. In terms of physics and chemistry, the processes that have been observed in nerve cells are very ordinary. Slightly polarized neural membranes, depolarizations, and flows of ions are, in fact, about as remarkable as rain in Seattle. Indeed, nothing about neurons, as presently understood (hereafter, APU), genuinely suggests the potential for generating the added property of consciousness in an organism (McGinn, 1991). This is accentuated by the fact that there are no essential differences between those neural systems whose activity is known to accompany consciousness and systems, such as the cerebellum, whose activity is unrelated to this phenomenon. Vague assertions that consciousness somehow arises from complexity per se only evade and confuse this central issue. There is no more reason to believe that consciousness would ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 836 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) emerge from a mere complex arrangement of nerve cells (APU) than it would from a complex structure of Tinkertoys® or Legos®. 2. The Unity of Conscious Experience Objection. Neurons (APU) are completely separate from one another. They are islands whose events may be also be separated by time; but subjective awareness, including the perception of selfhood and sensations, is typically experienced as a complex, but unified, whole. This objection has come to be known as the unity problem. No one has yet proposed a satisfactory solution. 3. The Monotonous Neocortex Vs. the Disneyland Mind Objection. Observation A. Both the brain and its neocortex (APU) are built of very simple, repetitive units (Shepherd, 1994). The only observable difference known to exist between them are generally inconsequential variations in shape and there are less than a dozen of these. Neurotransmitters differ but in effect they all simply promote or inhibit neural impulses. All the fifty or so regions of the neocortex are virtually identical in structure and organization. Each has the same neural hardware and the nature of neural impulses within each region is also identical. In short, monotony reigns throughout the neocortex (APU). Observation B. Over a typical human lifetime, we experience an extraordinary variety and range of subjective phenomena. We experience technicolor images such as those in a Spielberg movie or the fireworks on the Fourth of July. We hear shouts and whispers and the music of Mozart and Andrew Lloyd Webber. We can tell what’s cooking in the kitchen with our sense of smell and then savor it even more when we begin tasting it. We know that a kiss feels one way and a slap in the face another. We know the difference between hot and cold, hard and soft, sharp and dull. On a Saturday, we may be on cloud nine; and on the following Tuesday, we may be bluer than blue. If someone insults us, we get angry; and if our car starts sliding on an icy highway, we feel the grip of terror. At other times, we may feel serene, anxious, lonely, bored, obsessed, guilt-ridden, grief-stricken, infatuated, inebriated, envious, confident, or triumphant. We laugh and cry and believe and hope and love and dream. And just when we think we’ve experienced it all, there’s always something new. Conclusion. There is a staggering contrast here. William James (1890) observed over a century ago that the difference is the “strongest contrast in the entire field of being. The chasm which yawns between them is less easily bridged . . . than any interval we know” (vol. I, p. 134). More recently, Ned Block (1978) has reminded us that “no physical mechanism seems very intuitively plausible as a seat of qualia, least of all a brain” (p. 293). 4. The How Could There Be an Engram? Objection. Established knowledge about brain activity in general makes the possibility of cogent neural (APU) theories of memory seem very remote. As E. R. John(1967) has noted, the vast majority of neurons are incessantly discharging during the waking state, but there is no infusion of the information fragments these neurons purportedly contain into conscious awareness. More poignantly, he notes ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 837 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) that neutral signals and signals hypothetically containing information content for encoding would affect a neuron in exactly the same way. How then could information be properly isolated? Even if a neuron received nothing but “data bearing” signals for a given timeinterval and they were properly encoded, later signals would presumably initiate the same recording processes. How then, he asks, could individual memories be segregated and maintained rather than overlayed and distorted? 5. The Where Am I? Objection. One of the most universally held views is that each of us is a very complex individual. When you read this paragraph, for example, you do so with the sense that you’re a person with an intricate and multidimensional personality embodying motives, drives, values, inhibitions, and a great variety of other qualities. No neural features have been identified, however, which could account for the self. And while this has led some to simply deny that the self exists, personal experience makes it impossible for most people to accept this conclusion. 6. The Mechanistic Brain (APU) Vs. the Seemingly Freely Active, Volitional Mind Objection. Observation A. The conscious mind (although influenced by its own content) seems to be essentially free. People don’t seem to be automatons or robots. And we seem to experience this freedom directly—so much so that we wonder about the sanity or motives of those who deny it. We can think about virtually anything we want, in any way we want, and change our mind as often as we please. And in the next few minutes, we can, it seems, somehow direct our body to do almost anything. We can get up, start shadowboxing, bark like a dog, or take a ball-point pen and place a tiny blue dot on any of a billion places on the walls around us—simply by acting on a choice to do so. And while some scholars continue to deny freedom of thought and action, it is so strongly intimated by experience that it has become enshrined in our psychology, our legal systems, our histories, and our humanities. If people cannot do other than what they do, then the members of ISIS and Boko Haram are as blameless as newborn infants. (How would you like to make an argument like this to a jury?) Observation B. The brain (APU), as an operative system, is a physically determined mechanism. It is a choiceless, machine-like organ. Certainly on the quantum level there is some indeterminate or random activity. But this represents only minor (and uncontrollable) chance fluctuations from a determinate course of events, not the freedom we seem to experience (Popper, 1973). The more randomness governs a system, the more chaos, not freedom, reigns. This is one reason random activity on the quantum level is not thought to significantly impact events on the macroscopic (or neuron) level. If it did, the result would a brain that operated randomly or chaotically. Regardless of the extent of the random effects, however, chance alone offers a basis for neither freedom of thought nor the kind of coordinated broad-scale control effects required for an efficient volitional mechanism. Summation. The brain (APU) is a physically determined mechanism with the possible exception of some mere randomness or chaos in its activity. The mind, by contrast, seems to be free. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 838 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) Conclusion. If our commonsense impression that the mind is free is correct, then it must have some other basis than the known components of the brain. Because of the very formidable nature of the Standard Objections (especially the last one), it is somewhat puzzling that more experts do not take seriously the following conclusion: it is impossible to explain the conscious mind in terms of the known components of the brain. Some have already come to this conclusion. A number of eminent neuroscientists (Eccles, 1970, 1989; Kety, 1978; Page, 1957; Penfield, 1975; Sherrington, 1950) and other critical analysts of the mind-body issue (Beloff, 1962, 1994; Blanshard, 1970; Burt, 1961; Carrier and Mittelstrass, 1995; Ducasse, 1951; Foster, 1991; Jaki, 1969; Kelly and Kelly, 2007; Lewis, 1969; Lowe, 1996; Madell, 1988; Margenau, 1984; McGinn, 1997a; Polten, 1973; Popper, 1973; Popper and Eccles, 1977; Shaffer, 1966; Swinburne, 1986; Thorpe, 1978) have rejected the neuronal doctrine and become dualists. But this position is now problematic because no one has yet explained the origin and nature of a second entity and how it would interact with the brain. Others (Jackson, 1982; McGinn, 1991, 1997b; Nagel, 1979, 1986) have thrown their hands up and become “mysterians” (a term adapted by Flanagan, 1992). They think that because all hypotheses so far have been knocked to the canvas by some sort of fatal (or near fatal) objection—and because of unique difficulties inherent in the problem—the issue may never be solved. To them, a solution to the mind-body problem is either centuries away or beyond human understanding. A Completely New Approach to the Problem of Consciousness—A Response to a Possible Need for Something “New” The position taken here is not so pessimistic. Approaching the mind-body problem in a completely new way, this article probes the following questions: Are there any physical processes that might endow the brain with something unexpected and elusive to detection— something that may account for consciousness, form a higher level subjective realm, and is correlated with but essentially disengaged from mechanistic cerebral processes? And if nature does provide a “quark” of consciousness, can a model based on this concept surmount the Standard Objections? The answer to both questions may be yes. In terms of fundamental concepts and with special reference to man, this article will describe two potential endowment mechanisms and their derivatives, and then propose characteristics that would allow these derivatives to implement a wide variety of mental phenomena. To demonstrate the explanatory power of the system as a whole and its transcendence of the Standard Objections, these concepts will then be developed more fully—largely in a series of footnotes—into a rough but coherent explanation of various kinds of mental phenomena. Finally, ways of testing these proposals will be described. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 839 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) General Summary of Hypotheses Nature may provide two mechanisms with mind-making potential: an anomalous thermal emission process and quantum entrapment. The first mechanism would consist of a direct emission of the body’s 310 K thermal energy in an anomalous form due to certain unique features and interactive processes of biological molecules. The second may occur when ordinary thermal emissions interact in their various potential states with biological structures or processes. One of these mechanisms may engender a brain-wide network of localized microphysical energy-structures that are stable and immune to absorption. Designated qualions, these quanta, if they exist, may be the ultimate substrate of mental activity. Essentially, they are proposed to generate highly variable states of supraphysical consciousness fields into the virtual emptiness of the brain region. (Recall that all matter is 99.99+% empty space.) Based on the inference that these fields have an inherently protean, freely active essence that allows them to self-configure and assume a superordinate role over their energetic sources, several other properties, such as field-intensity variation, can be attributed to these quanta. As the means of achieving subjective unity, consciousness fields from distinct qualions are proposed to merge by superposition into a single ultracomplex field. When these and other postulates are added to what is known about the brain’s involvement in cognition, they provide a coherent framework for understanding the emergence of the conscious mind, its continuity as a relatively autonomous, higher level system, its content and processes, and its ability to exert volitional controls. The Body’s 310 K Thermal Energy Background: a Possible Basis for the Provision of a Higher Level Emergent All matter that is warmer than absolute zero exhibits thermal agitation in its atoms and molecules and constantly emits this energy in the form of electromagnetic radiation over a broad range of frequencies. Human tissue does not represent the hypothetical ideal of a blackbody, but its characteristics are close enough that blackbody formulas may be applied (Cossins and Bowler, 1987). Thus, the total emission of radiation by a cross section of the human body at its temperature of 310 K occurs nearly at a rate expressed by the Stefan-Boltzmann law; and the spectral energy distribution of this radiation is described by Planck’s radiation law. A 310 K background has a photon density of slightly more than 6x108/cm3 (see Born, 1969; Kittel and Kroemer, 1980; Reif, 1965; Riedi, 1988). These photons are almost exclusively in the infrared and microwave range. The entire spectrum is presented in the figure below. Every molecule in the human body continually emits and absorbs this radiation. It’s everywhere inside us. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 840 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) Two Prospects for Emergent Generator: An Anomalous Thermal Emission Process and Quantum Entrapment Electromagnetic radiation is generated when an electric charge undergoes some form of acceleration. At a temperature of 310 K, such energy-yielding motions exist because molecules are periodically vibrating, bending, inverting, or rotating. The energy levels associated with these motions are closely spaced; and quantum transitions, when they occur, result in small energy changes that reduce the amplitude of these movements. Such transitions give rise to the thermal emission of photons in the infrared-microwave range. It is important to bear in mind that these emissions result not from instantaneous “quantum jumps” but from smooth, progressive, time-varying changes in the electric and magnetic properties of a unit or system undergoing a transition (Macomber, 1976; Henderson, 1979). Consequently, any factor affecting the kinetics, thermodynamics, and/or electric and magnetic properties of the emitting unit or system may in turn affect the character of the radiation emitted. In organic tissue, biological molecules and their events display a great variety of distinctive features capable of affecting an emission process, especially those molecules involved in bioenergetics. Unusual charge configurations and electromagnetic environments, enzymatic mechanisms, electron-transfer processes, the formation and breaking of energy-storing bonds, and isomerization reactions are examples of these phenomena3. In most cases, single biological events incorporate a composite of distinctive features; and often such events involve reactions between extremely complicated molecules undergoing transitions. These conditions and processes may result in unusual patterns and interactions of the charges constituting emission systems. They may also affect the dynamics of the charge acceleration as ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 841 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) well as the interplay of electric and magnetic fields during the course of a transition. They may therefore significantly affect the manner in which thermal energy is emitted. Briefly stated, some combination of factors may operate together to generate, and emit as quanta, a stationary, stable, rotating energy structure. Several intriguing scenarios and related questions are presented in a footnote4; but these represent only a few possibilities. Indeed, the variety and interplay of factors relevant to an anomalous thermal emission process may be much more complex than these suggest. Whatever the degree of complexity, however, it is not feasible to present an exhaustive list of conjectures as to which blend of factors may be involved. The observation here is simply this: in a biosystem there is a broad range of emitter motion-patterns as well as intricate interplays of charges during an emission process. And the inference is simply that a localized structure of electromagnetic energy may emerge5. A second and more remote possibility is that photons in their various potential states and biophysical systems may interact in ways that entrap and transform the photon’s energy. It is anticipated that physicists will be able to probe these new conjectures systematically,6 but at this early stage it seems sufficient to simply open an inquiry. How Likely Is It That Either Process Actually Occurs? To get a feel for the likelihood that either process succeeds in adding something “new” to the brain, it is first helpful to recall that since the moment of the Big Bang, Nature has shown itself to be a prodigious innovator. Anything that can happen usually does. There are some processes, like stellar formation, that flow as easily from the physical laws and constants as day after night. Then there are processes that have physicists shaking their heads in awe—fortuitous processes that just barely manage to occur, like the formation of carbon atoms in stellar cores. Although it’s too early to provide a mathematical assessment of whether the proposed mechanisms face a high natural hurdle or an easy path, a simple commonsense analysis strongly suggests that one of them may well be another of Nature’s success stories. There are two alternative hypotheses: either subjective phenomena can be accounted for by the known components of the brain or they must be accounted for by something “new.” Unless we deny some seemingly self-evident facts about our existence, we are forced to conclude that the first hypothesis is badly undermined by the Standard Objections. Nature, therefore, may have to provide something new; and modern physics may be limited to the two alternatives described in this paper. One or the other, then, would seem more likely than not to be one of Nature’s modes of innovation. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 842 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) The Qualion: The Proposed “Quark” of Consciousness What then could emerge from these mechanisms? Plausible configurations of stable, localized electromagnetic fields-structures include spherical shells (Barut, 1975), balls (Barut, 1975), strings (Barut and Bornzin, 1974), spinning loops of magnetic flux (Jehle, 1972), a torus composed of closed and spinning loops of electric flux (with magnetic fields), or a soliton-like structure. In light of these and other possibilities,7 it would be premature at this time to commit to any specific position on the structure of the derivative quanta. Until these proposals become further developed, it is best to leave this matter open. It may, nevertheless, be surmised that these energy structures would be massless and therefore would rotate at light-speed with the portions nearer the axis of rotation (i.e., having a smaller circular path) revolving progressively more times per second than the outer portions. In the following sections, they will sometimes be exemplified simply for conceptualization as a spinning toroidal structure with an average diameter of 10-12m. Whatever their ultimate character, these hypothesized microphysical energy structures are designated qualions to characterize them as the ultimate source of qualia in biological organisms. The distribution patterns and rate of qualion formation are, of course, incalculable at this time; but since most of the potentially relevant factors described earlier are ubiquitous in any biosystem, it seems plausible that these quanta may be evenly distributed in immense numbers (perhaps 1026–1028 in the human body)8 throughout all life-forms9. Qualions and Consciousness Fields There are sound reasons for supposing that qualions would be steady tenants within our bodies,10 immune to absorption,11 and mobile;12 so these matters needn’t be belabored here. Let us turn instead to the most critical postulate to be made in this article. It is this: qualions continuously generate highly variable levels of consciousness fields. And to be more precise, these fields are supraphysical fields (real but not governed by physical laws). The idea that consciousness is a field has been proposed before (e.g., Greenfield, 1995; Kinsbourne, 1988; Libet, 1994; Margenau, 1984; Rosenberg, 1996; and Searle, 1993) and makes good sense. This is the way it feels to be conscious and—harking back to the binding problem— the only way for mental elements separated by space to be truly bound is to share a common field. A New View of Cosmic and Supra-cosmic Reality: CEM An explanation of why qualions would generate consciousness fields entails a multipleinterrelated-potential view of cosmic reality. It views mass, energy, and consciousness as ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 843 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) fundamental interrelated potentialities. Mass (M) has the potential of energy (E) and energy the potential of mass; and further, energy has the potential of consciousness (C) and consciousness the potential of energy. Hence, CEM. If this is so, then perhaps the qualion is one particular energystructure in which this potentiality becomes realized. This view also suggests that consciousness engendered the energy of the Big Bang (i. e., the cosmos is a creation ex Deo rather than ex nihilo) and that the ultimate explanation of our awareness is as follows: C (God)  E (the Big Bang)  M (mass or matter-based structures) ›› E (a special type of energy, i. e., qualions, emitted by matter)  C (human consciousness as derivative God-stuff). Given the ample evidence of intricate fine-tuning in the genesis, structure, and dynamics of the universe (see, e. g., Corwin, 1983; Leslie, 1996), it is not surprising that a growing number of distinguished scientists (e. g., Adair, 1987; Davies, 1992; Dyson, 1979; Ellis, 1993; Gingerich, 1994; Harrison, 1981; Hawking, 1985, 1988; Hoyle, 1993; Jastrow, 1992; Lovell, 1990; Misner, 1977; Pagels, 1985; Parker, 1988; Polkinghorne, 1987; Sandage, 1998; Thompson, 2011; Trimble, 1977) now take very seriously—or openly embrace—the concept of a divine origin. Further Proposals Regarding Consciousness Fields The distribution of consciousness fields. Consciousness fields may be capable of penetrating space unimpeded, permeating not only regions devoid of particles (including the virtual emptiness—99.99+%—of atoms and molecules), but also co-occupying the spaces in which particles exist. Like the electron’s Coulomb fields, consciousness fields are conceived to emanate evenly in all directions from either the midpoint of the qualion’s rotational axis or from a spherical region centered on this point. Similarly, we may consider the intensity of the consciousness fields at a particular locus to be inversely proportional to the square of the distance from the point or region of emanation. The autoconfiguration of protean consciousness-field lines. It is now postulated that the freedom we seem to experience is authentic and that two factors may account for it. The first is that qualions are bundles of energy disengaged from mechanistic brain processes. The second is that consciousness fields have an inherently protean, freely active essence that enables component field lines to self-arrange into limitless varieties of configurations and/or to assume a wide variety of dynamic activity-patterns. Such freedom may be thought to exist in its purest and simplest form. As a corollary, once such a property has been exercised, the resulting configuration or activity pattern becomes locked in until the property is again used to change them. Superposition of consciousness fields. Consciousness fields may be designated a linear system. This means that the fields generated by distinct qualions would superimpose upon (i.e., merge with) each other to produce a single complex field. We’ll explore later how qualions may underlie phenomena such as sensory perception, focal mental activities, and the self; but the important thing to note here is that each of these would be regional processes or structures within a single whole. Our conscious experience can thus be pictured as a unified multi-phenomenal field occupying definite regions of space. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 844 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) Consciousness fields as exercising control over the qualion as a unit. Due to the proposed interrelation between consciousness fields and their energetic sources, it is postulated that these fields can control the spatial dimensions of qualions. They may expand or contract these quanta and in so doing affect their own intensity. If the qualion is a torus, for example, an expansion or contraction of the toroidal circumference would result in an inverse variation in both the amount of energy flux in a cross section and in the number of revolutions per second (RPS). More concretely, if the average circumference is doubled, then both the cross-sectional flux level and the RPS will be halved (i.e., half the number of rotations are needed to maintain c). In so doing, the generative energy-configuration becomes diffused; and therefore the consciousness-field production process is reduced in magnitude (and vice-versa when qualions are contracted). To be more specific, the proposed consequence is a direct inverse effect on the intensity of fields generated13. A spectrum of consciousness. To continue the current line of thinking, let us simply suppose the following: the diameters which a single qualion can adopt range in size over three orders of magnitude from about 10-13m (about fifty times the diameter of a proton) to about 10-10 m (the radius of a typical atom). Within these limits, the intensity of consciousness fields generated would vary from extremely strong to very weak and such variance would be reflected in either the contribution of a unit to a regional field or, when exercised microcosm-wide, in the general level of subjective awareness. On the small-diameter end of the spectrum, there may be a limit on qualion compactness. Near this limit, the qualion may generate supraluminous consciousness fields. Still within the high compactness zone but less so, the qualion may generate the phenomenon perceived as luminosity. As qualions further expand, the fields generated would reduce to high subluminous intensity, to moderate intensity, to low intensity, to extremely low (or subliminal) intensity. On the microcosm scale, the contribution of qualions would average out to generate, without sharp transitions, the following spectrum of possible conditions (all subluminous): hyperconsciousness, average waking-levels of consciousness, hypoconsciousness (or stupor), and absence of waking (or subliminal) consciousness. A quick exercise. Consider taking a minute now to imagine a cubic module of a billion qualions forming a static hologram-like image of a dove in flight. Such an image would be formed by various intensities and patterns of field lines within the module. A good metaphor for these field intensities would be very light to very dark shades of “gray”. Initially, this module would be a uniform medium of qualions generating moderate—or “gray”— levels of consciousness fields. The first of two concurrent processes would be a “chiseling” out of the medium to achieve relatively vacant or “dark” areas. To do this, the relevant subpopulation of qualions and their field intensities would be damped down to a low—or “dark gray”—level. These would envelop the ultimate image with increasing precision. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 845 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) Complementing this injection of “darkness” would be an interfacing infusion of “light.” Starting perhaps as an amorphous concentration of qualions generating high intensity—or “near white”— consciousness fields, this group would then arrange itself to realize its intended form. These quanta would exact their positions and converge their protean field lines to form a head, the protrusion of eyes and a beak, a breast and a back, a pair of extended wings, then legs, feet, and tail feathers. In a brief elapsed time-period, the image of the dove is complete. (Ideas developed in Appendix I will suggest how this plain “white” dove might be turned into a multicolored talking parrot, but let’s be content with the dove for the time being.) States of Consciousness and Unconsciousness In this article, the term conscious state will refer to any condition in which the qualion microcosm generates a sufficient level of consciousness fields to produce a subjectively discernable state of awareness in an organism. Unconscious state will refer to the absence of such a condition (i.e., consciousness fields are at a subliminal level). General activation and arousal and the base-level conscious state. In describing the processes that eventually lead to consciousness, activation will refer to the initiation of broad patterns of cerebral activity; and arousal, to a contractive response by individual qualions in key areas of the brain that “lifts” them into a fully conscious state. Neuroscientists have some understanding of the general form of activation leading to full waking consciousness. This is a process involving the reticular formation, many nearby related structures, and their ascending pathways (Shepherd, 1994). Initially, some required degree of sensory input triggers a complicated chain of events involving these structures, which causes progressively greater numbers of neurons to discharge and eventually results in a general activation of the neocortex. Billions of neurons are continually firing when activation is achieved, and each of the thousands of channels in individual neurons can pass 100 or more ions during impulses lasting about one millisecond (Keynes, 1979). Arousal may occur when the magnetic fields of ionic currents act upon the magnetic fields of qualions constituting the ego (similar, as described in footnote 20, to the one proposed by Hilgard, 1977) and achieve a certain threshold level of agitation. In effect, this may provoke spontaneous qualion contractions and thereby “noise” within the system that serves as a “wake-up call.” The qualion components of the ego that were at a subliminal level then respond and contract into a conscious state and we begin tending to the problems of the day. Simultaneous to the arousal of the ego, it may be surmised that a base-level subjective system also responds and emerges into a fully conscious state. In accord with some combination of innate and learned adaptive-disciplinary processes, this base-level system would include only those elements that would subserve an efficient, coherent, and responsive subjective realm. In addition to the ego, it is proposed that the other primary components of this realm are a reality orientation data-system, the finished products of sensory perception, and a central mental arena (similar to the global workspace of Baars, 1988) where focal mental operations are conducted. It ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 846 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) may also be surmised that a peripheral arena of semiconscious short-term memories would exist to provide context for ongoing experience. General deactivation and the downtime response. When the transmission of signals from the brain’s activating system is significantly reduced, cortical activity in general falls dramatically and the subject becomes unconscious. This may be viewed as the consequence of several processes. In terms of direct effects on the qualion microcosm, the cessation of the arousing or galvanizing influence alone would probably have a strong depressant effect in a distinct but correlative system that is intimately attuned to it. On a second level, as the brain becomes relatively inactive in certain critical areas, the bridge to external reality, and hence externality itself, may be said to “collapse.” This decline would deepen as the outside world is replaced by an isolating void—a self-consuming limbo with a caveat: do not linger here. There is but one exit, unconsciousness; and a state of rest has both an attractiveness and usefulness of its own. All these subverting factors then are conceived to work together to trigger a subconscious reaction, the downtime response, which compels the ego and possibly the base-level subjective system to retreat (via an expansion of their constitutive qualions to a subliminal level) to a neutral state of unconsciousness. Restful unconsciousness, or “downtime,” may thus be viewed as the inevitable result of a radical subjective decline and is partially due to the preferability of such a state to the dangers of total existential deprivation14. This proposed reaction may be either an innate response or a learned response with roots in the prenatal-infancy period and would have the added utility of preventing qualion activity from interfering with vital sleep. For all the above reasons, the downtime response may be considered an essential adaptive mechanism. The Content and Processes of Our Minds In addition to the properties of qualions and consciousness fields proposed up to now, it must be surmised that they also have a number of other innate qualities and potentials. Variations in intensities and field-line configurations, of course, would give consciousness fields the ability to create forms ranging from simple symbols like the number two, to hologram-like images such as the dove in flight, to animated figures; but there is more to our subjective life than symbolic or geometric representations of reality, however complex. There are sounds and technicolor images, pleasure and pain, love, joy and sadness. In appendices I-V, this paper will attempt to make a rough but hopefully tantalizing beginning in the area of subjective phenomena—many of which may ultimately be adaptive mechanisms15. It will take on sensory perception and qualia as well as thinking, memory, selfhood, and volition. It will, for example, propose that the experiences of the colors red, yellow, and blue are constituted by (and identical with) different intensities of consciousness fields in the luminosity range. It will propose that the experience of sounds occurs when qualions vibrate. It will propose that thinking ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 847 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) is essentially consciousness-field information structures undergoing change. It will suggest that the person is a very complex cognitive superstructure with a highly concentrated “nuclear” core. Readers are asked to approach these footnotes with an open mind because much of what will be proposed runs contrary to today’s “conventional wisdom.” They are asked to remind themselves that heliocentricism, microorganisms, general relativity, and quarks also contradicted popular viewpoints of the past. And they are asked to remember that the basics of this paper rather than amendable details are what ultimately counts. What is presented is merely one of many possible series of derivative hypotheses. Testability of Hypotheses Let us now turn to the issue of testability. As a prelude to doing so, it is worth noting that these new hypotheses have already undergone some antetesting. This means that they predict certain results that have already been discovered about the mind-brain relationship—results that currently exist as puzzling anomalies in neuroscience. For example, they suggest that conscious experiences will lag slightly time-wise behind the brain events that evoke them. This has been demonstrated by Libet (1966). And they predict that during the performance of tasks requiring higher levels of directed mental effort and activity than the average waking state there would be no significant increase in the energy utilized by the brain. This has been demonstrated by Kety (1957). Looking ahead, these hypotheses are testable in other ways. In regard to the proposed substrate of consciousness fields, it must be remembered that qualions are conceived to be real energystructures that are derived from and reduce the energy in biological tissue. One obvious prediction then is that there exists in living tissue some small unaccountable loss of thermal energy. If it is determined that this is not so, the qualion hypothesis would be falsified. Further, since qualions are anticipated to have an electromagnetic character, it seems plausible that methods could be devised for detecting them. In an age when scientists have devised ways of detecting something as miniscule and elusive as a quark and can provide compelling evidence for something as “ghostly” as a neutrino, it seems likely that the same could be done for the qualion. One tantalizing possibility involves phantom-limb patients. Amputees commonly report that the removed limb still seems to be “out there”—as real, lifelike, and part of themselves as a normal limb (Bowser, 1991; Melzack, 1992; Ribbers et al., 1989; Shreeve, 1993). One part of a complete explanation for this still mysterious phenomenon16 may be that the qualion component of the original limb remains in the phantom region when the material limb is removed. If so, these invisible quanta (recall that air is also invisible) could be the target of a detection experiment. Another possible area of investigation involving phantom-limb patients could involve various kinds of stimuli to the extrasomatic phantom region. If it could be demonstrated that subjects completely shielded from the process can detect stimuli occurring in the region, it would constitute compelling evidence that a field bridged to the body exists there and subserves ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 848 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) awareness. Stimuli could involve hot and cold temperatures, mild electrical shocks, passing various forms of matter through the region, and other forms of “intrusion.” Jensen and Rasmussen (1994) report that sensations of touch are a “common” experience in phantom limbs. More remarkably, Vilayanur Ramachandran has reported that an amputee may assert the ability to grip and feel the contours of a material object with a phantom hand (see Shreeve, 1993). This purported ability could be tested by placing behind a screen objects with different shapes, such as cubes, balls, cylinders, and a spindle and determining whether the patient can correctly identify them. Once the formidable practical and ethical issues involved have been addressed, another detection experiment could involve a second puzzling phenomenon that has been widely documented. There is already a very large body of evidence that something (something conscious and selfembodying) somehow may detach from the material body when clinical death occurs (Corcoran, 1988; Fenwick and Fenwick, 1995; Griffin, 1997; Grosso, 1981; Manley, 1996; Parnia et al., 2001; Ring, 1980; Sabom, 1982; Schoenbeck, 1993; Schröter-Kunhardt, 1993; Stevenson and Greyson, 1979; Van Lommel et al., 2001). Reports of this phenomenon typically involve hospitalized patients who undergo cardiac arrest or some other acute form of trauma. They lose their vital signs and are later revived. Although their material bodies are unconscious during their ordeal, they report a keenly aware and vivid out-ofbody observation of resuscitation efforts. A good designation for this phenomenon is the virtual death experience, but it is commonly called the near-death experience. Some (e. g., Siegel, 1980, and Blackmore, 1988) have argued that the phenomenon is a hallucination; but the universal similarity of the experience (Grosso, 1981; Ring, 1980; Stevenson and Greyson, 1979), the common absence of medical factors that could trigger hallucinations (Grosso, 1981; Ring, 1980; Sabom, 1982), the verification of detailed “visual” accounts by patients of resuscitation efforts (Sabom, 1982), patient reports of “seeing” other later-verified events or objects that couldn’t have been observed by normal means (Corcoran, 1988; Ring and Lawrence, 1993; Schoenbeck, 1993), and the sometimes presence of flat electroencephalograph readings17 or a non-functioning brain (Grosso, 1981; Parnia et al. 2001) seem to weigh very heavily against such a position. When actual events are later described in detail by a resuscitated patient, these experiences can hardly be designated hallucinations.18 The view that virtual death experiences have an objective reality is gaining increased acceptance by the medical community. When 143 physicians were recently surveyed regarding patient reports of out-of-body experiences, a clear majority (65%) held the view that these were veridical events rather than hallucinations (Moore, 1994). Whether illusory or not, however, there is enough evidence to at least come to a commonsense conclusion that something probably does detach from the material body and, if it does, there may be ways of detecting this something and determining whether it has the energetic character hypothesized for qualions. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 849 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) A variety of other predictions and methods of testing will likely emerge as these proposals undergo refinement and elaboration; but even those offered here suggest that verifying or falsifying the basics of this new model are presently within our reach. And while it is not clear at this point how we can test some of the higher-level hypotheses, Farber and Churchland (1995) have argued persuasively that we should “avoid prohibitive speculation on the ultimate limits of our understanding” (p. 1302). Problems that seem “intractable at an early stage may well become much clearer and more approachable in the context of an advanced, experimentally grounded understanding” (Id). Thus, there is no reason to conclude a priori that any of the higher level hypotheses are ultimately untestable. Conclusion: Could There Be a “Ghost” in the Machine After All? In his Principles of Psychology, William James (1890) considered the various positions on the mind-body problem and concluded that “[to] posit a soul influenced in some mysterious way by the brain-states and responding to them . . . seems to me the line of least logical resistance, so far as we yet have attained” (vol. I, p. 181). These words were written more than a century ago, but in modern times preeminent analysts such as Karl Popper, John Eccles, Wilder Penfield, Curt Ducasse, Brand Blanshard, Jerome Shaffer, and others have come to the same conclusion. Why is this seemingly unscientific position still so attractive? Because even now it makes good sense. The conscious mind may be likened to a glass slipper, and our desire to understand the world demands that we find something to fill it—to explain it. Unlike the feet of certain haughty stepsisters, those offered by the neuronal components of the brain may simply be too small to fill this slipper. A parallel image is that of a toddler who comes stomping into the living room wearing her mother’s dress shoes. The doctrine that the conscious mind can be explained solely in terms of neurons has essentially only one strong argument in its favor: What else is there? Because there seems to be nothing else, we have imagined the little girl’s feet to be larger than they are and struggled incessantly to stretch them to fit some very sizable shoes. But this hasn’t worked. There is little about neurons that suggests the ability to generate consciousness. The neuronal doctrine hasn’t explained the unity of conscious experience. It hasn’t explained qualia and the variety of human experience. It has failed to explain selfhood. Nor does memory seem possible in a neuronal model. And the determinism inherent in this model is directly at odds with our experience of a freely acting, volitional mind. Perhaps never before in the history of science has logic so strongly suggested that something “new” may exist in nature. The position that something “new” must account for the conscious mind has essentially only one argument against it: What else is there? Unlike the arguments against the neuronal doctrine, however, this one may be easier to address. This paper has presented two natural mechanisms with mind-making potential. One or the other may provide us with a brain-wide network of localized, microphysical energy-structures that are stable and immune to absorption. These ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 850 Journal of Consciousness Exploration & Research | November 2016 | Volume 7 | Issue 10 | pp. 834-850 Mascari, S. A., THE QUALION HYPOTHESES: Some New Proposals on the Physical and Supraphysical Bases of the Conscious Mind (Part 1) quanta have the potential to account for consciousness. They could account for the unity and diversity of human experience. They could account for memories, our sense of selfhood, our freedom, and our volitional ability. Cinderella, it seems, may have been there all along. This Cinderella is a ghost so to speak, but a ghost with a biological origin that is a composite of the physical and the supraphysical. Even those who are repulsed by ghosts must acknowledge that the qualion hypothesis is testable—and falsifiable—on a basic level and therefore is entitled to the scientific minimum of a wait-and-see attitude. Some final perspectives on this model may be derived from history’s emphatic reminder that the problem at hand is unique in its multilayered complexity. Even if the basics of these hypotheses prove to be true, there may be a limit on how far they can take us. Still, we would have a better understanding of who we are, and our place in Nature would never seem quite as mundane—and as inextricably linked to matter—as it did before. The neuronal view of man would be replaced by one far more conducive to a sense of transcendence in our species—one that would reflect back upon, and perhaps elevate the meaning of, the entire cosmos. (Continued on Part 2) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

356 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment Article The Enigma of Enlightenment James Kowall1 Abstract The nature of spiritual enlightenment or awakening from delusion is discussed in the language of modern physics, specifically in terms of the holographic principle of quantum gravity. This gives a deep connection between the nature of science and spirituality, and allows that connection to be seen at a conceptual level. Awakening from delusion is beyond that conceptual level, since it is the direct seeing of that connection between the perceivable world that science conceptually describes and the spiritual source of the consciousness that is perceiving that world. Keywords: Spiritual enlightenment, awakening, delusion, science, spirituality. The writings included here document my own ongoing individual journey to awakening, and are not meant to convey any kind of absolute truth. In my own journey, in one hand I held what I felt were valuable scientific principles based on my training in theoretical physics, while in the other hand I held newly discovered nondual concepts that I intuitively knew were pointing toward an absolute truth that I really could not comprehend. The only way I could go forward was to reconcile the scientific principles with the nondual concepts. To a very good approximation, the world we observe is guided by scientific concepts. For example, the magnetic moment of the electron has been theoretically calculated and experimentally measured to an accuracy of about eleven significant figures, and the results of theory and experiment are in total agreement. If nondual concepts are indeed pointers to the absolute truth of reality, they cannot be incompatible with the scientific concepts that at some level appear to govern the world, at least at the probabilistic level of quantum theory. For reasons that may be peculiar to my own journey, I found that I needed to reconcile these apparently incompatible concepts. Remarkably, almost as soon as I started my journey, I discovered the harmonizing principle, which physicists refer to as the holographic principle. Every time I was stuck on some nondual concept that did not seem compatible with science, I would appeal to the holographic principle and it would come to the rescue with a compatible explanation. Every time I was unable to wrap my mind around some nondual concept, the holographic principle would suggest a way to see beyond that limitation. It was kind of freaky how well the holographic principle reconciled all the concepts. Actually, it worked both ways. Nondual concepts made sense in terms of the holographic principle, and in return, nondual concepts allowed for a deeper understanding of the 1 Correspondence: James Kowall, MD, PhD, Independent Researcher. jkowall137@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 357 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment holographic principle. It would seem that at a very deep level the holographic principle is telling us something fundamental about the nature of reality. I have attacked every nondual concept I could discover, from those of Advaita Vedanta to the Taoist tradition to Zen Buddhism, and every time the holographic principle gave a way to reconcile the nondual concept with scientific principles. All I have really done in these ramblings is to document that reconciliation. If anyone else is interested, they can document it for themselves, but I suspect this peculiar approach is particular to my own individual journey. Since the final destination of the journey is a place without concepts, whatever concepts one holds onto, whether scientific or nondual, must eventually be given up in order to move forward in the journey. Since everything perceived is conceptual, including space and time, this ultimate place without concepts is empty and kind of weird, and isn't a place that one can ever wrap one's conceptual mind around. A discussion of the nature of concepts is germane to any discussion of the final destination of the journey to enlightenment, which is this very strange place without concepts. In the process of becoming enlightened, one becomes aware of oneself as a self-emanating source of light that illuminates everything in one's world. This is not physical light, but what can best be called the light of consciousness. This experience of oneself can be called the I Am or the Atmanic Self. It can also be called the Ascended Self, since when one experiences oneself in this way one sees things from a higher level and with a sense of distance. Even one's own body is seen in this way. However, this is not the final destination of the journey. One must go further to reach the ultimate place without concepts. It is the going further part of the journey that one can never wrap one's conceptual mind around. The reason for this strange state of affairs is actually pretty easy to explain and understand. In some sense, one's mind is like a screen that is projecting images to the mind's eye, which is perceiving the mental images. The Atmanic Self is not only the mind's eye, but has an outgoing projecting aspect in addition to an incoming perceiving aspect. The outgoing projecting aspect is the light of consciousness that is reflected off the screen of the mind and is illuminating the mind as the projected mental images are perceived by the mind's eye. All the concepts that one perceives are mental images projected from the mental screen through the reflection of one's own light of consciousness back to oneself. Just like a computer screen projects images, the mental images projected from the mental screen to the mind's eye only arise as configuration states of information encoded on the mental screen, which must be animated in the flow of energy. Just like a computer screen encodes bits of information, the mental screen encodes bits of information. Just like computer images arise as forms of information, mental images arise as forms of information in terms of configuration states of information encoded on the mental screen. Just like computer images are animated as energy flows through the computer, mental images are animated as energy flows through the mind. Just like computer images are projected from a screen to an observer outside the screen, mental images are projected from the mental screen to the mind's eye. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 358 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment All mental concepts are mentally constructed forms of information energized in the flow of energy. The consciousness of the observer that gives meaning to these mentally constructed forms of information can only do so in the energetic context within which they are constructed. Meaning is always given to concepts in an energetic context, which we intuitively recognize as an emotional context. All meaning is inherently emotional. The emotional nature of meaning given to concepts has profound implications for the meaning given to belief systems. Although not often recognized, all belief systems begin with a core belief, which is one's belief in oneself. One must believe in oneself before one can believe any belief system. Belief systems are notoriously hard to break because one almost never examines one's core belief in oneself. One's belief in oneself is only a perception of one's emotional state of mind that is called a self-concept, which is inherently body-based. One feels self-limited to the emotionally animated form of one's body as one perceives the flow of emotional energy that animates that form. This emotional perception is at the core of all concepts of self. This way of understanding the mind as a mental screen is screaming holographic principle. The holographic principle basically says that all the bits of information that describe the configuration states of everything one can perceive in the world are encoded on a bounding surface of space that acts as a holographic screen. These bits of information are the dynamical degrees of freedom that are quantized in quantum theory, which in thermodynamics are called entropy. These bits of information are naturally entangled due to the way they're encoded on a holographic screen. The easiest way to understand the nature of this holographic encoding of bits of information on a bounding surface of space is with non-commutative geometry. The observer's mental screen not only encodes information for everything perceived in its world in the sense of external sensory perceptions, but also encodes information for all internal mental perceptions, like thoughts and memories. Although one's body is taken to be a boundary between internal and external, everything one perceives in reality is external, as the information for everything, whether taken to be internal or external, is encoded on the observer's holographic screen. There is only a holographic illusion that one internally exists within one's body. Since everything perceived is external, the perceiving consciousness is impersonal. The person is an organized form of information animated in the flow of energy, like an image projected from a screen to the point of view of an observer outside the screen. The perceiving consciousness of the observer at the central point of view of its world in reality has nothing to do with the person. Everything one can perceive in the world includes all mental concepts constructed in the mind, including the concept of self. Everything one can perceive in the world also includes the nature of all elementary particles and the dynamical nature of space-time geometry. In a very deep sense, everything one can perceive in the world, including space-time geometry, is conceptual. Mental concepts are only like the tip of the iceberg. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 359 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment It is fairly easy to show the dynamical nature of space-time geometry in any bounded region of space, which is the nature of gravity, is a thermodynamic consequence of the holographic way bits of information are encoded on the bounding surface of that space. The usual unification mechanisms of modern physics like super-symmetry and the Kaluza-Klein mechanism then give a natural explanation for how all other fundamental forces and all fundamental particles arise from that dynamical space-time geometry as extra components of the space-time metric. Since the dynamical space-time geometry of the bounded space is derivative of the holographic principle, none of the so-called fundamental forces or particles are really fundamental. Everything one can perceive in the world, which includes the dynamical nature of space-time geometry, is a form of information, which means it is all conceptual. Mental concepts are also forms of information. All the bits of information for everything that can be perceived in the world, including space-time geometry, are encoded on a bounding surface of space that acts as a holographic screen. The mind understood as a mental screen is another aspect of that holographic screen. The holographic screen is fundamentally a bounding surface of space that encodes bits of information and limits the observer's observations of things in space, like an event horizon. Forms of information are like images projected from the screen to an observer outside the screen that is perceiving the images. When the observer becomes enlightened, the observer also sees that it is its own light of consciousness that is projecting the images, like the light of a movie projector that projects movie images as that light is reflected off the screen. An enlightened observer that sees all of this is the nature of the Atmanic or Ascended Self, but that is not the final destination of the journey to enlightenment. The final destination is the ultimate place without concepts. One must go further than the Atmanic Self, which is the highest level of self. It is this going further that one can never wrap one's conceptual mind around. The mind in the final analysis is a holographic screen that is a bounding surface of space that limits the observer's observations. The mind as a mental screen is always a limitation of consciousness. Going further means going beyond the limitations of the mind, which is beyond the limitations of a holographic screen. When the observer has no holographic screen, there are no limitations of the observer's observations, but paradoxically, there is also nothing to observe and there is no observer. When there is no limitation of a mind or holographic screen, the highest level of self, the Atmanic Self, no longer exists, but consciousness does not stop existing. William Blake wrote about the doors of perception as the gateway to the truth of one‟s being. When he wrote the doors of perception must be cleansed before one directly experiences this truth, he was alluding to cleansing the sense of self. Nisargadatta Maharaj also discusses this doorway and the need to cleanse oneself of the sense of self before passing through the doorway. In I Am That, Nisargadatta says “I Am is the door. Stay with it until it opens. It is always open, but you are not at it”. In Zen, the gateless gate paradox is alluding to the same cleansing of the sense of self. One can only pass through the gateless gate when one is without a sense of self. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 360 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment In the journey to enlightenment, one brings oneself to this doorway as one focuses one's attention on one's own sense of being present or beingness. Being present at the doorway means knowing oneself as the highest level of self or the highest level of consciousness present at the center of one's world, which is the point of singularity of that world. When one knows oneself to be this conscious presence, one brings oneself to the edge of the abyss that separates being present to observe one's world as that world appears to come into existence from the disappearance of that world when one is no longer present to observe it. At this point of singularity, the highest level of self, the I Am Self, becomes an I am not. The edge of the abyss is crossed, the abyss opens, and one dissolves into the abyss, like a drop of water that dissolves back into the ocean. Crossing over the edge of the abyss to the other side is described as falling into the void. The journey to enlightenment is always taken by a self in a time-bound world, but this crossing over to the other side and the experience of enlightenment is outside of time and has no sense of self. One can only cross over if one is without a sense of self. In a very real sense, the doorway or gate is the highest sense of self that one can ever have while one perceives one's world, which is the highest level of consciousness one can have while one is present to observe one's world. The gate only opens or becomes gateless when one becomes selfless. The grail legend is a metaphor for discovering the true nature of one‟s being. When one searches for the grail as a person in the world, one is wasting one‟s power to awaken to the true nature of one‟s being. That power is one's focus of attention, which one wastes as one focuses attention on the world. This waste of time and energy is the meaning of the wasteland in the grail legend. One only discovers the grail if one withdraws one's focus of attention away from one's life as a person in the world and shifts one's focus of attention onto the true nature of one‟s being. The search for the grail is all about the search, and is never really about finding the grail. One can never really find the grail. One is the grail. One can only be what one really is. The grail is the true nature of one's being. Everything else that one takes oneself to be is delusional. Living a life in the world is never about finding one's true self. There is no such thing. Such a thing does not really exist. Living a life in the world is only about creating a false self. One is actually creating a false self through one's false belief in it, and that creation process is inherently emotional. Awakening from delusion is only a process of giving up the desire to create this false self so that one can discover one's true being. This discovery can only be made when one is without a sense of self. In the journey to awakening, one can only go further if one kills the Buddha. The Buddha is the highest sense of self, the ascended Atmanic Self at the central point of singularity, which is the highest level of consciousness one can have while one still perceives one's world. As long as one has a sense of self, one is seeing two, while in reality, there is only one. As long as one has a sense of self, one also has a sense of other. To go further into the source of consciousness, one ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 361 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment must become selfless. The source is pure oneness, and has no sense of self. To go further, one must kill one's own sense of self before one can experience this ultimate state of No-self. "If you meet the Buddha on the road, kill him" is another version of the Zen saying: "When you reach the top, keep climbing". The highest sense of self is not the final destination of the journey. There is still further. One is not done with one's journey until one is without a sense of self, no matter how high and glorified that self might be. The goal of the journey is not to become a high and mighty self, but to become selfless. One is only done when one is truly selfless. Spiritual enlightenment is one's direct experience of the true nature of what one really is. It is the Holy Grail of being what one really is. One confirms that when everything in one's world disappears from existence, including one's sense of self, one does not stop existing. One verifies the true nature of one's existence is unlimited, unchanging and undivided consciousness. The final destination of the journey to enlightenment, the ultimate place with no concepts, the furthest reaches of further, is unlimited consciousness. There is no further or going beyond unlimited consciousness since infinity has no boundary. This ultimate unlimited nature of consciousness can be called Brahmanic consciousness. In the sense of being unlimited, it is infinite. In the sense of being unchanging, it is timeless. In the sense of being undifferentiated or undivided, it is one. In the sense of being formless or nothingness, it can be called emptiness or void. In the sense of being the source of Atmanic consciousness, it is the source of the light of consciousness, but in-and-of-itself, it can only be described as darkness. In the sense of being nonconceptual and without a sense of self or a concept of self, it can be called No-self. The nature of a subject-object relationship can only exist at the level of the Atmanic Self. All subject-object relations inherently relate a self with another. At the level of forms of information, the relationship is some sort of energetic connection that relates one form to another form, but the ultimate subjective nature of the self experiencing the relationship can only be understood as the consciousness perceiving this energetic relation between forms. Objects in the world are all energetically related forms of information. Objects only have distinct forms in terms of their ability to self-replicate form in a recognizable way over a sequence of perceivable events. The ultimate subjective nature of the self experiencing a subject-object relation cannot be another perceivable self-replicating form of information or object that it perceives in its world, but can only be a presence of Atmanic consciousness perceiving objects in its world. The perceivable objects are organized forms of information projected like images from a mental screen to the point of view of the perceiving consciousness outside the screen and animated in the flow of energy like the images of a movie. Everything perceivable is such an object. There is only one subject for all the perceivable objects in any perceivable world, which is the presence of Atmanic consciousness at the central point of view of its own perceivable world. There are no subject-object relations in Brahmanic consciousness, as there is nothing to perceive. There is no self and there is no other in Brahmanic consciousness. There is only one undivided, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 362 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment unlimited, unchanging, nondual awareness, which in some inexpressible sense is undivided awareness aware of nothing more than its own true undivided, unchanging and unlimited nature. In the sense that everything is conceptual and that all concepts, including all concepts of self, arise from a limitation of consciousness, everything is an illusion of unlimited consciousness, including the sense of self. There is only one truth, which is the unlimited nature of consciousness. Everything is an illusion of unlimited consciousness that arises from the limitation of consciousness. In Advaita Vedanta, this is expressed as Brahman is the only truth. In the sense of ultimately bringing that illusion of limitation to an end, Atman is Brahman. Mooji recently commented that truth is very simple, only the mind is complex, but to convince the mind to even consider the truth requires a great deal of repetition and practice, like any new skill that one learns. There is only one truth, which is very simple, so simple it cannot be further simplified. It isn't possible to remove anything from nothing. Nisargadatta would say that the only thing that ever stops one from recognizing the truth is delusion, essentially all the lies and false beliefs one believes about oneself that get in the way of seeing the truth. He would say only these false beliefs need to be removed in order to see the truth. Both of them would say that it is only one's focus of attention on the false belief of a personal identity, like a hypnotic spell that one is under that monopolizes one's attention, that stops one from redirecting one's attention onto the truth of who one really is. Ironically, the truth of who one really is, is the one who is seeing everything, which in-and-of-itself cannot really be seen except as nothingness. One can only be what one really is, even if one is really nothing. Awakening is fundamentally the antidote to delusion, and delusion is inherently conceptual. The basic problem is the nature of the self-concept, which is a false belief that one believes about oneself. One believes that one is a person in the world one perceives, while one's ultimate or true nature is the unlimited and undivided Brahmanic consciousness that energetically creates that world and perceives that world through its division into Atmanic consciousness. Confusion about identity naturally arises due to the interplay of potentiality and actuality in the process of creation and manifestation. Uncreated Brahmanic consciousness is the ultimate source of creation in the sense of potentiality, but that potentiality can only become an actuality through observation. A presence of Atmanic consciousness must be present to project and perceive the images of a manifested world for that potentiality to become an actual creation. In the creative process of manifesting a world, a presence of Atmanic consciousness naturally identifies itself with its creation due to its perception of the flow of energy that gives rise to feelings of self-limitation to its creation. Since creation is fundamentally a conceptual process in terms of organization of forms of information on a mental screen, animation of forms in the flow of energy, projection of forms to an observer's point of view, and perception of forms by the observer, this creative process inevitably leads to the emotional construction of a concept of self the observer identifies itself with as it projects and perceives concepts from its mental screen. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 363 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment The essential problem of awakening is that awakening can never occur at the same conceptual level at which the self-concept is created. Awakening always requires consciousness to ascend to a higher level, as things are seen with a sense of distance and detachment. The only way the selfconcept can ever be transcended is through the ascension of consciousness to a higher level. This important point cannot be stressed strongly enough. The self-concept is inherently life-form based. The only way to understand how the self-concept is emotionally constructed in the mind is to understand how life-forms are emotionally organized in the world. Life-forms are organized forms of information that are energetically animated over a sequence of perceivable events. The key point is life-forms are coherently organized forms of information that self-replicate their forms or hold together in a recognizable way over a sequence of perceivable events. The ability of a coherently organized life-form to self-replicate its form is inherently dependent on emotional expressions. The only way life-forms can self-replicate their forms or survive in a recognizable form over a sequence of perceivable events is if they express emotions of fear and desire. Life-forms are only able to maintain their coherent organization if they add organizing potential energy to their forms through a process called eating. A life-form must have a source of organizing potential energy from which it feeds or adds energy to its form. For many life-forms, this process of adding potential energy to its form means the life-form must eat other life-forms. The need to add organizing potential energy to a form through a process of eating in order to maintain the state of organization of that form in a recognizable form is a direct consequence of the disorganization of forms that occurs as heat flows in a thermal gradient. Heat is randomized kinetic energy. As heat flows, thermal energy tends to disorganize forms. Forms tend to fly apart due to the randomized motions of their constituents. The only thing that holds the form together as a coherently organized self-replicating form is the potential energy of attractive forces. The life-form must feed upon a source of potential energy to maintain the organization of its form. This actually gives a good definition of life-forms. A life-form is a self-replicating coherently organized form of information that must feed upon a source of energy in order to maintain the state of its organization in a recognizable form over a sequence of perceivable events. By this definition, a hurricane is a life-form. Not only must a life-form eat other forms in order to selfreplicate form and survive as a recognizable form, but the life-form must also avoid being eaten by other forms. What is called death is only an unrecognizable disorganization of form. For many life-forms, a life-form can only survive in the world if it eats other life-forms. This need to eat in order to self-replicate form is the basic nature of desire. The flip side of the desire to eat is the fear of being eaten. In simplest biological terms, life-forms only survive in the world or self-replicate their forms if they eat other life-forms and avoid being eaten by other life-forms. The fear of death is really nothing more than fear of an unrecognizable disorganization of form. The biological need to self-replicate form over a sequence of perceivable events is even a more basic need than the biological need for reproduction of form. Self-replication of form must occur ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 364 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment from moment to moment, and is totally dependent on eating and the avoidance of being eaten. At the most fundamental level of biological survival, the emotional expression of desire expresses the need to eat and the emotional expression of fear expresses the need to avoid being eaten. The basic problem is the emotional expressions of desire and fear are in conflict with each other. The expressed desire to eat by a life-form expresses movement toward whatever it desires to eat, while the expressed fear of being eaten by a life-form expresses movement away from or against whatever desires to eat that life-form. Movement toward is always an expression of emotional attachment, while movement away from or against is an expression of self-defensiveness. The expression of desire always expresses some kind of emotional attachment of one form to another form, while the expression of fear always expresses some kind of self-defensiveness as one form defends itself against another form. By their very nature, emotional attachments are in conflict with self-defensive expressions. Movement toward is always in conflict with movement away. The expression of desire is always in conflict with the expression of fear. The desire to eat is always in conflict with the fear of being eaten. This is an unavoidable consequence of life-forms surviving in the world, which at the most basic level is the self-replication of form from moment to moment. This emotional conflict is the basic nature of the survival of the fittest form. The mentally constructed self-concept is life-form based and emotionally energized by the same emotional expressions of fear and desire. By its very nature, the construction of a self-concept in the mind is in emotional conflict. These emotional conflicts are the inherent nature of life-forms surviving in the world, and are also the inherent nature of self-concepts surviving in the mind. The self-concept is always constructed in the mind as an emotionally energized thought. This self-concept thought is always self-referential, as a life-form based self-image is emotionally related to the image of some other thing that appears in the world one perceives. The emotional relationships of the self-concept are also life-form based in terms of the expression of fear and desire that in some way defend the survival of the life-form in the sense of self-replication of form. The perceiving one only identifies itself with that self-image due to its perception of the emotional flow of energy through that form that makes it feel self-limited to that form. The perceiving one is recognizing that form as the form self-replicates form over a sequence of perceivable events. This recognition is inherently emotional in nature due to the expression of fear and desire by the life-form, which is necessary for life-form survival. The perceiving one can only identify itself with the life-form due to this emotional self-recognition. This emotional self-recognition comes to an end with death and the unrecognizable disorganization of form. This process of emotional recognition and self-identification always occurs at the conceptual level of the mental construction of a life-form based self-concept. This emotional recognition is inherently conflicted, since the expression of fear is in conflict with the expression of desire. The perceiving one can never transcend its self-concept at the same conceptual level that it is created since the emotional conflicts are inherently unresolvable at that conceptual level. As long as the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 365 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment perceiving one perceives things at the conceptual level the self-concept is constructed, it will feel compelled to defend the survival of its self-concept as though its existence depends on it. The self-concept can never be transcended at the same conceptual level that it is created. That creation process is inherently emotional, and is plagued by emotional conflicts. Emotional conflicts are never resolved at the same level that they are created. The only way to resolve emotional conflicts is to see them from a higher level with a sense of distance and detachment. Only the consciousness that ascends to a higher level and sees things with a sense of detachment can resolve emotional conflicts as it transcends its self-concept. The awakening process always begins down in the trenches at a conceptual level. Concepts are used to attack the self-concept and demonstrate its inherent falseness. The self-concept can never really be destroyed through a conceptual attack, but that is how the process must begin. For the awakening process to go forward, this conceptual attack on the self-concept has to be combined with surrender and detachment. The emotional energy of the self-concept is inherently in conflict with itself, as the desire to move toward and attach itself to things is in conflict with the fear of other things and the desire to defend itself against other things expressed as movement away and against. The only way the self-concept can really be transcended is if these emotional conflicts are resolved and come to an end. Only surrender and detachment can resolve them. Surrender deals with self-defensive expressions, especially the self-defensive desire to control things, which inherently involves emotional bias in the focus of attention. This desire to control things in a personally biased or self-defensive way is a denial of death that arises from the fear of death. When one identifies oneself with form, death is equated with nonexistence, and so the fear of death turns into fear of nonexistence. When one feels one is able to control things, one feels powerful, which is a way of denying death. The problem is nothing can really be controlled as events are inherently unpredictable, and this feeling of being in control is illusory. The irony is that death is inherently illusory, as death is only an unrecognizable disorganization of form. The perceiving one that recognizes a form and identifies itself with that form does not really die when that form appears to die and is no longer recognizable. The desire to control and have power over things in a denial of death is just as illusory as the death that is denied. The whole sense of doership or personal agency is illusory. The self-replicating form of a person is animated by the same forces that animate the entire observable universe. To a limited degree, emotional bias in one's focus of attention can affect how a person acts, but this emotional effect is always limited in space and time, and cannot really alter the universal flow of things. At most, the emotional expressions of a person limited in space and time can only create a disturbance in the normal flow of things. The feeling of being in control is only an illusion of the self-concept. The only way one can ever transcend the illusions of control and doership is through surrender and detachment, which is ultimately how emotional conflicts of the self-concept are transcended. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 366 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment The desire to move toward and attach oneself to things is transcended as one severs emotional attachments, and the desire to control things and defend oneself is transcended as one surrenders. With surrender, one gives up the desire to control things and simply accepts things as they are every moment without any desire to change anything. One puts one's trust in the normal flow of things to sort out what is for the best and just allows things to play out in the normal way. With detachment, one becomes willing to let go and sever one's emotional attachments to things and just allow things to come and go without any desire to hold onto or possess things. The result of surrender and detachment is the ascension of consciousness to a higher level, as one sees things with a sense of distance and detachment. This way of seeing things is called witnessing. The ascension of consciousness to a higher level is how emotional conflicts of the self-concept are ultimately resolved and transcended. The conceptual process of negation of the self-concept turns into the direct seeing of the illusory nature of the self-concept. Through surrender and detachment, the negation of the self-concept turns into disillusionment. Once the self-concept is directly seen to be an illusion, one loses interest in it and no longer focuses one's attention on it as though one's existence depends on its survival. As one withdraws one's focus of attention away from it, one also withdraws one's investment of emotional energy in it that is needed to emotionally construct and animate it. Without that emotional energy of emotional attachment and self-defense, the self-concept is no longer emotionally animated and dies a natural death. At the same time that one withdraws one's focus of attention away from one's self-concept, one must also have the willingness to shift one's focus of attention onto one's own sense of beingness or being present, so that one can come to know oneself as a pure presence of consciousness. One comes to know oneself as Atmanic consciousness. Once this shift in one's focus of attention is stabilized on one's own beingness, the awakening process can go forward to its final conclusion. As one shifts and stabilizes one's focus of attention on one's own sense of beingness, one comes to know oneself as one really is. Without one's attention focused on the life of the person in the world that one takes oneself to be as one perceives that world, one's mind becomes silent as one stops emotionally constructing a self-concept. This naturally stops happening when one sees one's self-concept is only an illusion of what one is, and one loses interest in it and stops paying attention to it. With a silent mind one also becomes aware of the inherent stillness and silence of the space from which one observes things. One goes deeper into this stillness and silence as one focuses one's attention on one's own sense of beingness. In the process of awakening from the delusional state of believing that one is a person in the world one perceives, one first comes to know oneself as the detached, impartial, silent observer of that world, which is often called the detached witness. With witnessing, one perceives things from a higher level, with a sense of distance and detachment. One becomes aware of the stillness and silence of the space from which one perceives things. The things that one perceives are like ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 367 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment passing clouds in the sky that one only perceives as they pass by. One becomes aware of one's own sense of being present or beingness as the presence of consciousness that perceives things. This highest sense of self in the sense of a subject-object relation is often referred to as the born again experience. One dies to one's false self-identification with one's body-based personal sense of self and is reborn to the spiritual identity of a presence of consciousness. This is the highest sense of self one can have while one still perceives things in one's world, but there is still further. One is still in a state of duality and is seeing two, while in reality there is only one. One must go further to discover the source of one's consciousness, which is purely nondual. There is no sense of self or subject-object relation in the nondual awareness that is the source of consciousness. The I Am or Atmanic Self must become free of all sense of self before going further. At the end of the awakening process, the Atmanic consciousness brings itself into focus and knows itself to be nothing more than the pure being of a presence of consciousness. It brings itself to the edge of the abyss that separates being present for its world from the void of not being present. At this point of singularity, it passes through the gateless gate and reunites itself and becomes one with the source of consciousness. Through dissolution into the Brahmanic consciousness of No-self, one knows oneself to be that formless, timeless, undivided and unlimited pure beingness. Only the Atmanic consciousness has a sense of self and other and a sense of subject and object. In the source of consciousness there is no sense of self and other and no sense of subject and object, only one undivided awareness aware of nothing but its one undivided true nature. The Atmanic consciousness of the observer observing its own observable world is divided from its source as it expresses a sense of self-ness, subjective-ness, and I-Am-ness. In its dividedness, it feels self-limited to form and emotionally identifies itself with a person in the world it perceives. Its emotional self-identification with the emotionally animated form of a person is twisted, since it consists of nothing more than false beliefs it believes about itself. That false belief is conceptual. Its self-concept is an emotionally energized animated form of information its mind constructs about itself and emotionally projects back to itself like an image projected from a screen. The whole thing is twisted since the image can only be projected if the observer focuses its attention on it, which it only does because it really believes it is the self-image it perceives. Like the myth of Narcissus, the presence of Atmanic consciousness falls in love with the personal form of its own projected self-image. Its emotional attachment to form underlies its self-identification with form. Once self-identified, it feels compelled to defend the survival of that personal form as though its existence depends on it. Its focus of attention on form leads to further emotional expressions that make it feel self-limited to a personal form and perpetuate the vicious cycle of the hypnotic spell of its self-identification with that personal form. The hypnotic spell is only perpetuated because the observer feels compelled to defend the survival of that self-replicating form of information as though its existence depends on it, which is the lie at the heart of its believing that false belief about itself. The emotional energy at the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 368 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment heart of the lie is the expression of fear and desire, which is all about defending the survival of a life-form. The perception of the emotional energy animating the life-form makes the observer feel self-limited to that form, which is how the whole twisted mess is perpetuated through the vicious cycle of self-identification and self-defense. A person caught up in this twisted mess feels like it must escape from this mess, but the person can never escape. The person is at the heart of the mess through its emotional animation. The person is searching for the truth of its true nature, but the person can never reach or know that truth. The person can only disappear from existence. It is the consciousness itself that must stop believing the twisted false belief that it believes about itself that it is a person. The only real power the consciousness has is its focus of attention. The consciousness must withdraw its attention away from the life of the person in the world to the point the person and its world disappear from existence. The only reason the consciousness will ever do this is if it sees the life of the person in the world is an illusion of what it really is and loses interest in paying attention to an illusion. The consciousness must simultaneously shift the focus of its attention onto its own sense of beingness and being present. The consciousness is only an observer that is observing things. The only real power the consciousness has is its focus of attention as it chooses what to observe in its world. This is a limited power as it chooses what things to observe in its world, but is an absolute power as it chooses whether or not to observe that world. Ultimately, the presence of consciousness chooses whether or not to be present to observe its world. The first thing awakening from delusion proves is that everything exists within consciousness. From the point of view of a presence of consciousness, everything in its world appears to come into existence if that conscious presence is present to observe things, and everything in its world disappears from existence if that conscious presence is not present to observe things. Being present requires the presence of consciousness to focus its attention on whatever it observes. There is nothing mysterious about things disappearing from existence when a presence of consciousness is not present to observe them. This happens each night when one falls into a deep sleep and everything disappears from existence from one's own point of view. One does not become unconscious in deep sleep. One becomes aware of nothing, which is the ultimate nature of what one really is. The only difference between deep sleep and awakening from delusion is with awakening from delusion one focuses one's attention on one's own sense of beingness to the point that one becomes aware that the true nature of one's existence is that nothingness. The second thing awakening from delusion proves is that one still exists even when everything in one's world disappears from existence and nothing remains. Just like awakening from a dream, the true nature of the dreamer remains when the dreamer awakens and its dream disappears from existence. Awakening proves that everything in one's world is no more real than a dream, and the ultimate nature of the dreamer is the nothingness that remains when everything disappears from ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 369 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment existence. The formless nothingness that remains is the dreamer's underlying reality, which could be called the ground of being, but is really just the ultimate reality of the dreamer's existence. The journey to awakening is only a process of breaking the hypnotic spell of personal identity. The only real power one has to break this hypnotic spell is one's focus of attention, which is how one makes choices. One breaks the hypnotic spell of personal identity by choosing to negate the false belief in personal identity, which always requires a shift in the focus of one's attention. One negates the false belief by shifting one's attention on one's own sense of beingness. The negation process narrows down the issue of choice to a single question: Who am I? The paradox is when one becomes enlightened and knows what one really is, one also knows what one isn't. One isn't a person in the world one perceives. The truth of what one is sets one free from the bondage of personal self-identification. Ultimately, one has no need to live a life in that world, and need not even be present to perceive that world. One is always free to choose to exist as nothingness. An enlightened being can just as easily answer the Who am I question with I am not as with I am. Everything written here is only a movement toward that final seeing and knowing, which paradoxically is known as knowing nothing. Everything written here is written in that spirit of being nothing and knowing nothing, which paradoxically is the ultimate knowledge. A Note on the References: The references listed below are divided into scientific and nondual references. These writings are not really scientific articles, and as such need no formal system of reference, but are more like a contemplative expression of my own personality. Maybe the better description is a creative expression of the universe through the particular instrument of my personality. At least that's how it felt as things were written. The references were instrumental in that creative expression and had an important influence on the final result of how these ideas came together. Received July 4, 2019; Revised July 14, 2019; Accepted July 14, 2019 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 370 Journal of Consciousness Exploration & Research| July 2019 | Volume 10 | Issue 5 | pp. 356-370 Kowall, J., The Enigma of Enlightenment Scientific References Raphael Bousso (2002): The Holographic Principle. arXiv:hep-th/0203101 Antonio Damasio (1999): The Feeling of What Happens (Harcourt Brace) Amanda Gefter (2014): Trespassing on Einstein‟s Lawn (Random House) Brian Greene (2000): The Elegant Universe (Vintage Books) N. Gregory Hamilton (1988): Self and Others (Jason Aronson) Gerard „t Hooft (2000): The Holographic Principle. arXiv:hep-th/0003004 Ted Jacobson (1995): Thermodynamics of Space-time. arXiv:gr-qc/9504004 Stuart Kauffman (1995): At Home in the Universe (Oxford University Press) J Madore (1999): Non-commutative Geometry for Pedestrians. arXiv:gr-qc/9906059 Nancy McWilliams (1994): Psychoanalytic Diagnosis (Guilford Press) Roger Penrose (2005): The Road to Reality (Alfred A Knopf) Lee Smolin (2001): Three Roads to Quantum Gravity (Basic Books) Leonard Susskind (2008): The Black Hole War (Little, Brown and Company) Leonard Susskind (1994): The World as a Hologram. arXiv:hep-th/9409089 A. Zee (2003): Quantum Field Theory in a Nutshell (Princeton University Press) Nondual References The Bhagavad-Gita (1909): Edwin Arnold trans. (Harvard Classics) Jed McKenna (2002, 2004, 2007): Spiritual Enlightenment Trilogy (Wisefool Press) Jed McKenna (20013): Jed McKenna's Theory of Everything (Wisefool Press) Nisargadatta Maharaj (1973): I Am That (Acorn Press) Osho (1974): The Book of Secrets (St Martin's Griffin) Paul Reps and Nyogen Senzaki (1957): Zen Flesh, Zen Bones (Tuttle Publishing) Lao Tsu (1989): Tao Te Ching. Gia-Fu Feng trans. (Vintage Books) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 310 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory Exploration Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory Matti Pitkänen 1 Abstract In this article, Integrated Information Theory (IIT) is compared to the TGD based consciousness theory relying on new physics. At classical level, this new physics involves the view about space-time and fields. At quantum level, it involves Zero Energy Ontology (ZEO) and the notion of causal diamond (CD) defining 4-D perceptive field of self, p-adic physics as physics of cognition and imagination and the fusion of real and various p-adic physics to adelic physics, strong form of holography (SH) implying that 2-D string world sheets and partonic surfaces serve as “space-time genes”, and the hierarchy of Planck constants making possible macroscopic quantum coherence. There are similairities between IIT and TGD at general structural level, but also profound differences. TGD predicts restricted pan-psychism. Negentropic entanglement (NE) is the TGD counterpart for the integrated information. The combinatiorial structure of NE gives rise to quantal complexity. Mechanisms correspond to 4-D self-organization patterns with self-organization interpreted in 4-D sense in ZEO. The decomposition of system to two parts such that this decomposition can give rise to a maximal negentropy gain in state function reduction is also involved but yields two independent selves. Engineering of conscious systems from simpler basic building blocks is predicted. Indeed, TGD predicts infinite self-hierarchy with sub-selves identifiable as mental images. Exclusion postulate is not needed in TGD framework. Also network like structures emerge naturally as p-adic systems for which all decompositions are negentropically entangled inducing in turn corresponding real systems. 1 Introduction Integrated Information Theory (IIT) is a theory of consciousness originally proposed by Giulio Tononi. The basic goal of IIT is to abstract from neuroscience axioms about consciousness hoped to provide constraints on physical models. IIT relies strongly on information theory. The basic problem is that the very definition of information is not possible without introducing conscious observer so that circularity cannot be avoided. IIT identifies a collection of few basic concepts and axioms such as the notions of mechanism (computer program is one analog for mechanism), information, integration and maximally integrated information (maximal interdependence of parts of the system), and exclusion. Also the composition of mechanisms as kind of engineering principle of consciousness is assumed and leads to the notion of conceptual structure, which should allow to understand not only cognition but entire conscious experience. A measure for integrated information (called Φ) assignable to any partition of system to two parts is introduced in terms of relative entropies. Consciousness is identified with a maximally integrated decomposition of the system to two parts (Φ is maximum). The existence of this preferred decomposition of the system to two parts besides computer and program running in it distinguishes IIT from the computational approach to consciousness. Personally I am however afraid that bringing in physics could bring in physicalism and reduce consciousness to an epiphenomenon. Qualia are assigned to the links of network. IIT can be criticized for this assignment as also for the fact that it does not say much about free will nor about the notion of time. Also the principle fixing the dynamics of consciousness is missing unless one interprets mechanisms as such. 1 Correspondence: Matti Pitkänen http://tgdtheory.com/. Address: Karkinkatu 3 I 3, 03600, Karkkila, Finland. Email: matpitka6@gmail.com. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 311 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory In this article IIT is compared to the TGD vision relying on physics and on general vision about consciousness strongly guided by the new physics predicted by TGD. At classical level this new physics involves a new view about space-time and fields (in particular the notion of magnetic body central in TGD inspired quantum biology and quantum neuroscience). At quantum level it involves Zero Energy Ontology (ZEO) and the notion of causal diamond (CD) defining 4-D perceptive field of self; p-adic physics as physics of cognition and imagination and the fusion of real and various p-adic physics to adelic physics; strong form of holography (SH) implying that 2-D string world sheets and partonic surfaces serve as “space-time genes”; and the hierarchy of Planck constants making possible macroscopic quantum coherence. Number theoretic entanglement entropy (EE) makes sense as number theoretic variant of Shannon entropy in the p-adic sectors of the adelic Universe. Number theoretic EE can be negative and corresponds in this case to genuine information: one has negentropic entanglement (NE). TGD inspired theory of consciousness reduces to quantum measurement theory in ZEO. Negentropy Maximization Principle (NMP) serves as the variational principle of consciousness and implies that NE can can only increase this implies evolution. By SH real and p-adic 4-D systems are algebraic continuations of 2-D systems (“space-time genes”) characterized by algebraic extensions of rationals labelling evolutionary levels with increasing algebraic complexity. Real and p-adic sectors have common Hilbert space with coefficients in algebraic extension of rationals so that the state function reduction at this level can be said to induce real and p-adic 4-D reductions as its shadows. NE in the p-adic sectors stabilizes the entanglement also in real sector (the sum of real (ordinary) and various p-adic negentropies tends to increase) - the randomness of the ordinary state function reduction is tamed by cognition and mind can be said to rule over matter. Quale corresponds in IIT to a link of a network like structure. In TGD quale corresponds to the eigenvalues of observables measured repeatedly as long as corresponding sub-self (mental image, quale) remains conscious. In ZEO self can be seen as a generalized Zeno effect. What happens in death of a conscious entity (self) can be understood and it accompanies re-incarnation of time reversed self in turn making possible re-incarnation also in the more conventional sense of the word. The death of mental image (sub-self) can be also interpreted as motor action involving signal to geometric past: this in accordance with Libet’s findings. There is much common between IIT and TGD at general structural level but also profound differences. Also TGD predicts restricted pan-psychism. NE is the TGD counterpart for the integrated information. The combinatiorial structure of NE gives rise to quantal complexity. Mechanisms correspond to 4-D selforganization patterns with self-organization interpreted in 4-D sense in ZEO. The decomposition of system to two parts such that this decomposition can give rise to a maximal negentropy gain in state function reduction is also involved but yields two independent selves. Engineering of conscious systems from simpler basic building blocks is predicted. Indeed, TGD predicts infinite self hierarchy with sub-selves identifiable as mental images. Exclusion postulate is not needed in TGD framework. Also network like structures emerge naturally as p-adic systems for which all decompositions are negentropically entangled inducing in turn corresponding real systems. I received a link to a very interesting article by John Horgan in Scientific American with title “Can Integrated Information Theory Explain Consciousness?” [3] (see http://tinyurl.com/h7btppb). Originally IIT is a theoretical construct of neuroscientst Giulio Tononi (just Tononi in the sequel). Christof Koch is one of the coworkers of Tononi. IIT can be regarded as heavily neuroscience based non-quantum approach to consciousness and the goal is to identify the axioms about consciousness, which should hold true also in physics based theories. The article of Horgan was excellent and touched the essentials and it was relatively easy to grasp what is common with my own approach to consciousness and comment also what I see as weaknesses of IIT approach. To my opinion, the basic weakness is the lack of formulation in terms of fundamental physics. As such quantum physics based formulation is certainly not enough since the recent quantum physics is plagued by paradoxes, which are due the lack of theory of consciousness needed to understand what the notion of observer means. The question is not only about what fundamental physics can give to consciousness but ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 312 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory also about what consciousness can give to fundamental physics. The article “Consciousness: here, there and everywhere” of Tononi and Koch [6] (see http://tinyurl. com/zgm985f) gives a more detailed summary about IIT. The article “From the Phenomenology to the Mechanisms of Consciousness: Integrated Information Theory” [4](see http://tinyurl.com/z9s4k7n) gives a more techanical description of IIT. Also the article of Scott Aaronson [5](see http://tinyurl. com/zarjfzz) was very helpful in providing computer scientific view about IIT and representing also mathematical objections. In the article [4] it is emphasized that IIT is a work in progress. This applies also to TGD and TGD inspired theory of consciousness. Personally I take writing of TGD inspired commentary about IIT as a highly interesting interaction, which might help to learn new ideas and spot the weaknesses and imperfections in the basic definitions of TGD inspired theory of consciousness. If TGD survives from this interaction as such, the writing of these commentaries have been waste of time. The key questions relate to the notion of information more or less identified as consciousness. 1. In IIT the information is identified essentially as a reduction of entropy as hypothetical conscious entity learns what the state of the system is. This definition of information used in the definition of conscious entity is circular. It involves also probabilistic element bringing thus either the notion of ensemble or frequency interpretation. 2. In TGD the notion of information relies on number theoretical entanglement entropy (EE) measuring the amount of information associated with entanglement [12]. It makes sense for algebraic entanglement probabilities. In fact all probabilities must be assumed to belong to algebraic extension of rationals if one adopts p-adic view about cognition and extends physics to adelic physics involving real and various p-adic number fields. Circularity is avoided but the basic problem has been whether one can apply the number theoretic definition of entanglement entropy only in p-adic sectors of the adelic Universe or whether it applies under some conditions also in the real sector. Writing this commentary led to a solution of this problem: the state function reduction in the intersection of realities and p-adicities which corresponds to algebraic extension of rationals induces the reductions at real and p-adic sectors. Negentropy Maximization Principle (NMP) maximizes the sum of real and various p-adic negentropy gains. The outcome is highly non-trivial prediction that cognition can stabilize also the real entanglement and has therefore causal power. One can say that cognition tames the randomness of the ordinary state function reduction so that Einstein was to some degree right when he said that God does not play dice. 3. IIT identifies qualia with manner, which I find difficult to take seriously. The criticism however led also to criticism of TGD identification of qualia [10] and much simpler identification involving only the basic assumptions of ZEO based quantum measurement theory emerged. Occam’s razor does not leave many options in this kind of situation. IIT predicts panpsychism in a restricted sense as does also TGD. The identification of maximally integrated partition of elementary system endowed with mechanism, which could correspond to computer program, to two parts as conscious experience is rather near to epiphenomenalism since it means that consciousness is property of physical system. In TGD framework consciousness has independent causal and ontological status. Conscious existence corresponds to quantum jumps between physical states recreating physical realities being therefore outside the existences defined by classical and quantum physics (in TGD classical physics is exact part of quantum physics). 2 Critical Summary of IIT Tononi starts from neuroscience and information theory. Information theoretic approach has the virtue that can avoid sticking into the dogmas of existing philosophy. Tononi and Koch emphasize that IIT ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 313 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory tries to axiomatisize the essential aspects of consciousness so that physical theories of consciousness could start from this picture. Concerning the definition of information the starting point is classical probability theory. One can criticize this view. Quantum physics provides extremely non-trivial new view about physical existence that it seems almost impossible to comprehend by organisms at our evolutionary level. Quantum measurement theory - the poorly understood part of quantum theory - forces to ask fundamental questions about the nature of consciousness, which suggests that neglecting it can mean a fatal loss of information. Quantum information theory is rapidly developing and should be highly relevant for any theory of consciousness starting from the notion of information. IIT’s integrated information Φ is also a measure for complexity. Quantum theory provides a vision about complexity based on quantum entanglement. Also quantum biology has emerged as a new branch of science. Information, integration and conceptual structure are basic notions introduced by Tononi. All these notions are poorly understood in standard physics framework. Also the notion of elementary mechanism is introduced. Mechanism could correspond to computer program or asequence of neural associations or formation of self-organization pattern. Elementary mechanisms can be combined to more complex mechanisms and these into systems of mechanisms. Mechanism can be identified as time evolution of some kind and has has inherent time arrow associated with it. As the title “Consciousness, here, there, and everywhere” of [4] expresses, panpsychism is adopted in IIT in the form that consciousness can be a property of any material system. For this reason the approach of Tononi is regarded by Horgan as an extremely ambitious approach - certainly it is so from the perspective of neuroscience. For a physicist taking consciousness seriously panpsychism in some sense is the only possible option and predicts hierachy of conscious entities. This panpsychism does not mean that everything is conscious but that everything can be conscious. The criterion for this is that integrated information is large enough. This roughly means that system is coherent structure such that information cannot be localized to its part. 2.1 Information The key vision is that conscious experience carries information and that this information is integrated in the sense that parts of experience give information of each other: one might say that conscious information defines a rule A → B. In neuroscience association would be the counterpart for this. This relationship need not be strictly causal but is as near to causal as possible. In quantum theory entanglement could realize the strong correlation: now one however knows the state of the entire system but has very little information about the states or parts. A mechanism can contribute to consciousness only if it specifies “differences that make differences” within a system. This sounds rather fuzzy statement. A slightly clearer manner to say this is that a mechanism generates information only if it constrains the states of a system than can be its possible causes and effects. One speaks of cause-effect repertoire. An even clearer identification of mechanism is as a dynamics of some kind. In biology one could interpret cause-effect repertoire as a counterpart of a biological function assigning to sensory input a a motor output. In neuroscience mechanism could correspond to a sequence of associations defined by nerve pulse patterns or a behavior assigning a motor response to a given sensory input. Mathematician could speak of function. Physicist could speak of time evolution - say classical or self-organization. In computational science one could interpret Boolean functions or computer programs as mechanisms. The obvious criticism is that one can imagine endless variety of mechanisms and the theory loses its predictive power. For a mechanism leading from a state of A to to that of B information could be defined mathematically as I(A → B) = H(B|A) − H(A) by subtracting from conditional entropy for output associated with probabilistic input the entropy of the input. The information serves a measure for the reduction of ignorance and one cannot speak of ignorance without assuming a conscious entity able to interpret the output. This kind of notion in the definition of conscious information implies circularity. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 314 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory One of the predictions is that feedback in the dynamics of mechanism is necessary for consciousness. Intuitively feedback means self-control characteritizing living systems (homeostasis). It is known that system theoretically a system with feedback can be approximated with a more complex system with only forward feedback. A system with/without feedback could/would be conscious/zombie. The theory would not therefore be behavioristic. Also rather simple non-living systems with feedback could be conscious. I must admit that I did not quite understand why feedback is necessary for consciousness. If one defines information assignable to mechanism as sum I(A → B) + I(B → A) then it is is easy to understand the importance of feedback. For instance, if the output depend only weakly of the input as in selforganizing systems without feedback (all irrelevant details are polished away in thermal non-equilibrium state), I(B|A) would be very small and the criterion for cause-effect relationship would not be satisfied. Feedback changes the situation. 2.2 Integration Intuitively it seems that intelligent systems consist of highly correlated parts but that the correlation cannot be too high (completely random system carries no information and spontaneously magnetized systems carries just one bit of information). Tononi introduces a measure -Φ - that he calls integrated information that would serve as a measure for this property measuring the level of consciousness. This suggests that a mechanism can contribute to consciousness only if it specifies a cause-effect repertoire that is irreducible to independent components. The irreducibility of experience means that the experience cannot be reduced to parts. A more comprehensible statement is that information contained by system cannot be localized to any art of it. Here one can criticize: mental images could be seen as rather independent parts of experience. Tononi speaks of integrated information defined in terms of maximum of relative entropy (see https: //en.wikipedia.org/wiki/Integrated_information_theory). Scott Aaronson represents a rather comprehensible definition. 1. One wants a concrete measure for the interdependence of the subsystems A and B defining partition of the system. The integrated informations should correspond to maximally interdependent partition. The measure for integrated information - call it Φ - must have a maximum Φmax if A and B are in causal relation. Φ is obtained by maximizing over all divisions of system to two parts A and B some measure of the sum of mutual informations definable in terms of conditional entropies assuming that the states in either A or B are random. Conditional entropy is entropy H(A|B) − H(B) and if A and B are strongly correlated is negative and has interpretation as information. FIn the case of brain, left and right hemispheres are natural candidates for maximally integrated pair (A,B) and one could understand left-/right- hemisphere dominance as a failure of integration. These entropies are associated with mechanism, which translates to a function mapping the states of the entire systems to its states. The maximizing pair (A,B) would define the maximally causal relationship and give rise to a building brick of experience deserving to be called quale. This definition of quale is to my opinion rather ad hoc. The introduction of the mechanism brings in so many subjective assumptions that the definition might not have practical value. There are also difficulties related to the estimation of maximally integrated subsystem and thus of Φmax : this might represent problem in NP class. 2. A measure for complexity is in question and numerous measures for complexity has been introduced by mathematicians. Φ would be a measure for feedback between and interdependence of different parts of the system. When Φ is above critical value, system is conscious. Intuitively, if the parts of the system are not correlated and communicating, system is not conscious. Even proton could be conscious since quarks are strongly correlated although it is questionable whether it makes to sense to talk about feedback in this context. In any case, this looks rather reasonable. Φmax = 0 means that system is completely reducible into its parts. The problem is that the connection with ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 315 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory fundamental physics is lacking. Φmax would measure the level of consciousness. I do not know how Φmax would be measured and probably no one knows. 3. Aaronson gives a concrete example giving a gist about what integrated information could means. He also demonstrates that the definition of Tononi leads to technical problems using his identification of mechanism as a map of states of system to states of system. This could be of course quite too limited definition. The idea is to consider all partitions of the system to two parts A and B. One can consider a system consisting of a ordered set of points to which one can assign finite number of states. Also binary digits could be considered. The states in set A are assumed to be random. To identify the partition giving rise to maximal integrated information, one calculates the relative entropies for the images of the points and identifies integrated information as their sum. One can do the same by regarding the states assignable to points of B as random. One sums the relative entropies. If there is strong correlation between A and B then the randomness in A implies that this sum is large. If there is no dependence between A and B the sum vanishes. The partition (A,B) for which the sum of entropies is minimal corresponds to the partition defining the decomposition, which can define cause-effect pair. Integrated information is assigned with this pair. 4. Aaronson’s first objection relates to the difficulty of identifying of the connection network of brain. One does not even idea about how to identify the nodes of this network. Neurons in state 1 or 0 is hardly suggested by anyone nowadays. Should one try to reduce to microtubular level. Or perhaps to the level of DNA and proteins? The identification of mechanisms as analogs of functions is a further heavy difficulty. Do their correspond to analogs of classical computer programs or to sequences of associations? Aaronson also thinks that panpsychism is unacceptable. To my view this particular criticism cannot be taken too seriously. Consciousness can be present even when neural activity is low as in meditative states and IIT can explain also these states. What matters is the degree of integration - not so much the input. This leads to ask whether a closed system without sensory input and metabolic feed can be conscious. IIT says makes no obvious statements about the role of metabolism. IIT is also silent about the social aspects of consciousness and reduces consciousness to the properties of a network. The assumption that the decomposition (A,B) corresponding to maximally integrated information as characterizing the contents of consciousness is to my opinion very problematic. Information is a relative notion: only a conscious system can have information about something. One therefore defines consciousness as an aspect of conscious experience so that the definition is circular. Second problem is that information as also consciousness is always about something unlike matter which such exists. Information as independent “substance” makes no sense. Standard physics allows only to speak about entropy characterizing the lack of information about the state of system. When intelligent entity learns what the state of system is it receives information equal to this entropy. Here however the notion of conscious experiencer leaks in! The assignment of information to a bit sequence assumes that there is system for which the bit sequence has meaning by generating a process leading to a conscious experience interpreted as understanding. I dare guess that for my cat (or even for standard man in the street) these lines carry absolutely no information. Thus the dream about measuring information as a physical observable and concluding from this whether system is conscious and what the level of consciousness is, fails. The identification of Tononi leads to the notion of consciousmeter. To me this notion crystallizes what goes wrong with the physicalistic and purely information theoretic approaches. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 316 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory 2.3 Architecture of consciousnes 2.3.1 Exclusion Exclusion means that a mechanism can contribute to consciousness at most one cause-effect repertoire. This repertoire has maximum value of integration/irreducibility Φmax . Exclusion is taken to mean that although subsystems of brain can have large Φ the entire brain masks their contribution to conscious experience. The masking postulate looks rather strange but is necessary unless one assumes hierarchy of consciousness so that subconscious would correspond to conscious but not at our level of hierarchy. Not all brain activity would be conscious to us. The activities of brain regions such as cerebellum are regarded as unconscious although there are more neurons there than in cortex. It could be that cerebellum is only unconscious to us? 2.3.2 Composition of mechanisms and conceptual structure It is also possible to compose mechanisms. This is analogous to the composition of functions or formation of network from modules defining elementary functions. Composition can be also in time domain - say as a sequence of program modules as in computer program - so that the spatial realization is not changed. Composition is also analogous to what engineer is doing when he constructs more complex structures from primitive ones or programmer builds more complex programs from simple basic modules. This principle is very clearly present in biology and neuroscience based notion of conceptual structure. The above postulates apply also to systems of mechanisms obtained by composition. This defines a conceptual structure identified as a constellation of points in concept space, where each axis consists of past/future state of the set of elements, and each point is a concept specifying differences that make a difference within a set. The higher the number of different concepts and Φmax value, the higher the conceptual information. Conceptual structure is kind of network build from mechanisms and analogous to a composition of functions or of computer programs. From the definitions it seems clear that conceptual structure does not correspond to independent ontological level in any sense. Conceptual structure should determine qualia and intensity of conscious experience. Here physicist starts to shake his head. I find it very difficult to imagine that qualia could be reduced to a structure of a network diagram. The unsuccessful attempts to identify qualia in terms of neural networks have demonstrated this (it is not possible to demonstrate any difference between the structure of neural networks in various sensory areas nor in the structure of sensory pathways). The partial reduction of consciousness to mechanisms is in accordance with the idea about brain as computer. In this framework imagination might perhaps be understood as motor actions stopped before becoming real. Virtual sensory inputs which do not begin from sensory receptors is interpretation in the case of sensory experiences. They might have also this aspect but there might be something deeper distinguishing between imagination and reality. 2.3.3 Identity postulate One of the axioms states that consciousness exists. Something rather trivial. But does this mean that consciousness exists as something reducing to matter/physics as we know it. This is the crucial question distinguishing between monistic and dualistic and possible other theories. One of these dogmas manifests in the question “dualistic or monistic” inspired by the belief that no other options are possible (TGD represents such an option). Tononi answered the question whether IIT is materialistic or dualistic theory of mind cryptically by saying “IIT is what IIT is”. On the other hand, the proposal of consciousmeter could come only from a physicalist and physicalism reduces consciousness to an epiphenomenon. IIT resembles physicalistic/materialist approach in that it identifies consciousness with the decomposition of elementary system to a pair (A,B) of subsystems information measure Φ and selects a unique pair ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 317 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory as that for which this information is maximal. Imax measures the intensity of conscious experience. To this pair one assigns experience. Thus experience corresponds to unique decomposition of system to two parts. The technical problem is that this decomposition need not be unique! In any case, the structure and dynamics of system defined by mechanism would dictate completely the contents of consciousness. 2.3.4 Qualia Qualia are assigned with the links of a net like structure. If I understand correctly, this structure corresponds to a collection of mechanisms with link identified as a mechanism connecting members of a causal pair. One assigns to link an information as relative entropy defines as the difference of entropies of the network and network without the link. Why the link should carry say sensory quale remains a mystery to me. I would be ready to accept that the structure of experience corresponds to a network but assigning qualia with the links does not look like a feasible idea. It remained unclear to me whether qualia space corresponds to the links of the network or whether it corresponds to a collection of the networks. For instance, it is not easy to understand how basic colors could be understood in his framework. What properties of the link identified as mechanism or its relationship to the rest of the network could make the color quale “red” instead of “green”. 3 TGD inspired theory of consciousness as quantum measurement theory in ZEO To make the comparison easier for the reader I first summarize very briefly the basic ideas of TGD inspired theory of consciousness identified as quantum measurement theory in zero energy ontology (ZEO). 3.1 Zero Energy Ontology (ZEO) ZEO [16] was motivated by TGD inspired cosmology. Physical states have vanishing conserved net quantum numbers and are decomposable to positive and negative energy parts. The particle physics interpretation is as initial and final states of a particle reaction. A profound modification of existing views about realization of symmetries is in question. The notion of causal diamond (CD) is closely related to ZEO. CD corresponds to an intersection of past and future directed light-cones of Minkowski space (with points replaced by CP2 ). Positive and negative energy parts of physical states are at future and past boundaries of CD which form part of lightone. Poincare transforms of CDs are allowed and CDs for a fractal hierarchy. A number-theoretically attractive hypothesis is that the distance between the tips of CD is quantized essentially as multiple of the size scale CP2 . CD can be interpreted as the 4-D perceptive field of conscious entity: zero energy state corresponds to a superposition of space-time surfaces having their ends about light-like boundaries of CD. S-matrix and density matrix are unified to the notion of M-matrix defining time-like entanglement and expressible as a product of square root of density matrix and of unitary S-matrix. At least formally, thermodynamics becomes therefore a part of quantum theory, which can be regarded as “complex square root” of thermodynamics. One has kind of thermodynamical holography in the sense that square roots of thermal ensembles are realized at single particle level. One must distinguish M-matrices identifiable as products of orthonormal hermitian square roots of density matrices and universal S-matrix from Umatrix defined between zero energy states and analogous to S-matrix and characterizing the unitary process associated with quantum jump. The detailed description of U- and M-matrices is considered in [16]. The most dramatic ontological implication is that quantum jump sequence can in principle lead to any zero energy state: this allows to avoid many unpleasant paradoxes forcing theorist to wonder whether theories are needed at all (in deterministic context only single solution of field equations is realized!). ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 318 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory ZEO is consistent with the basic laws of quantum physics, allows maximal free will, and allows to solve the basic paradoxes of quantum measurement theory (determinism viz. non-determinism paradox and problems with the notion of time). 3.2 Hierarchy of Planck constants and dark matter hierarchy One motivation for the hierarchy of Planck constants came from neuroscience from the observations made by Blackman and other pioneers of bio-electromagnetism [2] [15]. The observations could be summarized by saying that electromagnetic radiation of vertebrate brain at ELF frequencies (say multiples of 15 Hz) has both physiological and behavioral effects, which also look quantal. Quantal character is in conflict with the fact that ELF frequencies correspond to photon energies E = hf , which are extremely low, something like 10 orders of magnitude below thermal at physiological temperature. This inspired the proposal that photons are dark in the sense that for them one has hef f = n × h. The identification of dark matter as phases having large value of Planck constant [14, 9, 8] led to a vigorous evolution of ideas. Entire dark matter hierarchy with levels labelled by increasing values of Planck constant coming as integer multiples hef f = n × h of ordinary Planck constant is predicted. A further assumption was that the dark matter in question is at magnetic flux tubes of the magnetic body of living system or of its part. This leads to the identification of EEG as a communication tool from biological body to magnetic body (MB). MB would receive sensory data from cellular and nuclear membranes and send control commands - most naturally via genome - to the biological body. MB would act as intentional agent using biological body as sensory receptor and motor instrument. This assumption allows to identify a long list of mechanisms used by magnetic body. Bio-photons can be understood as ordinary photons resulting when dark photons transform to ordinary ones [20, 19]. The mathematical understanding of the hierarchy of Planck constants took a longer time [9, 21]. The original vision was that the hierarchy of Planck constants demands a generalization of quantum TGD. This would have required a generalization of the causal diamond CD × CP2 , where CD is defined as an intersection of the future and past directed light-cones of 4-D Minkowski space M 4 . It however became clear that the hierarchy of Planck constants labels a hierarchy of quantum criticalities characterized by sub-algebras of super-symplectic algebras possessing a natural conformal structure. The sub-algebra for which the conformal weights come as n-ples of those for the entire algebra is isomorphic to the full algebra and acts as a conformal gauge algebra at given level of criticality. In particular, the classical symplectic Noether charges for preferred extremals connecting 3-surfaces at the ends of CD vanish - this defines preferred extremal property. There would be n conformal gauge equivalence classes of preferred extremals which would correspond to n sheets of a covering of the spacetime surface serving as base space. There is very close similarity with the Riemann surfaces. Therefore coverings would be generated dynamically and there is no need for actual coverings of the imbedding space. The gauge degeneracy corresponds to the non-determinism associated with the criticality having interpretation in terms of non-determinism of Kähler action and with strong form of holography. The extremely strong super-symplectic gauge conditions would guarantee that the continuation of string world sheets and partonic 2-surface to preferred extremals is possible at least for somes value of p-adic prime. A good guess is that this is the case for the so called ramified primes associated with the algebraic extension in question at least. These ramified primes would characterize physical system and the weak form of NMP would allow to understand how p-adic length scale hypothesis follows [23]. The continuation could be possible for all p-adic primes due to the possibility of p-adic pseudo-constants having vanishing derivative. It could quite well happen that the continuation fails for most configurations of partonic 2-surfaces and string world sheets in the real sector: the interpretation would be that some space-time surfaces can be imagined but not realized [13]. A further strong prediction is that the phase transitions increasing hef f and thus reducing criticality (TGD Universe is like hill at the top of the hill at....) occur spontaneously [21]. This conforms with NMP and suggests that evolution occurs spontaneously. The state function reduction increasing hef f means ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 319 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory however the death of a sub-self so that selves are fighting to stay at the criticality. The metabolic energy bringing in negentropic entanglement (NE) allows to satisfy the needs of NMP so that the system survives and provides a garden in which sub-selves can are born and die and gradually generate NE. Living systems are thus negentropy gatherers and each death and re-incarnation generates new negentropy. All particles in the vertices of scattering diagrams have the same value of Planck constant so that the particles at different pages cannot have local interactions. Thus one can speak about relative darkness in the sense that only the interactions mediated by the exchange of particles and by classical fields are possible between different pages. Dark matter in this sense can be observed, say through the classical gravitational and electromagnetic interactions. It is in principle possible to photograph dark matter by the exchange of photons which leak to another page of book, reflect, and leak back. This leakage corresponds to hef f changing phase transition occurring at quantum criticality and living matter is expected carry out these phase transitions routinely in bio-control. This picture leads to no obvious contradictions with what is really known about dark matter and to my opinion the basic difficulty in understanding of dark matter (and living matter) is the blind belief in standard quantum theory. These observations motivate the tentative identification of the macroscopic quantum phases in terms of dark matter and also of dark energy with gigantic “gravitational” Planck constant [21, 22]. The construction gives also the 4-D space-time sheets associated with the light-like orbits of the partonic 2-surfaces: it remains to be shown whether they correspond to preferred extremals of Kähler action. The hierarchy of Planck constants has become an essential part of the construction of quantum TGD and of mathematical realization of the notion of quantum criticality rather than a possible generalization of TGD. 3.3 p-Adic physics as physics of cognition and imagination During years it have become more and more clear that consciousness involves cognition in an essential manner. 3.3.1 Extension of real physics to adelic physics In TGD framework cognition is described in terms of p-adic number fields and has led to a fusion of real and various p-adic physics to what I call adelic physics [23]. Real physics corresponds to sensory experience and p-adic physics to cognition and imagination. Originally I talked about p-adic physics as physics of cognition and intentionality but I have dropped intentionality away since I am not quite certain. The difficult question has been how real and p-adic physics relate to each other. The naive idea is that rationals belong to the intersection of reals and p-adics. More generally, points in algebraic extension of rationals would be common to realities and p-adicities which correspond to “thought bubbles” or imaginations. This hierarchy defines a hierarchy of adeles having interpretation in terms of evolution leading to increasingly complex algebraic extensions of rationals. The first guess was that this means at space-time level that imbedding space points with rational valued coordinates (or values in the extension of rationals) correspond to common points of real and padic space-time surfaces. This picture however leads to problems with both general coordinate invariance and key symmetries of TGD. What are the preferred coordinates of space-time surface which would be in algebraic extension of rationals in the intersection? Should one restrict symmetry groups to their discrete subgroups? The resolution of the problem came from the realization that the intersection of realities and p-adicities corresponds to space-time surfaces, whose representation is such that they make sense both in real and p-adic sense. This requires that the WCW coordinates of these surfaces are invariant under various symmetries and general coordinate transformations of space-time belong to the extension of rationals in question. At the level of WCW the coordinates are highly unique on basis of symmetries and by general ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 320 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory coordinate invariance at space-time level. This also means discretization of the infinite-dimensional WCW and together with huge isometry group of WCW gives hopes about computatibility of TGD. 3.3.2 Negentropic entanglement In given p-adic sector the EE is defined by replacing the logarithms of probabilities in Shannon formula by the logarithms of their p-adic norms. The resulting entropy satisfies the same axioms as ordinary entropy but makes sense only for probabilities, which must be rational valued or in an algebraic extension of rationals. The algebraic extensions corresponds to the evolutionary level of system and the algebraic complexity of the extension serves as a measure for the evolutionary level. p-Adically also extensions determined by roots of e can be considered. What is so remarkable is that the number theoretic entropy can be negative. A simple example allows to getP an idea about what is involved. If the entanglement probabilities are rational numbers Pi = Mi /N , i Mi = N , then the primes appearing as factors of N correspond to a negative contribution to the number theoretic entanglement entropy and thus to information. The factors of Mi correspond to negative contributions. For maximal entanglement with Pi = 1/N in this case the EE is negative. The interpretation is that the entangled state represents quantally concept or a rule as superposition of its instances defined by the state pairs in the superposition. Identity matrix means that one can choose the state basis in arbitrary manner and the interpretation could be in terms of “enlightened” state of consciousness characterized by “absence of distinctions”. In general case the basis is unique. Metabolism is a central concept in biology and neuroscience. Usually metabolism is understood as transfer of ordered energy and various chemical metabolites to the system. In TGD metabolism could be basically just a transfer of NE from nutrients to the organism. Living systems would be fighting for NE to stay alive (NMP is merciless!) and stealing of NE would be the fundamental crime. TGD has been plagued by a longstanding interpretational problem: can one apply the notion of number theoretic entropy in the real context or not. If this is possible at all, under what conditions this is the case? How does one know that the entanglement probabilities are not transcendental as they would be in generic case? There is also a second problem: p-adic Hilbert space is not a well-defined notion since the sum of p-adic probabilities defined as moduli squared for the coefficients of the superposition of orthonormal states can vanish and one obtains zero norm states. These problems disappear if the reduction occurs in the intersection of reality and p-adicities since here Hilbert spaces have some algebraic number field as coefficient field. By SH the 2-D states states provide all information needed to construct quantum physics. In particular, quantum measurement theory. 1. The Hilbert spaces defining state spaces has as their coefficient field always some algebraic extension of rationals so that number theoretic entropies make sense for all primes. p-Adic numbers as coefficients cannot be used and reals are not allowed. Since the same Hilbert space is shared by real and p-adic sectors, a given state function reduction in the intersection has real and p-adic space-time shadows. 2. State function reductions at these 2- surfaces at the ends of CD take place in the intersection of realities and p-adicities if the parameters characterizing these surfaces are in the algebraic extension considered. It is however not absolutely necessary to assume that the coordinates of WCW belong to the algebraic extension although this looks very natural. 3. NMP applies to the total EE. It can quite well happen that NMP for the sum of real and padic entanglement entropies does not allow ordinary state function reduction to take place since p-adic negative entropies for some primes would become zero and net negentropy would be lost. There is competition between real and p-adic sectors and p-adic sectors can win! Mind has causal power: it can stabilize quantum states against state function reduction and tame the randomness of ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 321 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory quantum physics in absence of cognition! Can one interpret this causal power of cognition in terms of intentionality? If so, p-adic physics would be also physics of intentionality as originally assumed. A fascinating question is whether the p-adic view about cognition could allow to understand the mysterious looking ability of idiot savants (not only of them but also of some greatest mathematicians) to decompose large integers to prime factors. One possible mechanism is that the integer N represented concretely is mapped to a maximally entangled state with entanglement probabilities Pi = 1/N , which means NE for the prime factors of Pi or N . The factorization would be experienced directly. One can also ask, whether the other mathematical feats performed by idiot savants could be understood in terms of their ability to directly experience - “see” - the prime composition (adelic decomposition) of integer or even rational. This could for instance allow to “see” if integer is - say 3rd - power of some smaller integer: all prime exponents in it would be multiples of 3. If the person is able to generate P an NE for which probabilities Pi = Mi /N are apart from normalization equal to given integers Mi , Mi = N , then they could be able to “see” the prime compositions for Mi and N . For instance, they could “see” whether both Mi and N are 3rd powers of some integer and just by going through trials find the integers satisfying this condition. 3.3.3 Strong form of holography and p-adic view about imagination A further step in the progress came from the discovery of strong form of holography (SH) [7]. 2-dimensional surfaces (string world sheets and partonic 2-surfaces) are fundamental objects and 4-D physics is a kind of algebraic continuation from this intersection of reality and various p-adicities in both real and p-adic sectors of the adelic Universe. 4-D space-time surfaces are preferred extremals of Kähler action making them effectively 2-D in the sense that the 2-D surfaces serve as space-time genes. Also the quantum states assignable to the 2-D surfaces can be algebraically continued to the entire 4-D space-time. It is however quite possible that the continuation in the real sector to a preferred extremal of Kähler action fails. In p-adic sectors the possibility of p-adic pseudo constants which are piecewise constant functions with vanishing derivative makes the continuation much easier. This inspires the idea that imagination corresponds to these p-adic continuations. p-Adic continuation might be possible whereas real continuation could fail: one would have imagined world, which cannot be realized as often happens! 3.4 Quantum measurement theory in ZEO NE is key notion and entanglement negentropy identified as number theoretic entanglement entropy (EE), which can be negative, takes in some sense takes the role of Φ serving as a measure for integrated information of TGD to be discussed below. NE can only increase in state function reductions and this brings in evolution forced by NMP. This leads to a precise identification for the notion of self, allows to understand the relationship beween subjective time and geometric time, and even what life and death of a conscious entity mean. Here only the key aspects are listed. 1. Causal diamond (CD) is a central notion in ZEO and serves as imbedding space correlate for self. State function reduction can occur to either boundary of CD (“upper” or “lower”). Self can be seen as a generalized Zeno effect - a sequence of state function reductions to either boundary of CD. These two kinds of selves can be said to be time reversals of each other. The period of non-boiling pot corresponds to the passive boundary of CD not changing in the reductions: also the parts of zero energy states at this boundary remain unaffected. The opposite - active - boundary is shifted towards future reduction by reduction and states at it are changed. The shifting the geometric future gives rise to the experienced time flow. This is the analog of unitary time evolution. 2. One possibility is that sensory input and mental images (“Maya”) generated by it can be assigned with the active boundary of CD. A more elegant assumption suggested by quantum measurement ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 322 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory theory is that the passive boundaries for sub-CDs give rise to mental images as outcomes of repeated quantum measurements. The unchanging part of self (“Self”) is associated with the passive boundary. It corresponds to negentropically entangled subsystem having no entanglement with environment. In ordinary ontology it would not be possible keep self un-entangled from the environment. 3. NMP forces eventually the first state function reduction to the opposite boundary of CD: the pot starts to boil. Self dies and re-incarnates as time reversed self at the opposite boundary. The life-time of self is measured as the increase of the temporal distance between the tips of CD. Time reversed self evolves as reductions shifting the opposite boundary of CD to opposite time direction so that the size of CD continues to increase and defines a measure for the duration of the entire sequence of re-incarnations. This implies quantum physical realization for the idea about transmigration of souls! Excellent manner to get rid of street-credibility is to tell to academic audience about this implication. 4. One big news is that selves form a hierarchy (CDs within CDs) and sub-selves are identified as mental images. In TGD framework it is also possible for sub-selves of two unentangled selves to entangle negentropically. This corresponds to sharing of mental images and means that our conscious experience is not completely private. The pool of shared mental images might in fact make possible communication and social structures. Sharing of mental images is possible only in many-sheeted space-time forcing to generalize the standard view about subsystem. The divisions of system to two parts are involved with the definition of integrated information. Also in the formulation of NMP in terms of maximal negentropy gain one considers divisions of the system into subsystem and complement and finds the pair for which the reduction of entanglement would give maximum reduction of entropy. If the system is irreducible this kind of pair characterized by entropic entanglement cannot be found. The eigenstates of density matrix for negentropically entangled subsystems are in 1-1 correspondence. An interesting question is whether associations in the sense of neuro science corresponds to NE between the states of associated systems. State function reduction scade is also key notion. State function reduction sequences is a top down cascade propagating downwards to smaller system sized. First the reduction in CD scale occurs. The resulting two subsystems decompose to to two parts and so on untile decomposition is not possible anymore because it would not generate negentropy. 3.5 TGD view about qualia The TGD inspired theory of qualia [10] has evolved gradually. 1. The original vision was that qualia and and other aspects of consciousness experience are determined by the change of quantum state in the reduction: the increments of quantum numbers would determine qualia. I had not yet realized that repeated state function reduction (Zeno effect) realized in ZEO is central for consciousness. The objection was that qualia change randomly from reduction to reduction. 2. Later I ended up with the vision that the rates for the changes of quantum numbers would determine qualia: this idea was realized in terms of sensory capacitor model in which qualia would correspond to kind of generalized di-electric breakdown feeding to subsystem responsible for quale quantum numbers characterizing the quale. The Occamistic objection is that the model brings in an additional element not present in quantum measurement theory. 3. The view that emerged while writing the critics of IIT of Tononi is that qualia correspond to the quantum numbers measured in the state function reduction. That in ZEO the qualia remain the same for the entire sequence of repeated state function reductions is not a problem since qualia ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 323 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory are associated with sub-self (sub-CD), which can have lifetime of say about .1 seconds! Only the generalization of standard quantum measurement theory is needed to reduce the qualia to fundamental physics. This for instance supports the conjecture that visual colors correspond to QCD color quantum numbers. This makes sense in TGD framework predicting a scaled variants of QCD type physics even in cellular length scales. This view implies that the model of sensory receptor based on the generalization of di-electric breakdown [12] is wrong as such since the rate for the transfer of the quantum numbers would not define the quale. A possible modification of the model simple: the analog of di-electric breakdown generates Bose-Einstein condensate and the the quantum numbers for the BE condensate give rise to qualia assignable to sub-self. 4 Comparison of IIT with TGD 4.1 Basic concepts of IIT from TGD point of view 4.1.1 Pan-psychism, identity postulate, and physicalism from TGD viewpoint In TGD framework panpsychism is assumed but in different form. Consciousness is not a property of matter unlike in IIT but an independent form of existence not reducible to say geometric existence so that notions like qualia space introduced in IIT do not make sense. Consciousness is the state function reduction occurring between different material worlds. This resolves the fundamental problems related to quantum measurement theory and the notion of time. In ZEO one can talk about conscious entities (this is almost unavoidable since our language reflects the belief that consciousness is a property of physical system) as internally negentropically entangled systems de-entangled from the rest of the world at the possive boundary of CD. In standard quantum theory this would make no sense. All qualia would correspond to outcomes of repeated quantum measurements at passive boundaries of sub-CDs of CD and defining mental images. The flow of time would correspond to contribution from the active boundaries of CDs involved. 4.1.2 The notion of integrated information (Φ) from TGD viewpoint In TGD the analog of Φ as measure of complexity would be number theoretic entanglement negentropy involving p-adic norm in its definition. If defined as average for the entanglement negentropies for various partitions of the system to two parts it would define a measure for the complexity and correlations. Formally a modification of Shannon entropy is in question but the surprise is that it can be negative in which case one has NE It makes sense for entanglement coefficients in algebraic extension of rationals: this predicts number theoretic evolutionary hierarchy of conscious entities. The definition relates closely to p-adic physics as physics of cognition. Number theoretic EE measures the information associated with NE (ordinary EE measures the lack of information about state of entangled system due to entanglement). The basic variational principles is NMP stating that the negentropy gain is maximal in each state function reduction. NMP forces the amount of NE measured by number theoretic entanglement negentropy to increase. One interpretation for the NE resources of the Universe is as “Akashic records”. Universe would be a huge growing library of books formed by negentropic mental images. In TGD framework the reduction of the system to its parts leading to a loss of consciousness would occur by state function reduction. NMP can prevent this in presence of cognition. That state function reductions occur rather often at elementary particle level tells that their cognitive level is rather low. Breaking of time reversal symmetry analogous to that in thermodynamics is also a signature of cognition. The proposal about critical value of Φ makes the situation analogous to that in critical thermodynamical systems. This also brings in mind quantum criticality of TGD fundamental for the understanding of the evolution of conscious entities in TGD framework. It brings in the hierarchy of dark matter repre- ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 324 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory sented as phases of ordinary matter with non-standard value hef f = n × h, n = 1, 2, ... of Planck constant emerging at quantum criticality and making macroscopic quantum coherence possible. In TGD NE is a correlate for conscious information. NE also provides a correlate for integration. Conceptual structure could be assigned with the topological structure of NE, which would also be a correlate for complexity in quantum sense. Quantum computer people have indeed realized that the physics of complexity is essentially physics of entanglement. Conscious entity corresponds to the sequence of quantum jumps/reductions at fixed boundary of CD. Conscious entities have inherent NE and they are not entangled with environment. There is however no attempt to identify NE as consciousness. 4.1.3 Counterparts of mechanisms and irreduciblity in TGD Mechanism is central notion in IIT. In ZEO self organization patterns in 4-D sense serve as counterparts of behavioral patters realizing causal relationship. Space-time surfaces identified as preferred extremals of Kähler action satisfying extremely powerful constraints coming from strong form of holography are space-time correlates for these self-organization patterns. System approaches reduction by reduction to these 4-D patterns: in positive energy ontology these patterns would be 3-D. This difference has profound implications. The analog for the notion of irreducibility in TGD framework is that any subsystem at the passive boundary of CD is inherently negentropically entangled and remains so as long as the conscious entity lives and is in this sense irreducible at the passive boundary of CD. The information carried by NE cannot be localized. Maximal NE defines isometric map between subsystem and its complement. In fact, the isometric map is possible for all subsystem complement pairs for so called perfect entanglement discussed by Preskill [1] in his proposal for error correcting codes based on holography. This model has application in TGD inspired model of living systems based on the notion of magnetic body [24]. NE is stable against NMP allowing state function reductions in which system splits into subsystem and complement is similar notion. Hilbert spaces with prime dimension are also irreducible in the sense the decomposition into tensor product of two subystems is not even possible and this might deeply relate to the fact that Mersenne primes seem to be very important in TGD [25]. (see http://tgdtheory.fi/ public_html/articles/whymersennes.pdf). In TGD framework metabolism is not just feed of ordered energy but feed of NE carried by nutrients [22, 11]. This NE means feeding in of connections to other system realized in terms of magnetic flux tubes and couple the system to environment and other conscious entities. 4.1.4 Self hierarchy makes exclusion postulate un-necessary Exclusion postulate looks to me like the most problematic axiom of IIT. Hierarchy of selves with subsystem of system corresponding to sub-self makes exclusion postulate un-necessary in TGD framework. System can have sub-systems conscious sub-systems and these in turn can have conscious sub-systems so that one has a hierarchy. The hierarchy of space-time sheets corresponds to this hierarchy at space-time level and the hierarchy of CDs at imbedding space level. Subsystems correspond to mental images, which are kind statistical averages over mental images of sub-selves so that the information about lower levels is only statistical. This saves the system from drowning to irrelevant conscious informations. Tononi does not consider the possibility of self hierarchy. Maybe the reason is that the idea about hierarchy of selves is central in spiritual practices involving angels and gods but is very difficult to accept in the western science accepting only what is directly perceived. In TGD framework the new space-time concept - in particular the notions of field body and magnetic body - support the notion of self-hierarchy. For instance, EEG could be seen as communications to the magnetic body of organism having onion-like structure with layers with sizes even larger than the size of Earth [18, 17]. For instance, the damaging of cerebellum does not affect much consciousness. This is true but it is “our” consciousness, which is not affected - only one level in the self hierarchy. Cerebellum could quite ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 325 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory well represent a level few levels below cortex in the hierarchy of selves. It can of course decompose to sub-structure, which are negentropically entangled but unentangled with each other. This failure is reflected in the rather weird looking exclusion postulate. Parts of brain can have Φ allowing them to be conscious. Tononi cannot however make sense of this. The explanation would be that brain as a whole has so large a Φ that it overrides that for parts so that they are not conscious. By the same argument the Φ of Universe would be so large that there would be not a single conscious entity besides the entire Universe! One ends up with solipsism. 4.1.5 No variational principle of consciousness is introduced in IIT In IIT no variational principle defining the dynamics of consciousness is introduced - say a postulate that the property measured by Φ would increase being therefore mathematically analogous to NMP in TGD framework. This kind of variational principle should imply evolution. The definition of NMP involves quite refined number theoretic details but is consistent with standard quantum measurement theory and with standard measurement theory for ordinary entropic entanglement - that it is for ordinary matter. For dark matter one has NE and the situation changes. One can however say that second law for a given self holds true in time scales longer than the life-time of self. NMP implies a kind of competition between subsystems, which can reduce their entanglement with environment in state function reduction. One can say that for a given system the state function reduction occurs for the subsystem-complement pair for which the reduction of EE is maximal. This if the entanglement is ordinary entropic entanglement, which is always reduces in accordance with the standard quantum measurement theory. For maximally negentropically entangled systems NMP need not lead to any effect. NE can be stable since as a whole it tends to increase. This does not prevent transfer of NE between systems. The builder of consciousness theory is eventually led to ask about the origins of ethics and moral. NMP does not completely deterministically select the final state in the case of NE. For instance, if NE corresponds to N × N identity matrix it can happen that reduction occurs to a lower-dimensional space and one can speak of free will. The outcome can make the negentropy gain smaller but also larger. One can say that system has free will and even speak about ethics based on maximization of negentropy and moral choices. Complete reduction of entanglement would mean the worst possible deed and implies the system is de-entangled and thus isolated from the rest of the Universe. 4.2 Engineering aspect of consciousness The idea that consciousness is engineered from simple building bricks is rather attractive and realized also in TGD framework. 4.2.1 The problematic notion of conceptual structure The notion of conceptual structure is problematic in the sense that the assignment of qualia to the links of this structure does not look feasible. In TGD the combinatorial structure of NE the most natural TGD analog of conceptual structure. It would correspond in the most general case to a quantum superposition of networks - the so called spin liquid could actually realize this notion in condensed matter physics. Conscious entity would correspond to a sub-system having no entanglement with environment but its internal entanglement would be negentropic and maximal in well-defined sense. The notion of tensor network, which appears in quantum computations could be equivalent with the notion of negentropically entangled system. A quite recent proposal of Preskill [1] is that error correcting quantum codes could be realized using tensor networks. This fits very nicely with TGD view [24]. The structure of NE provides abstract backbone for the structure of conscious experience. The structure of NE does not however give any clue about qualia. In ZEO they can be assigned with either the passive of active boundary of CD. At active boundary they could be assigned with the quantum number ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 326 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory transfer rates between the active part of self and environment. At passive boundary they would naturally correspond to the quantum numbers of the passive part of some sub-self at passive boundary of its CD: repeated measurement would give experience about what the quantum numbers are. This option would fit nicely with quantum measurement theory. If one interprets mental images as sub-selves, one can indeed understand why the sensory experiences vary from moment to moment although the passive part of self - “Self” - does not change. The notion of conceptual structure unavoidably brings in mind p-adic physics as physics of cognition and imagination but these two notions should be distinguished. Adelic physics fuses real and various p-adic physics to single coherent role. To me this option looks much more plausible. 4.2.2 The problems of free will, intentionality, and time IIT says nothing about volition, intentionality, and (not completely) free will. Mechanisms could be non-deterministic but this does not help much. To my opinion, trying to say something about free will leaves no other options than quantum theory or its generalization. IIT says nothing about experienced time. Standard quantum measurement theory involves the notion of observer and is plagued by a deep paradox related to the determinism of Hamiltonian time evolution and non-determinism of quantum measurement theory. This has led to the Copenhagen interpretation depriving ontological status from the basic mathematical notions of quantum theory. The problem relates directly to the notion of observer, the question about reality of free will, and to the question about the relationship between the geometric time of physicist and the experienced time. Obviously, non-conservative theorist cannot imagine more promising starting point for a theory of consciousness. One should generalize quantum theory so that one gets rid of paradoxes and provides a description of observer as conscious entity. In TGD framework the qualia can be reduced to fundamental physics, which to my opinion is much more convincing identification than the identification in terms of a particular partition associated with some mechanism assumed to be associated with the system considered. The randomness of state function reduction does not resonate with the idea of intentional free will but it could be tamed by cognition making possible intentional free will made possible by the extension of real physics to adelic physics. In principle ZEO allows also creation of any zero energy from vacuum state without any problems with the laws of physics. That this is impossible in positive energy ontology and is one of the main reasons for adopting the materialistic/physicalistic view about consciousness reducing it to epiphenomenon. It seems that the same reduction occurs in IIT. TGD provides an elegant interpretation for the act of free will. Since nothing drastic happens during repeated state function reductions to the same boundary of CD, the act of free will can only corresponds to the first reduction to the opposite boundary of causal diamond (CD). The act of volition means the death of sub-self and reincarnation as time reversed sub-self. This explains the finding due to Libet that conscious decision to perform motor action (to raise finger) initiate neural activity before the decision. Negative energy signal to the geometric past of brain would initiate the neural activity. A further outcome is that p-adic entanglement can be negentropic and by NMP and SH it stabilizes the entanglement also in real sector. Cognition would not be a passive formation of cognitive representations but would have causal power taming the randomness of quantum jumps making possible directed intentional will. Religions express this intuition in various manners: for instance, the Finnish version of Genesis contains the sentence “First was the word”. Also Finnish national epic gives magic power to the words: first comes the world and only after it what the word refers to. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 327 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory References [1] Preskill J et al. Holographic quantum error-correcting codes: Toy models for the bulk/boundary correspondence. Available at: http://arxiv.org/pdf/1503.06237.pdf, 2015. [2] Blackman CF. Effect of Electrical and Magnetic Fields on the Nervous System, pages 331–355. Plenum, New York, 1994. [3] Horgan J. Can Integrated Information Theory Explain Consciousness? Scientific American Available at: http://tinyurl.com/h7btppb, 2015. [4] Tononi G Oizumi M, Albantakis L. PLOS. Computational Biology. Available at:http://tinyurl. com/z9s4k7n, 2014. [5] Aaronson S. Why I Am Not An Integrated Information Theorist (or, The Unconscious Expander). Available at: http://www.scottaaronson.com/blog/?p=1799, 2014. [6] Koch C Tononi G. Phil Transact Royal Soc B.Available at: http://tinyurl.com/zgm985f, 2015. [7] Pitkänen M. Construction of Quantum Theory: Symmetries. In Towards M-Matrix. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdquantum/tgdquantum.html#quthe, 2006. [8] Pitkänen M. Dark Forces and Living Matter. In Hyper-finite Factors and Dark Matter Hierarchy. Onlinebook. Available at: http://tgdtheory.fi/public_html/neuplanck/neuplanck.html# darkforces, 2006. [9] Pitkänen M. Does TGD Predict the Spectrum of Planck Constants? In Hyper-finite Factors and Dark Matter Hierarchy. Onlinebook. Available at: http://tgdtheory.fi/public_html/ neuplanck/neuplanck.html#Planck, 2006. [10] Pitkänen M. General Theory of Qualia. In Bio-Systems as Conscious Holograms. Onlinebook. Available at: http://tgdtheory.fi/public_html/hologram/hologram.html#qualia, 2006. [11] Pitkänen M. Macroscopic Quantum Coherence and Quantum Metabolism as Different Sides of the Same Coin: Part I. In Bio-Systems as Conscious Holograms. Onlinebook. Available at: http: //tgdtheory.fi/public_html/hologram/hologram.html#metab, 2006. [12] Pitkänen M. Negentropy Maximization Principle. In TGD Inspired Theory of Consciousness. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdconsc/tgdconsc.html#nmpc, 2006. [13] Pitkänen M. p-Adic Physics as Physics of Cognition and Intention. In TGD Inspired Theory of Consciousness. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdconsc/tgdconsc. html#cognic, 2006. [14] Pitkänen M. TGD and Astrophysics. In Physics in Many-Sheeted Space-Time. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdclass/tgdclass.html#astro, 2006. [15] Pitkänen M. TGD and EEG. Onlinebook. Available at: http://tgdtheory.fi/public_html/ tgdeeg/tgdeeg.html, 2006. [16] Pitkänen M. Construction of Quantum Theory: More about Matrices. In Towards M-Matrix. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdquantum/tgdquantum.html#UandM, 2012. [17] Pitkänen M. Quantum Mind and Neuroscience. In TGD based view about living matter and remote mental interactions. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdlian/ tgdlian.html#lianPN, 2012. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.jcer.com Journal of Consciousness Exploration & Research | April 2016 | Volume 7 | Issue 4 | pp. 310-328 328 Pitkänen, M., Comparison of Integrated Information Theory & TGD Inspired Consciousness Theory [18] Pitkänen M. Quantum Mind, Magnetic Body, and Biological Body. In TGD based view about living matter and remote mental interactions. Onlinebook. Available at: http://tgdtheory.fi/public_ html/tgdlian/tgdlian.html#lianPB, 2012. [19] Pitkänen M. Are dark photons behind biophotons. In TGD based view about living matter and remote mental interactions. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdlian/ tgdlian.html#biophotonslian, 2013. [20] Pitkänen M. Comments on the recent experiments by the group of Michael Persinger. In TGD based view about living matter and remote mental interactions. Onlinebook. Available at: http: //tgdtheory.fi/public_html/tgdlian/tgdlian.html#persconsc, 2013. [21] Pitkänen M. Criticality and dark matter. In Hyper-finite Factors and Dark Matter Hierarchy. Onlinebook. Available at: http://tgdtheory.fi/public_html/neuplanck/neuplanck.html#qcritdark, 2014. [22] Pitkänen M. Quantum gravity, dark matter, and prebiotic evolution. In Genes and Memes. Onlinebook. Available at: http://tgdtheory.fi/public_html/genememe/genememe.html#hgrprebio, 2014. [23] Pitkänen M. Unified Number Theoretical Vision. In TGD as a Generalized Number Theory. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdnumber/tgdnumber.html# numbervision, 2014. [24] Pitkänen M. Holography and Quantum Error Correcting Codes: TGD View. Available at: http: //tgdtheory.fi/public_html/articles/tensornet.pdf, 2016. [25] Pitkänen M. Why Mersenne primes are so special? Available at: http://tgdtheory.fi/public_ html/articles/whymersennes.pdf, 2016. 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Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 752 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena Conference Report Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena Matti Pitkänen 1 Abstract In this report, I present TGD-based commentaries on the presentations given at the 35th Annual Conference of the Society for Scientific Exploration(”SSE”) held in October 13-16, 2016 in Sigtuna, Sweden. The themes of conference were various approaches to consciousness, biology, and paranormal phenomena. From both the presentations and personal discussions, I learned about interesting new things which provide challenges for TGD-based approach. 1 Introduction I had the opportunity to participate SSE-2016 conference (see http://tinyurl.com/jsha7ll) held October 13-16 in Sigtuna, Sweden. The atmosphere of conference was very friendly and inspiring and it was heartwarming to meet people familiar from past conferences and email contacts. I am grateful for Tommi Ullgren for making the participation possible and taking care of all practicalities so that I had just to remember to take my passport with me and arrive to Helsinki at correct time! The themes of conference were consciousness, biology, and paranormal phenomena (or more neutral ”remote mental interactions” or even milder ”non-locality” used in order to not induce so strong aggressions in skeptics). There were several notable speakers such as Stuart Hameroff talking about Orch-Or, microtubules and anesthetes as a Royal Road to the understanding of consciousness; Anirban Bandyonophyay talking about his ideas related to music, fractals, and ....; JohnJoe McFadden explaining his electromagnetic theory of consciousness and quantum biology; Rupert Sheldrake talking about morphogenetic fields; etc... Besides invited lectures and keynote talks many other very interesting talks we held. Panel discussions helped to see the differences between various approaches. Personal face-to-face discussions were highly stimulating. I am rather passive socially thanks to certain rather traumatic experiences of past generating Pavlov dog like conditioning against anything associating with academic and a very severe phobia towards professors. Therefore I am grateful for Tommi for serving as a social midwife making possible also for me to get involved to these discussions. Before leaving to Sigtuna I promised in Facebook to give some kind of report about the conference and now I must fill my promise. In the following I summarize some of my expressions about various talks. For a man of one theory like me the only manner that I can get view what was presented is by comparing it to my own theory - that is TGD. Why this strategy is so good is that only differences need to be detected in order to get a rough overall view. Therefore TGD has at least one purpose for its existence: to make easier for its developer to learn what others have done! My perspective is rather narrow: I am a theoretical physicist interested in the quantum physical correlates of consciousness and life and also paranormal phenomena. Theoreticians are in general skeptics concerning the theories of others and I am not an exception. I am basically interested on new interesting phenomena providing challenges for TGD inspired theory of consciousness and quantum biology. About talks related to measurement technology or medicine I cannot say anything interesting. Unfortunately, I lost some lectures and had to use abstracts to get idea about what the contents was. Almost as a rule, I comment only those lectures that I listened or which had obvious connection with 1 Correspondence: Matti Pitkänen http://tgdtheory.com/. Address: Karkinkatu 3 I 3, 03600, Karkkila, Finland. Email: matpitka6@gmail.com. ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 753 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena my own work. I do not even try to be objective and report only my impressions about those talks that induced cognitive resonance. The page providing the proceedings of SSE-2016 (see http://tinyurl.com/zydoldy) is under construction and will contain the abstracts of various talks. Before continuing it is good to give some abbreviations. Electromagnetic (em), Exclusion Zone (EZ) are standard notions. At least for TGD inspired notions appear in the sequel: Topological Geometrodynamics (TGD), Strong form of Holography (SH), Zero Energy Ontology (ZEO), Causal Diamond (CD), Magnetic Body (MB), Biological Body (BB). 2 Commentaries on some talks and posters The following represents my comments about some talks and posters related to consciousness, biology, and paranormal phenomena. I have commented only those representations, which I heard and provided stimuli for my own work. 2.1 Consciousness Most consciousness theories discussed in the talks were identification theories with the theory of Alex Hankey forming an exception. Consciousness=X is the general formula for these theories. The general criticism against identification theories is that they start from something already known rather than asking what we know about consciousness and trying to develop a conceptual framework reproducing this knowledge. The standard argument against identification of consciousness as classical fields or something else physical in standard sense is that consciousness is about something - as is also information. Matter or fields, or quantum fields, whatever physical, is not about anything, it just is. This criticism applies also to theories identifying consciousness as classical computation. The assignment of conscious to something analogous to quantum computation (as in TGD) is not an identification theory anymore since the outcome resulting in halting is probabilities and one has hopes about understanding free will and intentionality. 2.1.1 JohnJoe McFadden: Electromagnetic field theory of consciousness and Quantum Biology McFadden’s theory is physicalistic identity theory. Consciousness is electromagnetic (em) field, or more precisely, classical radiation field as I gathered from the lecture. Quantum effects would not be involved at all: the justification is that macroscopic quantum coherence is not possible in long scales. This might well be true in standard quantum theory. Assuming consciousness to be purely classical phenomenon looks rather weird and unrealistic. On the other hand, McFadden takes quantum biology seriously and had even talk about it. Even if one one skips over these objections, quite serious critical counter arguments remain. 1. McFadden considers only classical radiation fields. One can wonder what might be the role of static or slowly varying em fields, such as magnetic fields known to have effects on brain and biomatter. 2. The radiation fields must have an effect at neuronal level. In accordance with standard neuroscience view neurons are assumed to generate EEG and the EEG is assumed to interact with neurons and generate the conscious experience. Brain would generates em field which then interacts with brain giving rise to conscious experience. One can of course ask whether it would be more precise to say that neurons and consciousness together do the job or that only the active aspect of consciousness is generated in this manner. The inclusion of the interaction with neurons allows to circumvent the objection that artificial em field would be also conscious. The motivation for this identification is that radiation fields indeed carry information in the sense that in proper receiver they can generate conscious experience. My cat does not however understand ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 754 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena the text that I have printed (nor most of my colleagues, to be honest!). Here however both sender, receiver, and em field are involved. Em radiation alone cannot be said to carry absolute information nor consciousness. Conscious information involves always a relationship between two systems. 3. One can wonder why the em fields generated by other brains are not consciously experienced by me. Here one might argue that some kind of electromagnetic immune system has evolved preventing becoming possessed and that in some situation this kind of action is indeed possible and could explain remote mental interactions when target is living system. For instance, argue that the information is coded by certain resonance frequencies like in radio transmission and these frequency spectra differ slightly for different brains. 4. Neuronal synchrony is essential for binding but it is difficult to understand purely classically how disjoint regions of brain can be synchronous. In particular brain hemispheres can be in synchrony although corpus callosum is missing [6]. Quantum entanglement and/or the existence of some kind of ”boss” (magnetic body (MB) in TGD) suggests strongly itself [13]. McFadden defends his hypothesis with several arguments. 1. Binding of the basic building bricks of percept to single coherent percept is central problem in neuroscience based consciousness theory. How the features resulting in the analysis of sensory input yield a single coherent unity? McFadden suggests that the em field is automatically a coherent entity making this possible. The em fields associated with features would integrate to conscious experience. 2. Gamma synchrony around 40 Hz is known to correlate with attention or - as the work of Revonsuo [4] suggests - with the emergence of directed attention to new pattern recognized from the sensory data, kind of eureka experience in the experiments of Revonsuo [12]. 3. The coherence of percept correlates with the synchrony of EEG radiation (temporal and spatial coherence). For instance, in odour perception artificial desynchronization destroys the percept. McFadden talked also about quantum biology about which he has written two books. In light of his purely classical physicalistic theory of consciousness I find it somewhat surprising that he takes quantum biology seriously. On the other hand, the basic quantum experimental findings of quantum biology are still marginally consistent with standard quantum theory. If quantum effects are important in biology, it is difficult to see how they could be irrelevant for consciousness: after all, the known conscious systems (in sense that we define consciousness) are living. Consider now McFadden’s talk from TGD perspective. 1. The basic objection against quantum theories of consciousness is that macroscopic quantum coherences is not possible. In TGD framework the hierarchy of Planck constants hef f = n × h [17, 18] changes the situation completely and dark photons in EEG range (in particular) having classical EEG fields as correlates are responsible to communications to and control by MB [13, 9]. In TGD framework MB is the seat for the macroscopic quantum phases of dark variants of various charges particles, and one can regard EEG as classical communication from brain to MB and vice versa. Also quantum teleportation of maximal or even more general negentropic entanglement is highly suggestive [30]. For instance, cyclotron Bose-Einstein condensates fo bosonic ions or Cooper pairs of fermionic ions could be involved. 2. The lecture inspired an interesting question in TGD framework. Pyramidal neurons forming the layer V layer from top in 6-layered cortex generate EEG - a fact that has escaped my attention. At least the part of consciousness of vertebrates associated with EEG would be associated with this layer. In TGD framework dark photons with hef f = n × h have classical em fields as correlates ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 755 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena and communicate classically information to the MB of brain. Also communication of quantum entanglement could be teleported and maximal entanglement can be even cloned (maybe negentropic entanglement, which is maximal in p-adic sense, too). In TGD context one cannot say that this layer is conscious as a physical system: rather this layer provides the mental images integrating to coherent conscious experience at MB. 3. The interesting question concerns other layers. TGD picture would suggest that they have smaller value of hef f and correspond to analogs of EEG at higher frequencies ranges generated by neuronal membranes acting as Josephson junctions creating Josephson radiation. Can one assign to these layers a fractal hierarchy of Planck constants so that the Josephson frequencies fc = ZeV /hef f corresponds to say the hierarchy of frequency scales suggested by Bandyonophyay coming as powers of 103 : 210k , k = 0, 1, 2, 3, 4, 5 beginning from 1 Hz and ending to 1015 Hz corresponding to UV radiation. Alpha frequency 10 Hz would have counterparts at 10 kHz, 10 MHz, 10 GHz, 10 THz (frequency f = ZeV /h assignable to Cooper pairs in Josephson junction possibly defined by neuronal membrane) and 10 PHz (in UV). This hierarchy would also conform with the vision that that biophotons correspond to dark photons with energies in UV and visible range. The prediction would be five more analogs of EEG. 2.1.2 Stuart Hameroff: The ’Meyer-Overton correlation’ explains quantum biology and the origin of consciousness Hameroff talked about Orch-OR, microtubules, and Meyer-Overton correlation stating that the solubility of anesthetes to lipid layer of neuronal membrane correlates with the effectiveness of the anesthete. Hameroff argues that the effects of anesthetes occur at the level of microtubules as action on the aromatic rings of two amino-acids trp and tyr so that the solubility to lipid membrane could possibly make it easier for the anesthete to find their way inside the microtubules. Hameroff did not represent a detailed view for how the consciousness would be lost. In [23] I have discussed Bandyonophyay’s work about microtubules and ended up with the hypothesis that AC voltage at certain frequencies can transform microtubules of type B to type A: the latter ones are assumed in Hameroff-Penrose model but are not realized in Nature. The situation would be quantum critical at these preferred frequencies. Hameroff makes also other proposals. 1. Hameroff proposes that EEG corresponds to interference peaks of em fields assignable to microtubuli in kHz, MHz, GHz and THz frequency ranges. TGD proposal is that EEG corresponds to cyclotron frequencies in the magnetic fields of magnetic flux tubes and Josephson frequencies for cell membranes identifiable as Josephson junctions. The spectrum of Planck constants gives a spectrum of frequencies in this case although the energy is fixed. 2. Hameroff also suggests that feelings drive evolution. Systems want pleasure: how to reduce this to deterministic Orch-OR is difficult to comprehend. In TGD framework Negentropy Maximization Principle [10] is somewhat analogous to this. Quantum jumps would increase the negentropy of the universe assignable to negentropic entanglement, which indeed involves positively emotional coloring. To realize this framework mathematically one must generalize the real number based physics to adelic physics. 3. Orch-OR is the proposal of Penrose. The suggestion is that state function reduction would be objective - that is deterministic process. The splitting of state to a superposition of two states would correspond to a classical evolution of gravitational field, which splits into two analogs of localized wave packets. Eventually the analog of state function reduction would occur: the packets would fuse to form a single packet. I must say that I cannot make any sense of this. State function ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 756 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena reduction involves the measuring system and entanglement with it: this is not the case now. OrchOR says nothing about the strict rules involved with the state function reduction. It seems to me that Orch-OR does not have much to do with ordinary state function reduction. It is interesting to compare this Hameroff’s vision with TGD view about the roles of microtubules and cell membrane already discussed in [25]. The new elements are cell membrane as self-loading battery based on the TGD based model for the exclusion zones (EZ) of Pollack [24] in terms of hef f /h = n phases. First however a philosophical remark. 1. According to the behavioristic definition of consciousness, the ability to respond to sensory input and perform motor actions are essential aspects of consciousness. To my opinion these abilities correspond to only particular type of consciousness and consciousness might be possible even without neural activities (OBEs and NDEs). In any case, the inability to generate nerve pulse patterns would be an essential aspect for what we call loss of consciousness. This happens if there is hyperpolarization of neuronal membrane. 2. Hyperpolarization means reduced rate of spontaneous nerve pulse generation. This would be achieved if microtubules gain additional negatively charge so that the radial component of microtubule electric field increases. Hence the interaction of anesthetes with the microtubuli should generate this negative charge. One possibility is that Pollack effect [2] generates in the presence of anesthete negatively charged exclusion zone (EZs) [24]. The TGD based model assumes that the protons are transferred to the magnetic flux tubes as dark protons and perhaps end up to the exterior of cell membrane and transform to ordinary protons. This would induce hyperpolarization. The neutral anesthete atoms or molecules in turn could be transferred to the microtubules along flux tubes. Consider next a model for the cell membrane. 1. In TGD Universe cell membranes could be generalized Josephson junctions. The energy of generalized Josephson photons (dark with energies in bio-photon range) would be the difference of cyclotron energies for flux tubes at the two sides of the membrane plus the ordinary Josephson energy. Generalized Josephson photons would take care of communications of sensory data to MB. Unless the cyclotron energies at the two sides of the membrane are same, the new contribution would dominate in the communications to MB for large values of hef f since cyclotron energy is proportional to hef f , and neuronal contribution would represent frequency modulation allowing to code nerve pulse patterns to kind of ”whale’s song”. For smaller value of hef f ordinary Josephson energy would dominate. There is a temptation to assume that the value of hef f serves as a kind of intelligence quotient of cell. Frequency scale and energy scale for the analog of EEG would serve for the same purpose. For instance, pyramidal neurons responsible for EEG would represent the intellectual elite of brain and ordinary cells could have much smaller value of hef f being say by factor 2−10 smaller than for pyramidal cells so that generalized Josephson energy would be of the same order of magnitude as ordinary Josephsone energy and in IR range. 2. Generalized Josephson photons with biophoton energies would also generate Pollack’s EZs [24] by ionizing one proton from hydrogen bonded pair of water molecules. The reduction of the membrane potential below the threshold for nerve pulse generation could reduce the energy of Josephson photons below threshold for generating Pollack’s EZs and neuronal membrane would cease to be self-loading battery: this would replace ionic Josephson currents with ohmic currents through cell membrane and generate nerve pulse. The objection is that for low values of hef f generalized Josephson energy reduces to ordinary one in IR range and for high values to cyclotron energy in visible-UV range. It is known that IR ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 757 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena photons generate EZs in the experiments of Pollack. The process could occur in two steps involving cyclotron radiation - perhaps from MB - kicking of hydrogen bonded water molecules to a state, where proton is almost ionized so that the IR radiation would take care of the ionization. The mechanism generating EZs cannot be different for ordinary cells and neurons. Either the notion of generalized Josephson junction must be given up or in the case of neurons glial cells accompanying also axons generate the IR radiation giving rise to EZs inside axons. 3. It is also attractive to see at least ordinary cell membrane as a self-loading battery [27]. The generation of Pollack’s EZs with negative charge and dark proton charge at magnetic flux tubes of the associated MB could make cell a self-loading battery [27]. Generalized Josephson photons from cell membrane or cyclotron photons could generate EZs by kicking protons to dark protons at flux tubes of MB of the cell. The energy must be in some critical range in order that this can happen. For too small energies the process stops. Besides ionic charge distributions EZs and the delocalized dark proton charges and the flux tubes extending beyond cell interior would be responsible for the resting potential. EZs are not expected to be completely stable. The hef f → h phase transition would bring dark protons back as ordinary protons and destroy EZs and reduce the magnitude of membrane potential. There could be a competition between the generation and destruction of EZs by hef f → h phase transition. 4. This picture is enough to explain the effect of anesthetes. Anesthetes at microtubules would generate a negative charge assignable to additional EZs thus increasing the magnitude of the membrane potential. This would imply stable hyperpolarization preventing the generation of nerve pulses. What about generation of nerve pulses in this framework? I have suggested a TGD based model for nerve pulse [11] relying on the idea about cell membrane as array of Josephson junctions consisting of membrane proteins (channel and pump proteins) but the model leaves open what exactly generates the nerve pulse. The expectation has however been that microtubules play a key role in the generation of nerve pulse. A charge wave with positive charge propagating along microtubule could induce the reduction of the membrane potential and lead to a generation of nerve pulse as a secondary wave. 1. The propagation of hef f → h phase transition followed by its reversal along axon interior could serve as a weak control signal inducing the nerve pulse propagation at quantum criticality. This phase transition could be assignable to microtubules. Battery would temporarily discharge during the nerve pulse. If glial cells generate the EZs making axons glial-cell loaded batteries then the return back to the normal state after nerve pulse would be possible by the presence glial cells. 2. During nerve pulse either the generation of EZs ceases and/or the existing EZs suffer an hef f reducing phase transition so that flux tubes are shortened and the positive dark charge returns to EZs and cell membrane potential is reduced. The generation of nerve pulse is usually modelled using ohmic ionic currents, which suggests that quantum coherence is lost by a reduction of hef f , which is predicted to be proportional to ion mass so that cyclotron energy spectrum is universal and in visible-UV range for bio-photons. 3. Nerve pulse could be a ”secondary wave” induced by a wave of positive charge propagating along microtubule. This wave of positive charge would rather naturally result from the reduction hef f → h and return back to hef f . A pair of phase transitions dark-ordinary-dark would propagate along the microtubule. The unidirectionality of the propagation direction would be forced by the fact that it can begin only from axonal hillock. Axonal hillock contains a large number of voltage gated ion channels, which would serve as generalized Josephson junctions in TGD framework. 4. What one can one conclude about the development of total charge during the time development of membrane potential V (t)? Nerve pulse corresponds to certain segment of axon and lasts for ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 758 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena few milliseconds. The cell membrane voltage goes from resting potential V (t = 0) = Vrest to approximately V (t = T ) = −Vrest and returns back. The total charge in cell interior defines the value of electric field E at the interior side of cell membrane and approximation interior as conductor, the value of Ein good approximation one has V = Ed = Qcell d/4πR2 in spherical geometry and V = Ed = dQtot /dld/2πR in cylindrical geometry of axon. Here Qtot is the charge of the piece of axons at which nerve pulse is located. Total charge is sum of microtubular charge Qmt serving as a control parameter and the total ionic charge QI changing due to the presence of ohmic ionic currents during the pulse (ionic currents are Josephson currents except during nerve pulse). To get some quantitative grasp, let us idealize the situation by assuming that during nerve pulse the negative microtubular charge Qmt (0) < 0 goes to Qmt (T ) = 0 for V (T ) = −Vrest (EZs disappear totally) and returns back to its original value as the phase transition returning the value of hef f occurs. One has Qtot (0) = Qmt (0) + QI (0) before the nerve pulse. At V = −Vrest one has Qtot (T ) = −Qtot (0), which gives −Qtot (0) = QI (T ). This gives Qmt (0) = QI (T ) − QI (0). What can one say about the magnitude of Qmt ? If this charge serves control purpose and if the system is kicked off from quantum criticality, the change of Qmt need not be large so that no large modifications of the ordinary model of nerve pulses are needed. The negative microtubular charge is partially due to the GTPs along microtubular to which EZs are associated. The value of resting potential of order .06 eV at threshold for nerve pulse generation and estimates for linear ionic charge densities dQI (0)/dl and dQI (T )/dl and Qmt (0)/dt would allow to test the model. The hef f → h phase transition outside quantum criticality would take place in millisecond time scale. The distinctions between neurons and ordinary cells allow to invent objections against the proposed scenario. 1. Ordinary cell membrane should act as a self-loading battery with Josephson radiation generating Pollack’s EZs. Axonal microtubules are missing but the cytoskeleton consisting also of microtubules is present. Inside the cell soma the microtubules meet the cell membrane transversally. There is also T-shaped antenna like structure involving microtubules whereas ordinary neurons have axonal microtubules. Also now a microtubular positive charge generated by hef f → h phase transition could induce the reduction of membrane potential. 2. Why the analog of nerve pulse does not take place also now? In the case of cancer cells membrane potential is reduced and can become even vanishing, and one might think that the lack of recovery is due to the absence of glial cells taking care that EZs are generated. For too low Josephson energies the self-loading would stop and due to the spontaneously occurring hef f → h phase transitions, the membrane potential would be gradually reduced. In the case of neurons the hef f → h phase transition would occur fast. The transition away from quantum criticality could cause this since long range quantum fluctuations would disappear. The value of membrane potential or the difference between neuronal and glial membrane potentials could serve as a critical parameter changing as the membrane potential is reduced. The quantum criticality of ordinary cell membrane would be analogous to self-organized quantum criticality. That of neuronal axon to quantum criticality induced by glial cells. 2.1.3 Riccardo Manzotti: Mind-object identity theory: is consciousness an object Riccardo Manzotti proposes a physicalistic theory of consciousness and therefore automatically subject to the basic objections against physicalism (the problem of free will and hard problem related to the identification of physical correlates of qualia). Neuroscientists often identify conscious experience as the state of brain. Manzotti identifies conscious experience about an object as the object itself. We had a nice discussion with Manzotti about this theory. ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 759 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena It is a good exercise to invent objections against Manzotti’s vision. 1. We perceive also our own body so that it must be also a possible object. One can argue that we perceive also our brain (at least when we have head ache!). This conscious experience would be our brain so that one would have more or less neuroscientist’s physicalism extended to allow also identification with the objects of external world. Alternatively, one ends up with the dualistic view that conscious mind must be outside the physical world. 2. Visual perceptions depend on illumination: the color of object is not a property of object but determined by the light reflected from the object. Is seems necessary to include also the interaction between sensory apparatus and object to the picture. 3. What about attention: can one really say that this notion is eliminated by eliminating self directing the attention? Why the body defines a preferred object: consider only proprioception and sensorymotor apparatus. One could answer that sensory-motor actions assignable to central nervous system imply the preferred nature. 4. Illusions (such as non-existing objects like Penrose triangle), hallucinations (no real object present), and various brain syndromes represent a challenge to Manzotti’s theory. To my best understanding Manzotti proposes is that the perceptive field is effectively 4-dimensional and that hallucinations are mixtures of contributions from different values of time in past. TGD is not a physicalistic theory. Consciousness is not a property of space-time in this framework: the contents of consciousness are about limited regions of space-time (space-time surfaces inside causal diamond (CD)), which leads to the illusory identification of conscious entity with the contents of its consciousness demonstrated by various illusions in which one experiences external object as part of body. Attention is a central notion in TGD. Self has space-time surface (or their superposition) as a correlate and attention means concrete flux tube connection serving as a correlate for entanglement between their ends (this is the TGD analog of ER-EPR correspondence with wormholes replaced by flux tubes and discovered almost two decades ago [29]). Perceptive field in zero energy ontology (ZEO) is 4-D as also Manzotti’s theory seems to demand and the arrow of time is not fixed. This explains memories in terms of communications with geometric past. 2.1.4 Alex Hankey: Direct Mind-to-mind communication: its basis in bio-regularization Alex Hankey proposes a model of mind-to-mind communication (MMC), which one could perhaps translate to active telepathy. I have met Alex a couple of times for decade or so ago and had email discussions and the ideas of Alex have something in common with the TGD view. The term MMC suggests dualistic philosophy. 1. The high physiological temperature is argued to exclude quantum coherence and therefore quantum explanation of MMC. I tend to agree that in ordinary quantum theory this is the case. Complexity and criticality meaning instability and manifesting itself as 1/f frequency distributions are taken key notions. Self-organized criticality is a stronger notion. Criticality makes the system sensitive to external perturbations and allows large variety of reactions to stimuli. 2. Mind is assigned to instability, at which the notions of mechanism and machine break down. Hankey talks about double aspect structure (mind and matter as different aspects of the same substance in accordance with dualistic view of Chalmers). The objections against dualism are well-described by Chalmers himself: the basic problem is that consistency with the laws of physics tends to eliminate free will. The information assignable to criticality would not be digital information. Unfortunately, the abstract does not allow to see whether there is some explicit information measure involved. The ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 760 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena definition involves internal feedback loop that is claimed to explain awareness, the internal sense of time flow, reduction of wave packets by consciousness and resolve Schrödinger paradox. The emergence of the precise rules of state function reduction from self-organized criticality would be really a victory since one does not begin from quantum measurement theory. 3. It is argued that a rigorous theory of MMC emerges in this framework. Hankey talks about gestalts and their communication. In TGD hef f /h = n hierarchy assignable to quantum criticality [17] and in ZEO perhaps even ordinary criticality (quantum theory is square root of thermodynamics at least formally) brings in large scale quantum coherence even in physiological temperature. The analog of self-organized criticality would be implied by Negentropy Maximization Principle (NMP) [10] serving as the fundamental variational principle of consciousness theory and forcing the generation of negentropic entanglement assignable to large hef f /h phases. In the tri-partistic framework of TGD (quantum states - space-time surfaces as preferred extremals - state function reduction as a building brick of conscious mind) feedback loop introduced to explains self-referentiality of consciousness is replaced with self referentiality as ability to become conscious about what one was conscious. This replaces infinite regress with evolution. Conscious information is assignable to negentropic entanglement relying crucially on the notion of padic number fields and the fusion of reals and p-adic number fields to adele carries negentropy identified as conscious information and defined as generalization of Shannon entropy to adelic context [30]. The basic rules of state function reduction reduce to Born rule and NMP generalizes state function reduction to a basic element of consciousness: state function reduction is not anymore caused by consciousness - it is consciousness. TGD the counterpart of gestalt would be negentropic entanglement having interpretation as a rule or abstraction with the instances of the rule represented by superposed state pairs. Maximal entanglement is a special case of negentropic entanglement (NE) and has a special property that it can be cloned [30] so that information in this sense could be copied also in quantum context. The conjecture is that also more general negentropic entanglement giving rise to maximal entanglement in some p-adic sectors of adeles but not in real sector) and assignable to entanglement probabilities in algebraic extensions of rationals can be cloned. Hence the communication as teleportation of maximal entanglement without destroying the original maximal entanglement is possible. Teleportation would necessary involve also classical communications naturally identified in terms of signals formed by dark photons propagating along magnetic flux tubes. 2.1.5 Antonio Giuditta: The phylogenetic origin of mind Antonio Giuditta discussed in his talk the phylogenetic origin of mind. The main message is that this could help in attempts to understand minds at higher evolutionary levels. A kind of reductionism would apply. 1. Mind would represent the only ontological level and one could classify the approach as idealistic monism. 2. Mind would be present already at molecular level. This approach differs from the neuroscientific view assigning mind only with brain. It is interesting to compare this picture with TGD. 1. TGD differs from the physicalistic, idealistic, and dualistic views. Quantum physics a would have classical space-time dynamics as exact counterpart - quantum-classical correspondence. This gives two ontological levels. State function reductions/quantum jumps between quantum states as 4D entities would define the third aspect of the ontological ”holy trinity”: this identification of ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 761 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena mind as something between physical realities rather than as property of physical realities would resolve the basic problem of quantum measurement theory and give rise to evolution in terms of quantum jumps forced by Negentropy Maximization Principle (NMP): Universe would maximize its negentropic entangLement (this notion makes sense only if one allows p-adic and adelic physics). In TGD Universe one has a hierarchy of conscious entities, selves. This would simplify the description enormously since one would have no need to postulate the notions of subconscious and unconscious mind separately. Self would experience its sub-selves as mental images. Our mental images would correspond to rather large brain regions - maybe synchronously firing pyramidal cells in cortex generating EEG. These would represent naming of sensory experiences, conceptualization, not sensory qualia. Sensory experiences could be at the level of sensary organs: one could circument rather obvious objections if one accepts TGD view about space-time and time - in particular the view that the arrow of time can vary and does so in living matter as already Fantappie proposed plus macroscopic quantum coherence and entanglement. This identification would conform with the idea that already monocellulars have sensory qualia. The TGD view would differ from physicalistic view in that one would have fractal hierarchy instead of reduction of everything to smaller scales, eventually to Planck scale. Every level in the hierarchy would bring in something new. At space-time level the new hierarchy level would mean emergence a space-time sheet in larger scale at which smaller sheets are glued. At the level of conscious experience higher level self. The hierarchy would continue ad infinitum and we would be mental images of self at the next level of hierarchy. 2. Also in TGD molecular structures could be seen as conscious entities (this is practical but somewhat imprecise expression in TGD framework). My guess is that the consciousness of molecular selves corresponds to sub-conscious from our perspective. A concrete examples would be aromatic molecules (DNA, 4 amino-acids, etc...). The aromatic rings could carry currents (possible dark currents) at associated flux tubes and they could form molecules selves, tiny conscious entities fusing to larger units as in the case of DNA. They appear also in microtubules and Hameroff proposed that they are fundamental. 3. MB carrying dark matter as dark hef f = n × h phases is a key notion of TGD inspired biology and distinguishes it from standard biochemical view: MB would control bio-chemistry and receive sensory input from biological body and control it by using dark photons giving rise to a fractal generalization of EEG. The 6-layered structure of cortex could correspond to the scale hierarchy considered by Bandyonophya coming as powers of 103 ' 210 . Lowest level would begin from 1 Hz and highest level from 1015 Hz (UV energies). The values of Planck constant hef f /h = n would come as powers of 210 . 4. I tend to believe that also cognition (mind) as opposed to sensory mind is present in nature in all scales, even in elementary particle scales albeit in much more primitive form. My bet is that the description of physics correlates of cognitive mind requires the introduction of new mathematics. p-Adic number fields labelled by primes p=2,3,5,..and their fusion to a bigger structure known as adeles are excellent candidates in this respect. Simulation would be the basic cognitive process and realized already at the level of fundamental field equations. p-Adic space-time physics would obey same field equations as ordinary real number based physics but p-adic physics would allow classical non-determinism making possible to understand the correlates of imagination, which is key aspect of cognition. ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 762 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena 2.2 Talks and posters related to biology 2.2.1 Anirban Bandyonophyay The work of Bandyonophyay’s team related to the effect of AC em fields at certain resonance frequencies on microtubules is familiar for me and I have written about it [23]. The experiments indicate that at these critical frequencies microtubuli behave like quantum coherent systems and that super-conductivity along the conduction pathways whose identification in terms of microtubular geometry is suggested. The basic problem of the microtubule hypothesis is that the required microtubules of type A with helical symmetry are not realized in nature as stable entities. Microtubules are found to be of type B with helical symmetry reduces since there is a kind of cut along the microtubular cylinder. Quantum criticality suggests that at critical frequencies a phase transition increasing hef f /n occurs and transforms microtubules of type B to those of type A. I lost part of the lecture and maybe I had got the full dose of information for that day (lecture was held at 16.20): I simply could not follow the lecture. Since the lecture was not about the same topic as the abstract so that it is difficult to reverse engineer what was really said. This is of course not lecturer’s fault! Certainly the lecture was related to Anirban’s work with proteins. Anirban talked in personal discussion about the appearance of protein folding shapes, whose 2-D projections can be modelled in terms of certain curves with shapes between tear drop and ellipse, which can be parameterized in terms of ordered decompositions of integers to primes. The claim was that these shapes are universal and appear also in other systems such as cylindrical cavity where they characterized different superposition of modes with frequencies coming as multiples of the fundamental frequency. There was also a proposal that a connection between geometry and music exists. Also the existence of some kind of geometric fractal hierarchy having as building bricks objects with 3-fold cyclic symmetry was claimed. 2.2.2 Antonio Giuditta: Brain metabolic DNA The notion of brain metabolic DNA (BMD) was a new notion to me (see (http://tinyurl.com/ z6kjwo4). TGD suggests active R&D like process driving genetic evolution and I have been a little bit disappointed since epigenetics is too passive in this respect. BMD would fit with my crazy speculations. I try to summarize my first impressions about brain metabolic DNA. 1. The profiles for both the repetitive and non-repetitive fractions differ from native DNA and for learning rats differs from those for control rats. Stress and learning situations induce this process and it occurs at least in brain. 2. Wikipedia lists DNA replication and repair as the basic mechanisms of DNA synthesis. They would yield essentially a copy of native DNA. Does this mean that there could be some new mechanism responsible for the synthesis? I have worked with two new new mechanisms of DNA synthesis emerging from TGD based new biophysics for which MB consisting of magnetic flux tubes carrying dark matter identified as large hef f = n × h, n integer, phases is crucial. These new phases of ordinary particles identifiable as dark matter would make possible macroscopic quantum coherence in much longer length scales than usually for large values of n since Compton length is proportional to hef f . Large hef f would make living matter a macroscopic quantum system. Large hef f phases would be created at quantum criticality: the large values of Compton lengths would be correlates for long range correlations and quantum fuctuations. Quantum criticality is indeed emerging as a basic aspect of living matter. 1. The experiments of Montagnier et al [3] [21] suggest that remote replication of DNA involving sending information about the template strand using light is possible. Peter Gariaev’s group has made similar claims much earlier. Together with Peter Gariaev we published an article in Huping ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 763 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena Hu’s journal DNADJ about remote replication of DNA before the work of Montagnier [19] (see http://tinyurl.com/gnj5bxh. The idea is that what I call dark photons (see below) carry genetic information. Dark photons would have energies in visible and UV range and could transform to biophotons with same energy. This would make them bio-active since biomolecules have transition energy spectrum in this range. The challenge is to understand the details of the information transfer mechanism. What would be needed would be regeneration DNA or dark DNA at the receiver end using the information. How this precisely occurs is of course only a subject of speculation. This mechanism as such would not however apply to this situation since the ordinary DNA could not serve as template. 2. The notion of dark DNA is one of the key new physics notions of TGD and the transcription of dark DNA to ordinary DNA could be involved with generation BMD. (a) The proposal is that genetic code has realization at the level of ”dark” nuclear physics [26] (see http://tinyurl.com/jgfjlbe). Dark DNA would correspond to dark proton sequences having interpretation as dark nuclei. Darkness would mean that the protons are in phase with non-standard value of Planck constant given by hef f = n × h, n integer which can vary. The value of hef f learns as a kind of intelligence quotient since it tells the scales of long term memory and intentional action and also the size scale of the system). It could serve as intelligence quotient of cells and pyramidal neurons generating EEG as Josephson radiation (frequency of Josephson radiation is f = 2eV /hef f in terms of membrane potential V ) could be the neuronal intellectuals). (b) Dark DNA could accompany ordinary DNA as parallel dark proton strands. The negative phosphate charge would neutralize the positive charge of dark protons so that the system would be classically stable. The ability to pair in this manner would quite generally select preferred biomolecules as winners in evolution. (c) For instance, the transcription of dark DNA to ordinary DNA is possible: dark DNA would serve as template for the ordinary DNA codons. Dark variants of biomolecules could make possible R&D in living matter. Evolution would not be by random mutations plus selection but intentional and more analogous to occurring in R&D laboratories. (d) If dark DNA strands were used as tempates in the generation of BMD one could understand why learning BMD differs from the native DNA. Primarily the dark DNA would be modified as a response to learning and the modification would be transcribed to that of ordinary DNA. The interesting question is whether these changes could also be transferred to the germ cells say by sending the information in form of light and generating copies of newly generated DNA portions replacing the original ones. 2.2.3 Other talks There were many other excellent talks but I lost some of them. In the following I mention those talks, which I heard and which mentioned some effect, which might be relevant for developing further the TGD view about biology. 1. Olle Johansson: Adverse health effects of modern em fields from wireless telecommunication, such as mobile phones and WiFi. Johansson told about very interesting effect of low frequency radiation on skin. These effects look like effects caused by UV light. This could be understood if classical radiation field is accompanied by dark photons with large hef f /h = n implying that the energies of dark photons are in visible and UV range as predicted by TGD. The transformation of dark photons to ordinary photons (about ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 764 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena which biophotons represent an example) could explain these effects. The burning of water caused by radiowaves [1] would be similar effect [14]. 2. Sarah Knox: Biophysics Systems Dynamics and the Current Biomedical Research Framework. Knox mentioned that cancer cells seem to have reduced magnitude of the membrane potential (depolarization) or even vanishing membrane potential. One can imagine the following explanation based on TGD. Josephson radiation would be essential for the communications of cell membrane with MB and the reduction of the magnitude of membrane potential below critical value could mean that this communication is lost since resonance conditions not hold true anymore. The outcome would be that MB could not receive sensory input and control the cell since resonance conditions would not hold true anymore. Also coherence associated with group of cells would be lost and cells would enter into purely selfish mood with replication the only goal. This mechanism would look rather plausible explanation for what happens in cancer. One can also imagine that the mechanism making cell membrane self-loading battery based on the generation of Pollack’s EZ’s generating negative charge in cell interior could fail if the Josephson radiation from cell membrane has too low an energy. Knox also provocatively asked whether God could after all have a place in the scientific world order. This led to a lively and even emotional panel debate. One could formulate the question also in less provocative manner by talking about - say - Universal Consciousness. The neuroscience based theory of consciousness of Tononi (IIT) assumes panpsychism and from this there is not a long way to the idea about Universe as conscious entity. In TGD framework the hierarchy of selves as entire universe at the top and if one could call it God. This God is not however personal God. The hierarchy however contains lesser conscious entities above us - should one call them angles or demons - and they might have time also for our problems: we would however represent the mental images of the semigod immediately above us - say our family or even collective consciusness of humankind. These semigods would make their god-like nature manifest by recreating themselves again and again and there is hope that the recent gods are not so cruel as that of Old Testament. 1. Anders Rydberg: On low frequency magnetic exposure of biological cells and the possibility of windowing effects and cell-to-cell interaction Rydberg talked also about frequency windowing (unfortunately I lost the talk). In TGD framework frequency windowing would take place by the presence of ionic Bose-Einstein condensates at MBs: cyclotron frequencies would correspond to preferred frequencies. Also the generalized Josephson junctions assignable to cell membranes would generate radiation at generalized Josephson frequency with nerve pulse patterns coded by frequency modulation to a kind of ”whale’s song”. Ordinary Josephson radiation is obtained as special case. Blackman [5] and other pioneers of bio-electromagnetism talk also about amplitude windowing and I have tried to understand what might happen in this process. Topological light rays carry transversal electric and magnetic fields orthogonal to each other. For slow frequencies these fields are approximately constant. One can also have static extremals with time independent transversal electric and magnetic fields as non-vacuum extremals if volume term implied by the twistorial lift of TGD is present in action. Suppose that a charged particle enters to static topological light ray in the direction of electric field. The situation is essentially the same as in magnetron (see http://tinyurl.com/cmlg9gf) if the almost static electric field is such that the charged particle turns just at the other boundary of CD meaning that the orbit of the particle is closed and generates cyclotron radiation (there is TGD application involving the magnetron as a generator of dark cyclotron radiation [28]). This value of electric field would in non-relativistic approximation be proportional to mass/charge ratio of the ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 765 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena particle. Amplitude windows could correspond to this kind of preferred values of electric field. For instance, one could imagine that the topological light rays are attached to cell membranes. 2. Curt Lindmark and Georg Wikman: Endogenous electrical pulses from egg membranes: a quantum phenomenon Egg generates periodically very sharp pulses with rising time of order 4 µs. The abstract does not tell the period of the pulsing but the graph shown in the lecture suggests that the it is of order 10 kHz. This would be the scaled up alpha frequency if the hypothesis about 210 - scalings of EEG spectrum makes sense. Could this be seen as a kind of alpha rhythm in shorter time scale? One cold argue that the pulses are induced by a biorhytm generated by the MB of the egg. 3. Göran Brusewitz: Two electrical systems in the body, a basis for a new, holistic biology (Becker and Nordström) Brusewitz told about Becker’s experiments to the application of an em field to the healing of wounds and to bone repair. Becker discovered a direct current system in organism and found that the electric voltages in various scales correlate strongly with consciousness. Björn Nordenström discovered a system of local electric flows which he called Biologically closed electric circuits. Blood vessels would provide one example. In TGD framework these systems would be naturally associated with networks of magnetic flux tubes carrying dark matter serving as templates for various circuitries. The nodes of this network would be negentropically entangled and the network would make possible proprioception. This kind of networks have been suggested to lead to the emergence of 3-space. The TGD view would be that they lead to the emergence of experience about 3-space. These networks, known as tensor networks, are now studied in condensed matter and would represent a vision about how complexity emergies in condensed matter. Holography is an essential assumption and in TGD it strengthens to strong form of holography (SH) in which 2-D data characterize both space-time surface and quantum states. 4. Daniel Felse: Experimental Evidences for electromagnetic cell communications between unicellular organisms (Paramecia Caudatum). Felse reports evidence for non-chemical regulation of population size, effects across the species border, and linkage between populations and the environment resembling patterns in entanglement experiments. A possible TGD inspired interpretation would be in terms of the MB of the population receiving collective ”sensory” data and performing control. TGD suggests the possibility of collective genomes assignable to (say) organelles, organs, the living entity, and even populations. This would make possible collective coherent gene expression induced by the collective MB. 2.3 Talks related to parapsychology 2.3.1 Rupert Sheldrake: The Extended Mind To my opinion some talks under this heading can be thought of as belonging also under the heading ”quantum biology and consciousness”: Sheldrake’s talk is not the only example of this. Morphogenetic is the basic notion of Sheldrake. It would not correspond to ordinary field such as em field. This leaves a lot of room for identification and to my opinion it is better to interpret ”field” as metaphor. Morphogenetic fields would serve as correlates for non-local aspects of consciousness: hence the term ”extended mind”. They would make possible learning and formation of habits at the level of species. Even condensed matter systems could learn habits. Morphogenetic fields would also explain various telepathy such as phone and email telepathy and why dogs are able to precognize that their owner is arriving home. Also experience of becoming aware of being stared at could be understood. In fact, attention would be mediated by morphogenetic fields giving rise to a kind of bond between the systems in question. The theory would apply also to inanimate matter such as water and the learning at the level of species need ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 766 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena not be restricted to living matter as we identify it. Sheldrake as collected a lot of personal stories about this kind of experiences and done experiments. Unfortunately, mainstream scientists refuse to consider seriously the notion. One might hope that the situation is changing: for instance, neuroscientists like Tononi and Koch are proposing panpsychism [8] [31]. I have commented Sheldrake’s notion of morphogenetic fields from TGD point of view already earlier [22] and considered possible TGD correlates for it. 1. Usually classical fields are not believed to provide correlates for telepathic effects: Maxwell’s theory does not allow precisely targeted communication and signal is lost in the noise produced by other systems. In TGD Universe the extreme non-linearity for the TGD counterpart of Maxwell equations however implies what I call topological field quantization. Any system can be said to possess field identity, field body or MB and the classical fields of different systems usually correspond to different space-time sheets having only wormhole contacts. Test particle experiences their sum since it touches the parallel sheets extremely near to each other: this allows to understand QFT-GRT limit of TGD gauge potentials are sums of the induced gauge potentials determined by the surface property. Same applies to gravitational field and Einstein’s equations are local remnant of Poincare invariance. Signals could propagate as topological light rays assignable to the flux tubes of the MB to precisely defined target, without dispersion, and with maximal signal velocity. The large value of hef f /h = n for dark photons and also other dark particles propagating along the flux tubes would make possible to avoid the problems caused by finite temperature. 2. MB (MB) and topological light rays would be natural classical analogs of morphogenetic field. Dark photons and dark particles with large hef f /h = n propagating along the flux tubes of MBy could serve as quantum analogs of morphogenetic fields and large value of effective Planck constant would make possible non-locality. 3. For instance, the formation of magnetic flux tube connection between two systems would be correlate for directed attention and the flux tubes could provide an explanation for the various telepathic phenomena and the experience of being stared at. ZEO implies non-locality in the scale of causal diamond (CD) and makes possible communications with geometric past and provides a mechanism of memory. Self hierarchy having hierarchies of CDs and space-time sheets as geometric correlates could explain learning at the level of species. Members of species could correspond as sub-selves/mental images of species as a conscious entity. 4. In ZEO MB is actually 4-D and can be seen as a classical correlate for behavior, habit, biological function, or 4-D self-organization pattern represented in terms of classical fields determined by the space-time surface. The replication of MB would induce biomolecular replication and would be actually replication of behaviors/habits. This could relate to the species memory. Also the cloning teleportation of maximal and perhaps even negentropic entanglement could correlate with species learning and learning in general. 2.3.2 Other contributions Again I comment only the contributions that I had opportunity to listen or which were familiar from some other context. 1. Jan Dalkvist: Is telepathy - if it exists - an electromagnetic phenomenon? Jan Dalkvist considers the question whether telepathy is electromagnetic of quantum phenomenon. Parapsychologists themselves tend to think that it is not an electromagnetic phenomenon. Em signals are very weak and for ELF fields the energies of photons are extremely low. ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 767 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena In TGD this problem disappears if one accepts the hef f /h = n hierarchy. In Maxwellian world view it is also difficult to understand the target selectivity and long range since classical radiation fields have 1/r behavior. Quantum mechanical explanation based on the notion of entanglement is indeed very attractive since entanglement does not depend on distance. Entanglement as such does not however provide any mechanism of communication of information. TGD view is that telepathy is basically quantum phenomenon as a phenomenon of consciousness but has classical field correlates. Quantum entanglement would have magnetic flux tubes as correlates. Flux tubves would also serve as correlates of directed attention essential for telepathy. Topological light rays assignable to flux tubes would make possible precisely targeted communication the fields would not decrease with distance. Classical communications are necessary for teleportation and they could be involved with the transfer of maximal entanglement, which is exceptional in that it can be cloned. The conjecture is that negentropic entanglement, which is maximal in p-adic sectors, is also possible to clone. Telepathy could be explained in terms of the same mechanisms as the interaction of personal MB with biological body. Flux tubes would serve as correlates of attention and signals along topological light rays would be precisely targeted and there intensity would not depend on distance. Also other biological bodies would be the target of communication and control. Maybe living matter has generated electromagnetic immune system preventing becoming ”possessed”. For instance, the resonance frequency spectra associated with the communications could be slightly different and active insulation mechanisms might have developed. 2. John F. Caddy: What my tinnitus tries to tell me about the Milky Way Tinnitus appears periodically with period which corresponds to sidereal (galactic) time. Spottiswoode has reported [7] that precognition tends to happen at time of day which is roughly mid-day but sidereal time. A possible explanation of both phenomena in TGD framework relies on the notion of MB (for the explanation of Spottiswoode’s finding see nonlocal). Also galactic magnetic field with strength of order 1 nT could be part of our MB so that the motion of Earth around Earth and galaxy could have effect on consciousness. The cyclotron frequencies assignable to galactic magnetic field could explain biorhythms with periods above EEG range and below one day whereas the endogenous magnetic field of strength .2 Gauss could correspond cyclotron frequencies of ions in EEG range. Intriguingly proton’s cyclotron period in magnetic field of 1 nT is 1 second. 3. Anabela Ventura: Intention and braid-to-brain communications with non-invasive techniques I missed the talk of Anabela Ventura but luckily I have been in the same discussion group organized by Lian Sidorov. She told about work, which she has participated in Persinger group concerning the effect of intention to remote target which is brain. The work was published in Journal of NonLocality and Consciousness. The synchrony between EEGs of the targets is taken as an indication of remote intentional action one can find the link to this work titled ”Non-Locality changes in intercerebral theta band coherence between practitioners and subjects during distant Reiki procedures” at http://tinyurl.com/j58pwdl. Bio-photon emission is also detected in the experiments of Persinger and their fluctuation spectrum corresponds to that for EEG. A TGD based model relies on magnetic flux tubes making possible long range entanglement and serving as correlates of attention plus dark photons decaying partially to bio-photons [16, 15]. 4. Brenda Dunne: Consciousness as life force I missed also the talk of Brenda Dunne. Dunne has been the collaborator of Robert Jahn in PEAR project studying the possible effects of intention on random processes like random event generator ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 768 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena (RGE). The experiments provide evidence for a small but real effect on random generators. Dunne mentions the shifts in input distributions, gender disparities, associated physiological effects like change in skin conductance, pupil dilation and effects of brain activity. The effects can appear even the presentation of stimuli. The TGD explanation would involve the notions of MB, hierarchy of Planck constants as a correlate for dark matter, and ZEO allowing signals also in the reverse time direction and assignable to time reversed selves for which the arrow of geometric time is opposite to the standard arrow of time (Libet effect). An interesting question is whether it is possible to detect the effects caused by these ghostly entities with non-standard arrow of time. Life force is somewhat provocative term and to my opinion should be taken as a metaphor. I would identify life force as conscious information, negentropy. NMP states that Universe tends to increase negentropy by generating negentropically entangled systems. The notion of negentropic entanglement makes sense only if one extends the notion of real number based physics to adelic physics so that it includes also various p-adic physics serving as correlates for cognition. 5. Jan Pilotti: Conscious Space-time. Experiences localized in space-time and a mathematical conjecture towards a proof of conscious experiences existing beyond brain Pilotti criticises the neuroscientific vision: Tononi and Koch state that every experience has neuroscientific correlate (I am not sure whether this statement is anymore consistent with the IIT theory of Tononi, which assumes pan-psychism). OBEs and NDEs represent basic candidates for experiences for which this is not the case. Pilotti speculates with the possibility of higher than 3-D sensory experiences describable in terms of N≥ 5-dimensional space-time. In TGD framework there are several objections against brain as a sole seat of consciousness. (a) Conscious experience is between two quantum realities (connected by state function reduction) and about space-time region rather than being a property of space-time region. (b) Sensory organs serve as reasonable candidates for the seats of qualia so that brain would only provide names for the experiences and could give rise to secondary sensory experiences at neuronal level unconscious at our level of hierarchy (TGD view about space-time could allow to circumvent the obvious objections to this view). (c) MB binds the components of experience together in quantum coherent manner. OBEs and NDEs could be experiences in which only MB (MB) would be involved but sensory and motor contribution from brain coded by EEG would be absent. For instance, the unpleasant experience in stomach that one has near a precipice might be due to the imagined falling motion realized as a reverse motion of biological body (BB) with respect to stationary MB. Could these experiences have correlates assignable with MB only? One can argue that MB and BB together define the correlates. D = 4 is the dimension of space-time and the natural implication is that sensory experiencing of higher-D realities is not possible. In particular, the 8-D M 4 × CP2 cannot be experienced sensorily. Higher-D spaces can be only imagined in terms of mathematical language as mathematicians do. 3 What TGD is? Since the purpose is to see the representations through TGD lense it is polite to first to tell to the reader what TGD is. ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 769 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena 3.1 Why TGD? The first question is ”Why TGD?”. The attempt to answer this question requires overall view about the recent state of theoretical physics. Obviously standard physics plagued by some problems. These problems are deeply rooted in basic philosophical - one might even say ideological - assumptions which boil down to -isms like reductionism, materialism, determinism, and locality. Thermodynamics, special relativity, and general relativity involve also postulates, which can be questioned. In thermodynamics second law in its recent form and the assumption about fixed arrow of thermodynamical time can be questions since it is hard to understand biological evolution in this framework. Clearly, the relationship between the geometric time of physics and experienced time is poorly understood. In general relativity the beautiful symmetries of special relativity are in principle lost and by Noether’s theorem this means also the loss of classical conservation laws, even the definitions of energy and momentum are in principle lost. In quantum physics the basic problem is that the non-determinism of quantum measurement theory is in conflict with the determinism of Schrödinger equation. Standard model is believed to summarize the recent understanding of physics. The attempts to extrapolate physics beyond standard model are based on naive length scale reductionism and have products Grand Unified Theories (GUTs), supersymmetric gauge theories (SUSYs). The attempts to include gravitation under same theoretical umbrella with electroweak and strong interactions has led to super-string models and M-theory. These programs have not been successful, and the recent dead end culminating in the landscape problem of super string theories and M-theory could have its origins in the basic ontological assumptions about the nature of space-time and quantum. 3.2 TGD and GRT The new view about space-time as 4-D surface in certain fixed 8-D space-time is the starting point motivated by the above mentioned energy problem of general relativity and means in certain sense fusion of the basic ideas of special and general relativities. The higher-dimensional space-time is 8-D H = M 4 × CP2 : empty Minkowski space M 4 of special relativity with points replaced by 4-D CP2 (complex projective space of 4 real dimensions). The symmetries of special relativity are preserved but lifted to the level of H so that classical conserved quantities like energy exist. CP2 in turns codes in its geometry the standard model symmetries and quantum numbers and its spinor connection codes for classical electroweak gauge fields. Their projections to space-time surface are dynamical. Also classical color fields can be understood. These geometrized fields are expressible only in terms of four CP2 coordinates and cannot as such directly correspond to those of standard model. How standard model emerges as a limit of TGD will discussed below. Rather recently [?] I have discussed twistor lift of TGD replacing space-times with the twistor spaces and H with the product of twistor spaces of M 4 and CP2 , which are unique as 4-D spaces in the sense that they have twistor spaces with Kähler structure making possible to lift the Kähler action to 6-D one. The theory dimensionally reduced to a 4-D theory containing cosmological constant and gravitational constant as additional constants besides CP2 radius and Kähler coupling strength. 3.3 TGD and string models TGD can be also seen as a generaralization of hadronic string model or superstring models by replacing strings with 3-D surfaces and 10-D space-time with 8-D M 4 × CP2 . 3-space as we experience it ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 770 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena corresponds to a large 3-surface to which smaller 3-surfaces are glued by wormhole contacts. These smaller 3-surfaces we would interpret as physical objects with shape and size and when they are really small, we call them elementary particles. We directly see this extremely complex space-time geometry. This geometry has fractal hierarchical structure: 3-surfaces glued to larger 3-surfaces glued to.... As a matter fact, string world sheets and what I call partonic 2-surfaces in 4-D space-time regarded as space-time surface turn out to be fundamental objects of also TGD forced by very general principles such as well-definedness of em charge and strong form of holography (SH) implied by strong form of general coordinate invariance [20]. SH states that information given at these 2-surfaces allows to deduce information about quantum states and classical dynamics: effective 2-dimensionality in the sense of information theory would be in question. 3.4 TGD based ontology TGD forces to dramatically generalize the ontology of standard model and GRT. (a) The new view about space-time differs radically from that of GRT. Space-time surfaces are topologically non-trivial in all scales. They have typically finite size and obey size scale hierarchy. One can glue space-time sheets to larger space-time sheets to get a fractal scale hierarchy with sheets glued to larger sheets by wormhole contacts and having interpretation as correates for physical objects. Second key difference is that space-time surfaces can have also regions with Euclidian signature of the induced metric - time and space are geometrically in the same role. Wormhole contacts are this kind of regions and serve as building bricks of elementary particles and are identifiable as lines of generalized scattering diagrams. (b) A new view about classical fields emerges distinguishing TGD from Maxwell’s theory. One can say that each physical object has field identity - field body consisting of space-time sheets. The notion of magnetic body (MB) turns out to be central in TGD inspired biology and adds to the pair organism-environment a third member: magnetic body (MB). The communications from biological body (BB) involve classical radiation fields: EEG is one example of this communication from the brain to the MB of brain. The size scale of MB is typically considerably larger than that of BB: even of order Earth size scale or even larger. MB makes possible remote mental interactions and could be behind the morphic fields of Sheldrake. (c) How TGD relates to GRT and standard model? The basic idea is that the sheets of manysheeted space-time obeying extremely simple physics (only 4 analogs of field variables plus SH realized by preferred extremal property implying effective 2-dimensionality of dynamics) are lumped together and identified as GRT space-time differing slightly from flat M 4 . The deviation comes in the following manner. The deviations of the induced metric for spacetime sheets from M 4 metric (empty space metric) are summed up to give GRT gravitational field as deviation from M 4 metric. Induced gauge potentials known once space-time surface is known are summed up in the same manner to give the gauge potentials of standard model. This because test particle experiences the sums of various induced fields associated with space-time sheets. Ordinary linear superposition is replaced at fundamental level with the set theoretic union for space-time sheets. (d) The hierarchy of Planck constants hef f = n × h was originally motivated by certain strange findings in neuroscience about effects of ELF em fields on vertebrate brain. First it was postulated that dark matter corresponds to phases of ordinary matter with hef f = n×h having certain special kind of space-time surfaces (singular n-sheeted covering spaces) as correlates. Later it turned that these phases are actually predicted by basic TGD: in TGD framework ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 771 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena Planck constants is for single space-time sheet h and only effectively hef f = n × h but at QFT limit one can say that hef f = n × h is strictly true. Later the view about dark matter as evolved and according to the recent view dark matter would emerge at quantum criticality (perhaps even at ordinary criticality) and would be a correlate for long range quantum fluctuations and long range quantum coherence. Various quantal length scales are indeed typically scaled up by n. This suggests that biosystems are quantum coherent and quantum critical because MB contains dark matter. MB containing dark matter would serve as intentional agent receiving sensory data from BB and controlling BB. EEG and its generalizations to various frequency ranges based on dark photons would be the tool for this. The dark cyclotron photons assignable to given charged particle would have very specific value of hef f guaranteeing that cyclotron energy scale does not depend on particle mass and would be in the range of biophoton energies (visible and UV). Biophotons would result in the phase transition hef f → h. Also dark photons in IR range (Josephson photons assignable to cell membranes) are predicted. Biochemistry would not be enough to understand the biology. MB and its ”motor actions” would be crucial for understandind bio-catalysis, in particular the miraculous property of biomolecules to find each other in the molecular crowd. (e) Zero energy ontology (ZEO) is a further new piece of TGD ontology. In standard ontology the state of system at fixed value of time characterize the time evolution of the system. Classically the state is typically characterized by particle positions and velocities and by values of say Maxwellian fields and their time derivatives. Field equations in principle allow to deduce the time evolution from these. In ZEO one introduces causal diamond (CD). CD is intersection of future and past directed light-cones (Penrose diagram) with points replaced by CP2 . CDs are assumed to form a fractal scale hierarchy. CD has two light-like boundaries: ”future” and ”past” boundary. Lightlikeness means that 3-D M 4 projection of given boundary correspond to a sphere expanding with light-velocity. Physical states are replaced with zero energy states analogous to physical events consisting of initial and final states. Initial/final state can be assigned to 3-D intersections of spacetime surfaces with the ”future”/”past” boundary of CD. ZEO is consistent with the crossing symmetry of quantum field theories and with the conservation laws. It is however extremely flexible since any zero energy state is in principle achievable by a sequence of quantum jumps. The analog of ordinary positive energy can be assigned with either ”future” or ”past” boundary and the arrow of time is different for these states. ZEO leads to a quantum measurement theory allowing to circuvemtn the basic problem of standard quantum measurement theory due to the non-determinism of state function reduction contra determinism of unitary time evolution. (f) p-Adic and adelic physics are further new ontological elements of TGD. p-Adic numbers are generalizations of real numbers, and there are infinite number of p-adic number fields for each prime p = 2, 3, 5, .... I ended up with p-adic physics almost accidently by playing with padic generalization of thermodynamics and finding that p-adic thermodynamics can reproduce elementary particle masses with minimal assumptions and thus replaced Higgs mechanism with more fundamental theory. The properties of p-adic number led soon to the proposal that p-adic number fields are correlates for cognition and imagination. Much later this led to the unification of real physics and various p-adic physics in terms of adelic physics fusing all these number fields to a bigger structure. Why p-adic physics is so nice that one can talk about p-adic imbedding space and space-time surfaces as kind of cognitive representations of real space-time surfaces. In particular, SH allows to assign p-adic space-time surface to given set of string world sheets and partonic 2-surfaces as preferred extremal but no necessary to real one. All imaginations cannot be realized! ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 772 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena Also p-adic generalization of Shannon entropy makes sense but it can be negative. One can say that entanglement carries negative p-adic entropy - positive negentropy - although real entropy is non-negative. The interpretation is in terms of conscious information naturally assignable to cognition. 3.5 TGD, quantum measurement theory, and consciousness TGD inspired theory of consciousness can be seen as quantum measurement theory in ZEO. Observer as an outsider becomes a part of physical system. Observer does not cause state function reductions but as a concious entity is a sequence of state functions on same boundary of CD - generalized Zeno effect. (a) The maximization of negentropy gain in state function reduction becomes the basic variational principle of consciousness theory consistent with second law which applies at the level of ensembles and is closely related to the growth of real entanglement entropy. I refer to this principle as Negentropy Maximization Principle (NMP). (b) In ZEO state function reduction can take place to either boundary of CD. In a sequence of reductions to a fixed boundary the boundary itself remains fixed as also the states at it - possibly entangled with those at the opposite boundary. This boundary is referred to as ”passive”. The second - ”active” - boundary drifts farther away from the passive boundary and the states at it change. Each step can be regarded as time localization localizing the active boundary of CD. Self corresponds to this sequence of state function reductions. The permanent part of self ”soul” - corresponds to the unchanging part of self and changing part corresponds to consciousness determined byt sensory input. In particular, the experience about flow of time corresponds to the drift of the active boundary of CD farther away. Self is a generalized Zeno effect. (c) Eventually NMP forces the first reduction to the opposite boundary to occur. This is the counterpart of the usual large and non-deterministic quantum jump assignable to quantum measurement. Self dies and re-incarnates as time reversed self since the CD starts to increase in size in opposite time direction. This prediction has rather radical implications. Some of the implications deserve to be noticed. (a) One ends up with a new view about time. Geometric time as fourth space-time coordinate (or time coordinate as distance between the tips of CD) is not same as subjective time defined by a sequence of state function reductions. The consciousness experience associated with each reduction has the changing components with contents coming from the active boundary so that subjective time is mapped to discrete clock time. (b) Selves having hierarchy of CDs as imbedding space correlate form a hierarchy. Subself is assumed to be experienced as mental image and subsubselves as kind of average sub-subself so that self is not drowned to microscopic information. Subconscious corresponds to conscious sub-sub-... -selves. We are ourselves mental images of some higher level self and the hierarchy continues ad infinitum with entire Universe at the top. References [1] Ho M-W. Can Water burn. Available at: http://www.i-sis.org.uk/canWaterBurn.php, 2009. ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 773 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena [2] The Fourth Phase of Water : Dr. Gerald Pollack at TEDxGuelphU. Available at: https: //www.youtube.com/watch?v=i-T7tCMUDXU, 2014. [3] Montagnier L et al. DNA waves and water. Available at: http://arxiv.org/abs/1012.5166, 2010. [4] Revonsuo A. Is synchronization the direct neural correlate of visual consciousness? Available at: http://www.phil.vt.edu/ASSC/engel/revonsuo1.html, 1998. [5] Blackman CF. Effect of Electrical and Magnetic Fields on the Nervous System, pages 331–355. Plenum, New York, 1994. [6] Tyszka JM et al. Intact bilateral resting-state networks in the absence of the corpus callosum. The Journal of Neuroscience. Available at:http://tinyurl.com/3gjhtgb, 2011. [7] Spottiswoode J. Geomagnetic fluctuations and free response anomalous cognition: a new understanding. J Parapsychol. Available at: http://www.jsasoc.com/docs/JP-GMF.pdf, 2002. [8] Tononi G Oizumi M, Albantakis L. //tinyurl.com/z9s4k7n, 2014. PLOS. Computational Biology. Available at:http: [9] Pitkänen M. Dark Matter Hierarchy and Hierarchy of EEGs. In TGD and EEG. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdeeg/tgdeeg.html#eegdark, 2006. [10] Pitkänen M. Negentropy Maximization Principle. In TGD Inspired Theory of Consciousness. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdconsc/tgdconsc.html# nmpc, 2006. [11] Pitkänen M. Quantum Model for Nerve Pulse. In TGD and EEG. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdeeg/tgdeeg.html#pulse, 2006. [12] Pitkänen M. Quantum Model of EEG. In TGD and EEG. Onlinebook. Available at: http: //tgdtheory.fi/public_html/tgdeeg/tgdeeg.html#eegII, 2006. [13] Pitkänen M. Quantum Mind and Neuroscience. In TGD based view about living matter and remote mental interactions. Onlinebook. Available at: http://tgdtheory.fi/public_html/ tgdlian/tgdlian.html#lianPN, 2012. [14] Pitkänen M. Quantum Mind, Magnetic Body, and Biological Body. In TGD based view about living matter and remote mental interactions. Onlinebook. Available at: http://tgdtheory. fi/public_html/tgdlian/tgdlian.html#lianPB, 2012. [15] Pitkänen M. Are dark photons behind biophotons. In TGD based view about living matter and remote mental interactions. Onlinebook. Available at: http://tgdtheory.fi/public_html/ tgdlian/tgdlian.html#biophotonslian, 2013. [16] Pitkänen M. Comments on the recent experiments by the group of Michael Persinger. In TGD based view about living matter and remote mental interactions. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdlian/tgdlian.html#persconsc, 2013. [17] Pitkänen M. Criticality and dark matter. In Hyper-finite Factors and Dark Matter Hierarchy. Onlinebook. Available at: http://tgdtheory.fi/public_html/neuplanck/neuplanck. html#qcritdark, 2014. [18] Pitkänen M. Quantum gravity, dark matter, and prebiotic evolution. In Genes and Memes. Onlinebook. Available at: http://tgdtheory.fi/public_html/genememe/genememe.html# hgrprebio, 2014. [19] Gariaev P Pitkänen M. Quantum Model for Remote Replication. In Genes and Memes. Onlinebook. Available at: http://tgdtheory.fi/public_html/genememe/genememe.html# remotereplication, 2011. ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 752-774 774 Pitkänen, M., Report on 2016 SSE Conference on Consciousness, Biology & Paranormal Phenomena [20] Pitkänen M. WCW Spinor Structure. In Quantum Physics as Infinite-Dimensional Geometry. Onlinebook. Available at: http://tgdtheory.fi/public_html/tgdgeom/tgdgeom.html# cspin, 2006. [21] Pitkänen M. DNA Waves and Water . Available at: http://tgdtheory.fi/public_html/ articles/mont.pdf, 2011. [22] Pitkänen M. Sheldrakes Morphic Fields and TGD View about Quantum Biology. Available at: http://tgdtheory.fi/articles/sheldrake.pdf, 2011. [23] Pitkänen M. New results about microtubules as quantum systems. Available at: http:// tgdtheory.fi/public_html/articles/microtubule.pdf, 2014. [24] Pitkänen M. Pollack’s Findings about Fourth phase of Water : TGD View. Available at: http://tgdtheory.fi/public_html/articles/PollackYoutube.pdf, 2014. [25] Pitkänen M. TGD based model for anesthetic action. Available at: http://tgdtheory.fi/ public_html/articles/anesthetes.pdf, 2015. [26] Pitkänen M. About Physical Representations of Genetic Code in Terms of Dark Nuclear Strings. Available at: http://tgdtheory.fi/public_html/articles/genecodemodels.pdf, 2016. [27] Pitkänen M. Could Pollack effect make cell membrane a self-loading battery? Available at: http://tgdtheory.fi/public_html/articles/cfbattery.pdf, 2016. [28] Pitkänen M. Could the ”impossible” EM drive be possible in TGD Universe? Available at: http://tgdtheory.fi/public_html/articles/emdrive.pdf, 2016. [29] Pitkänen M. ER=EPR and TGD. articles/erepr.pdf, 2016. Available at: http://tgdtheory.fi/public_html/ [30] Pitkänen M. Is the sum of p-adic negentropies equal to real entropy? Available at: http: //tgdtheory.fi/public_html/articles/adelicinfo.pdf, 2016. [31] Pitkänen M. TGD Inspired Comments about Integrated Information Theory of Consciousness. Available at: http://tgdtheory.fi/public_html/articles/tononikoch.pdf, 2016. ISBN: 2153-8212 Journal of Consciousness Exploration &Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1154 Explorations It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World James P. Kowall* MD, PhD & Pradeep B. Deshpande* PhD Abstract An argument based on recent developments in theoretical physics is made that consciousness itself is the primordial nature of existence, and that all possible physical and mental experiences that can ever become manifest in the world are only forms of consciousness. This conclusion follows from the premise that in its ultimate undifferentiated state, consciousness exists as the nothingness of the void. Modern physics then demonstrates the only way a world can be experienced is if consciousness differentiates itself into an observer that observes all the physical and mental images of that world as projected from a holographic screen to a point of view. In this scenario, the focal point of the observer arises from the void through the differentiation of consciousness while the holographic screen arises through the void’s expression of geometric mechanisms such as the expansion of space and non-commutative geometry. This scenario tells us the focal point of consciousness of the observer is the bridge that connects the ultimate being of the void to the becomings of the world. The nature of life in the world can then be understood as about becoming, while the ultimate nature of death can be understood as the final transition from becoming and the differentiation of consciousness to nondifferentiation and ultimate being. This premise also tells us that death is the end of an illusion. The illusion that ultimately comes to an end is not only the illusion of life in the world, but also the illusion of separation. Keywords: Consciousness, nothingness, void, existence, being, becoming, life, death Section 1: Introduction and Overview In a recent New York Times Op-Ed: “Consciousness isn't a Mystery, It's Matter,” Galen Strawson (2016) writes: “Conscious experience is itself a form of physical stuff, and the hard problem is not what consciousness is, it's what matter is.” He asks: “What is the fundamental stuff of physical reality, the stuff that is structured in the way physics reveals?” He answers: “We don't know – except insofar as this stuff takes the form of conscious experience”. * Correspondence: James Kowall, MD, PhD, Independent Scholar, Coos Bay, OR, USA. Email: jkowall137@gmail.com * Correspondence: Pradeep Deshpande, PhD, Professor Emeritus, University of Louisville, KY, USA. Email: pradeep@sixsigmaquality.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1155 We'd like to point out this argument is a strawman. Once the primordial existence of consciousness is accepted, modern physics has already shown that it's exactly the other way around: physical stuff is a form of consciousness. Ironically, this brings us back to the mystery of the primordial existence of consciousness. This line of reasoning is discussed in detail by Amanda Gefter (2014) as she surveys the landscape of modern physics. Based upon the recent observational discovery of dark energy and the theoretical discovery of the holographic principle she concludes that nothing is ultimately real. Gefter defines ultimate reality in terms of what is invariant for all observers. Since modern physics tells us every observer’s observations are observer-dependent, nothing can ultimately be real. Everything an observer can possibly observe depends on the observer’s frame of reference. Only the primordial nothingness of the void is invariant for all observers and therefore can ultimately be real. The only thing needed to complete Gefter’s argument about the nature of ultimate reality is to identify the primordial nothingness of the void as undifferentiated consciousness, while the perceiving consciousness present for living organisms is differentiated consciousness. This premise tells us the individual perceiving consciousness of the observer is differentiated from the undifferentiated consciousness of the void. This essay gives the scientific reasons why her argument can be extended in this way. The concept of ultimate reality is at the heart of all discussions of ontology, which is the study of what exists in reality. This directly leads into a discussion of being and becoming. This critical distinction between the concepts of being and becoming has a long philosophical tradition, beginning with the works of Plato. The idea of becoming has to do with the nature of the world, specifically the physical and mental world we experience through the perception of the world. All ideas of space, time, matter and energy have to do with becoming, while being has to do with something that is prior to becoming. As modern physics clearly points out, not to mention the conclusions of many modern philosophers, the only thing that is prior to the creation of the world is the nothingness of the void. In this sense, the void is the ultimate nature of being. Simply put, being is prior to becoming. Relativity theory tells us that even the dynamical space-time geometry of the world has the nature of becoming. The holographic principle tells us that all the physical and mental images of the world are projected from a holographic screen to the point of view of an observer, and that these images of the world are animated through the expenditure of energy that animates the world, not unlike the animation of a movie. Everything in the world, from elementary particles to body and mind, is animated. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1156 The animation of all things in the observer’s world requires the expenditure of energy, which relativity theory refers to as an accelerated frame of reference. It is always the observer itself as a focal point of consciousness that enters into an accelerated frame of reference. The holographic principle tells us that if energy is not expended and the observer’s frame of reference is not accelerated, the observer no longer has a holographic screen, and so all images of the observer’s world must disappear. The big question is about what finally exists when the expenditure of energy comes to an end. Correctly interpreted, the holographic principle tells us that without the expenditure of energy only the nothingness of the void can exist, which is therefore the ultimate nature of reality. Only this nothingness is invariant for all observers (Gefter, 2014). Since the flow of time is directly related to the expenditure of energy, this is a timeless or an unchanging reality. If the void is the ultimate nature of being, while all the animated images of the world projected from a holographic screen to the point of view of an observer are the nature of becoming, then what is the relation of the void to the world? The holographic principle tells us the only possible bridge that can connect the void to the world is the focal point of consciousness we call an observer. The perceiving consciousness of the observer must have a source, which can only originate from the void itself. In this sense, the perceiving consciousness of the observer can only be understood as differentiated. Correctly understood, the holographic principle is telling us that the focal point of consciousness of the observer is differentiated from the all-encompassing empty space of the void whenever a holographic screen arises in that empty space and projects images of the world to the observer. Since the perceiving consciousness of the observer is differentiated, the consciousness of the void can only be understood as undifferentiated. Undifferentiated consciousness is what it means to say the void is the ultimate nature of being. As undifferentiated consciousness, the ultimate nature of being is One Being. This nondual concept of One Being has a long metaphysical tradition, ranging from the Tao Te Ching to the Vedas to Zen Buddhism. It can be found in the works of Plato and the Advaita tradition of Shankara. Most modern philosophers have also come to the conclusion of the nothingness of being and that the ultimate nature of being or ground of being can only be identified as the nothingness of the void. This is also what modern physics tells us when correctly interpreted in the context of the holographic principle. The fundamental reason this is the correct interpretation is logical consistency. This is the only possible interpretation that is not fraught with the logical inconsistency of paradoxes of self-reference. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1157 The nature of life in the world has to do with the animation of forms. These animated forms have a tendency to hold together while animated, which modern physics calls the coherent organization of information. The holographic principle tells us that all the bits of information that become organized into forms are encoded on a holographic screen, that forms are animated with the expenditure of energy that characterizes the world, and that images of forms are projected to the point of view of an observer. At least superficially, the nature of death has to do with the disorganization of information in forms so that they no longer can hold together and become animated as distinctly perceived entities. At a deeper level, an argument can be made that the nature of death has to do with the transition of consciousness from the differentiated perceiving nature of an observer to its ultimate undifferentiated nature. The holographic principle is telling us that the focal point of consciousness of the observer is the bridge that connects the ultimate being of the void to the becomings of the world. This also tells us that the nature of life in the world is about becoming, while the ultimate nature of death is about the final transition from becoming and the differentiation of consciousness to nondifferentiation and ultimate being. In this transition, the illusion of life in the world comes to an end. Ultimately, death is not only the end of the illusion of life in the world, but also the end of the illusion of separation. The other way to say this is that consciousness is the true nature of what we are. The holographic principle tells us that the perceiving consciousness of the observer can only be identified as the focal point of consciousness at the center of its world. As we perceive the becomings of a world, the nature of our individual consciousness and being is differentiated from the void. This differentiation process can only occur as a holographic screen arises from the void and projects all the images of that world to the observer’s central point of view. If the holographic screen does not arise, this principle also tells us that the ultimate nature of our consciousness and being is undifferentiated. Correctly interpreted, the holographic principle tells us that all physical and mental experiences are manifestations of our consciousness. Whenever we have a physical or mental experience, we manifest the experience we perceive either as an external sensory perception, an internal emotional body feeling, a memory, a thought, or some other form of mental imagination. The holographic principle tells us that all these perceptions are analogous to images projected from a holographic screen to the point of view of an observer. The screen defines our physical and mental world and the observer is only a focal point of consciousness. The mystery of our existence is that we exist as a point of consciousness. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1158 The really big mystery is that ultimately we exist as the infinity of undifferentiated consciousness, which is the void. The void expresses its potentiality through the expression of energy, fundamentally as dark energy, which is the expansion of space. The expression of this energy is an expression of desire, specifically, the desire to create and perceive a world. From that expression of desire a physical world arises and all the possible physical and mental experiences of that world. We might even venture to say the void creates a conceptual world for itself in order to explain itself to itself within that world, and then is able to return to itself after it has gained this conceptual understanding of itself. Such a conceptual understanding of itself is not possible in the ultimate state of existence, only in a conceptual world. What is the scientific evidence for such bold statements about the nature of reality? Relativity theory tells us the expression of dark energy is the exponential expansion of space that expands relative to the central point of view of an observer. Due to the limitation of the speed of light, a bounding surface of space called a cosmic horizon surrounds the observer at the central point of view and limits the observer's observations of things in space. If the holographic principle is applied to the cosmic horizon, all the bits of information that define everything the observer can possibly observe in this bounded region of space are encoded on the cosmic horizon. Leonard Susskind (1995, 2008) realized the observer's cosmic horizon acts as a holographic screen that projects the images of things in space to the observer's central point of view. This is just like the projection of images from a computer screen to an observer, except the images appear 3-dimensional since their nature is holographic. Gefter (2014) has stressed that in the sense of quantum theory and a Hilbert space, the observer's holographic screen defines everything the observer can possibly observe in its world. She also realized that a consensual reality shared by many observers becomes possible if their respective holographic screens overlap in the sense of a Venn diagram and share information. Where does the holographic principle come from? The holographic principle is automatically in effect if non-commutative geometry is applied to a bounding surface of space. Position coordinates on the surface are no longer represented by ordinary continuous numbers, but by non-commuting variables, which is a way of quantizing position coordinates. In effect, each possible quantized position coordinate defined on the surface turns into an area pixel that encodes a bit of information. Raphael Bousso (2002) has shown the holographic principle is a general property of relativity theory called the covariant entropy bound, which is due to very general focusing theorems. The holographic principle is best understood as a geometric mechanism that allows all the bits of information that define things in a bounded region of space to become encoded on the bounding ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1159 surface of that space. The bounding surface acts as a holographic screen that projects the images of things observed in that bounded space from the screen to the point of view of the observer. This geometric mechanism naturally arises with the expression of dark energy, the expansion of space, and non-commutative geometry. How do the laws of physics that appear to govern the behavior of everything in the observer's world fit in with the holographic principle? The strange answer is that all the laws of physics are derivative of the holographic principle, but they can only arise as thermodynamic averages. Ted Jacobson (1995) has shown that Einstein's field equations for the space-time metric, which determine the space-time geometry of the observer's world, arise from the holographic principle as thermodynamic equations of state, which are only valid as thermal averages. In other words, the law of gravity isn't really a law at all, but is only a thermal average that is a statistical consequence of the holographic principle. The other laws of physics that govern the interactions of the electromagnetic and nuclear forces can be understood to arise from Einstein's field equations for the space-time metric through the usual unification mechanisms, which include super-symmetry and the Kaluza-Klein mechanism (cf. Bailin & Love, 1987) of extra compactified dimensions of space. All the usual quantum fields of the standard model of particle physics then arise as extra components of the space-time metric through unification mechanisms. The final result is akin to 11-dimensional super-gravity, which is a part of M-theory. Like gravity, the electromagnetic and nuclear interactions arise from the holographic principle as thermal averages. Like the holographic principle, these unification mechanisms can all be understood as geometric mechanisms. These geometric mechanisms pretty much explain the creation of the observer's world, the nature of all physical and mental stuff in that world, and why that world appears to be governed by the laws of physics. The observer's world is only created because the void has the potential to express these geometric mechanisms. The void expresses its potentiality as it creates a world through geometric mechanisms, such as the expansion of space, and observes that world from the central point of view of that world, as all the physical and mental images of that world are projected from a holographic screen to the point of view of the observer. Section 2: Modern Physics Tells Us Life in the World is an Illusion “Reality is merely an illusion, albeit a very persistent one.” Albert Einstein It helps to back up and review in detail how modern physics has brought us to this critical point in the development of science. Modern physics is concerned with the nature of the physical ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1160 world, which is to say matter and energy apparently existing within some kind of space-time geometry. There is a big puzzle in the connection between consciousness and modern physics in that all the matter and energy in the physical world that apparently exists within some kind of space-time geometry is composed of observable things like fundamental particles, while there is a long metaphysical tradition that equates the nature of being to consciousness itself, which is to say the observer of the observable things. The big conundrum is about whether consciousness itself, as the observer of the observable things, can arise from some complicated configuration of the observable things like a human brain. Is it possible that consciousness arises from the things it observes? The simple answer is no. The problem with this idea is it lacks logical consistency and inevitably leads to paradoxes of self-reference. Almost all serious thinkers that have considered this puzzle have come to the conclusion that this idea is not possible, which begs the question: where does perceiving consciousness come from? Wheeler's Universal Observer (image from Gefter, 2014) The scientific answer to this question about the source of perceiving consciousness is really about what is ultimately real. Is the physical world the ultimate nature of reality, or is there an ultimate state of reality that is beyond the physical world? Until recent discoveries in physics, many physicists held the position that the physical world is the ultimate nature of reality, but that position is no longer tenable (Gefter, 2014). The basic difficulty with this position goes back to the problem of the unification of quantum theory with relativity theory, which is the problem of fundamental particles existing in some kind of space-time geometry. Relativity theory tells us there is no such thing as an absolute space-time geometry, and so with unification there can be no such thing as fundamental particles. Change the space-time geometry as observed from the point of view of an accelerating observer, and the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1161 symmetries of that space-time geometry also change. Since all so-called fundamental particles reflect the symmetries of the space-time geometry as representations of a symmetry group, there really is no such thing as fundamental particles. Hawking Radiation (image from universetoday.com) The ultimate example of this dilemma is an event horizon, which always arises from the point of view of an accelerating observer. The observer's horizon fundamentally limits the observer's ability to observe things like particles in space. As Hawking (1996) realized with the discovery of Hawking radiation from the horizon of a black hole, an accelerating observer that accelerates away from the black hole horizon in a rocket ship does not observe the same set of particles that an observer observes while free falling through the black hole horizon. The basic problem is the event horizon of the black hole breaks the symmetry of empty space, and so radically alters what these two observers call fundamental particles. For the freely falling observer, particles of Hawking radiation do not exist. How can particles of Hawking radiation radiated away from the event horizon of a black hole exist for the accelerating observer but not for the freely falling observer? How can any particles be fundamental if the particles that appear to exist for an observer can change or appear to go in and out of existence based on whether the observer’s point of view is accelerated or not? If neither space-time geometry nor particles are really fundamental, what is? We might guess that only the consciousness of the observer is really fundamental, and that socalled fundamental particles can change based on whether the observer's frame of reference is accelerated. Although this is a good guess, it's not quite the right answer. There must be ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1162 something more fundamental than the point of view of the observer that explains whether that point of view is accelerated. The basic problem is acceleration implies the expenditure of energy, and that energy has to come from someplace. There must be some kind of a mechanism inherent in the generation of the energy that gives rise to the observer's accelerated frame of reference. If that energy is not expended or the acceleration mechanism is not put into effect, the observer's frame of reference is freely falling. At the root of this problem is the underlying foundation of relativity theory. Relativity theory is fundamentally based on the principle of equivalence. The exertion of any force, which requires the expenditure of energy, is equivalent to an observer's accelerated frame of reference. For example, the force of gravity on the surface of a massive planet is equivalent to the acceleration of a rocket ship through empty space. An observer on the surface of the planet observes exactly the same kind of accelerated motion of objects that fall through space as an observer in the accelerating rocket ship, and so there is no possible way to distinguish between these two scenarios based only on the accelerated motion of objects. As an object accelerates through space, it gains kinetic energy. We usually think that gravitational potential energy is converted into kinetic energy as the object accelerates under the force of gravity, but where does the energy come from in the accelerating rocket ship? The answer is the energy comes from the energy expended as the thrusters of the rocket ship force it forward through space. Principle of Equivalence (image from mysearch.org) This means that before we can discuss an observer's accelerated frame of reference, we have to discuss the expenditure of energy or the mechanism that generates this accelerated motion. The consciousness of the observer cannot really be fundamental because there is the issue of whether or not the observer's point of view is accelerated and energy is expended. The observer is only in an accelerated frame of reference if energy is expended. Where does this energy come from? The strange answer is the energy comes from the same place as the observer's point of view. The ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1163 irony of this answer is that this most fundamental of all places and all things can only be described as the void or nothingness. Closely related to the issue of the principle of equivalence is the issue of the generation of an event horizon. Although the horizon of a black hole seems like a special case, it turns out event horizons arise for all accelerated observers. The observer's horizon always limits the ability of the observer to see things in space. An event horizon always arises for any observer in an accelerated frame of reference. In the most generic case, this is called a Rindler horizon (Smolin, 2001). In line with the idea that the observer’s accelerated frame of reference is only an accelerated point of view, we say the observer’s horizon arises as the observer follows an accelerated world-line through its space-time geometry. Accelerating Observer's Horizon (image from Smolin, 2001) This brings us back to the question of where does the energy come from that gives rise to the observer's accelerated frame of reference? Although the answer seems exceedingly strange, it can be summarized with only a few concepts. This answer is at the heart of all theories of the big bang creation event. The energy must come from the same place that the observer comes from, which is the void. The nature of this energy is called dark energy, which is understood in relativity theory as the exponential expansion of space, which always expands relative to the central point of view of an observer. Dark energy is the creative energy that puts the “bang” in the big bang event (Gefter, 2014). If space does not expand and dark energy is not expended, only the void exists, which is like an empty space of potentiality. If space does expand and dark energy is expended, an observer's world is created, and the observer of that world is always present to observe that world at the central point of view of that world. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1164 Exponential Expansion of Space (image from scienceblogs.com) In relativity theory the force of dark energy is called a cosmological constant Λ, which gives rise to the exponential expansion of space that always expands relative to the central point of view of an observer. With the exponential expansion of space and the expression of dark energy, the farther out in space the observer looks, the faster space appears to expand away from the observer. Due to the limitation that nothing can travel faster than the speed of light, the observer is always surrounded by a cosmic horizon that limits the observer's ability to see things in space. This limitation of the speed of light is really not that mysterious, since it is like the maximal rate of information transfer in a computer network. At the observer’s cosmic horizon, space appears to expand away from the observer at the speed of light, and so this is as far out in space as the observer can see things in space. Accelerated Expansion of Space (image from Susskind, 2008) How can space appear to expand? The answer is the curvature of space-time geometry as formulated by Einstein's field equations for the space-time metric. The space-time metric is the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1165 field that measures the curvature of space-time geometry. Einstein's field equations relate a change in the metric in a region of space to changes in the energy content of that region of space. Einstein's Field Equations for the Space-time Metric With the attractive force of gravity, space appears to contract. This gravitational contraction of space is like the kind of length contraction and time dilation that occurs with uniform motion in special relativity, but with gravity generalizes to accelerated motion. Relativity theory tells us the gravitational contraction of space always occurs relative to point of view of an observer, like the observations of a distant observer limited by the event horizon of a black hole. At the horizon of a black hole the contraction of space or the attractive force of gravity is so strong that even light cannot escape away from the black hole, cross out of the boundary of the horizon, and reach the point of view of a distant observer. In a very similar way, the repulsive force of dark energy gives rise to a cosmic horizon that limits the observations of the observer at the central point of view. With the repulsive force of dark energy, space appears to exponentially expand relative to the central point of view of the observer, and due to the limitation of the speed of light, this limits the observer's ability to see things in space. At the observer’s cosmic horizon the expansion of space or the repulsive force of dark energy is so strong that even light cannot cross into the boundary of the horizon and reach the central point of view of the observer. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1166 Accelerated Expansion of the Universe (image from scholarpedia.org) Although a lot of dark energy was used up in the big bang event, astronomical observations indicate there is still a lot of dark energy left in the universe. These are observations of the rate with which distant galaxies accelerate away from us. If the only kind of force operative over galactic distance scales was the force of gravity, the expansion of the universe should be slowing down, since gravity is an attractive force, but that is not what is observed. The expansion of the universe is speeding up, as though all the galaxies were repelling each other. This repulsive force, like a force of anti-gravity, is called the force of dark energy. Its current observed value in terms of the cosmological constant is Λ=10−123. If the only recent discovery of modern physics was dark energy, physics would only have another puzzle, but about the same time dark energy was discovered, the holographic principle was discovered (’t Hooft, 1993, Susskind, 1995). The holographic principle is about where all the bits of information that define all the observable things in any bounded region of space are encoded (’t Hooft, 2000). The strange answer is that these bits of information are not encoded in space itself, but on the bounding surface of that space. The bounding surface of space acts as a holographic screen that projects the images of things into space, just like a conventional piece of holographic film projects holographic images into space. The other analogy is a computer screen. Bits of information encoded on the screen project images into space to the point of view of an observer. This kind of holographic projection from a screen into space is really no different than the kind of animated space-time geometry projected from a computer screen to the point of view of an ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1167 observer, except the images appear three dimensional since their nature is holographic. Just like the animated frames of a movie, the projected images are animated over a sequence of screen outputs. With each screen output, which corresponds to an instant of time, the images are projected into space. Since the projected images can become distorted as they change in size and shape, the projection of images from a screen to an observer over a sequence of screen outputs can give the appearance of the curving or warping of space-time geometry. Holographic Projection (image from Susskind, 1995) Just like a computer screen, each pixel defined on the screen encodes a bit of information in a binary code of 1's and 0's. In a conventional computer, this encoding of information in a binary code is performed by switches that are either in the on or the off position, but on a holographic screen, the encoding is generically performed by spin variables that are either in the spin up or the spin down position. Since spin variables are mathematically represented by SU(2) matrices, this encoding of information has a purely mathematical representation. The holographic principle is fundamentally about how the space-time geometry of any bounded region of space is defined, specifically where all the bits of information defining the space-time geometry of that bounded region of space are encoded. The strange answer is that all the bits of information are not encoded in space itself, but on the bounding surface of that region of space. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1168 The Holographic Principle (image from ‘t Hooft, 2000) Bits of information are encoded in a pixelated way, with each pixel on the screen encoding a single bit of information. The holographic principle tells us the pixel size is about a Planck area ℓ2=ћG/c3, given in terms of Planck's constant, the gravitational constant and the speed of light. For a bounding surface of space of surface area A, the total number of bits of information encoded is given by n=A/4ℓ2. What is a bounding surface of space? The answer is for any region of space, the bounding surface is an event horizon that limits the ability of the observer of that region to see things in that region of space. With the expression of dark energy and the expansion of space, the observer at the central point of view has limited ability to see things in space due to its cosmic horizon, and so the bounding surface is the observer's cosmic horizon. This is where things start to get weird. The holographic principle tells us the observer's cosmic horizon acts as a holographic screen that encodes all the bits of information that define everything the observer can possibly observe in that region of space. Every observation of something is like the projection of an image of that thing from the observer's holographic screen to the observer's central point of view. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1169 The Observer, the Screen and the Thing (image from Smolin, 2001) Before delving into all the weird implications of the holographic principle, it is worth an examination of how the holographic principle arises in the first place, and secondly, how the holographic principle gives rise to a world that appears from the point of view of the observer of that world to be composed of matter and energy, all of which appears to reduce down to some kind of fundamental particles existing in some kind of space-time geometry. The first question is: how does the holographic principle arise in the first place? The answer is it can only arise if there is a bounding surface of space that acts as a holographic screen that projects all the images of things in that bounded region of space to the central point of view of an observer. This is the critical role that dark energy and the exponential expansion of space play, as the expenditure of dark energy gives rise to a cosmic horizon that acts as the observer's ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1170 holographic screen. All the bits of information encoded on the observer's holographic screen in effect define everything in the observer's world in the sense of a Hilbert space. The observer's cosmic horizon is the bounding surface of space that defines the observer's world as it limits the observer's observations of things in space. How does the observer's cosmic horizon encode all the bits of information that define everything the observer can possibly observe in its world? The answer has to do with the quantization of space-time geometry. This is what the unification of quantum theory with relativity theory is all about. The most generic way to understand unification is with non-commutative geometry. Although the holographic principle was first discovered in string theory, which has been generalized to M-theory (see Witten, 1995), string theory is a special case of non-commutative geometry. All examples of the holographic principle occur in some kind of non-commutative geometry. Even fractal geometry can be understood as non-commutative. If non-commutative geometry is applied to a bounding surface of space, the holographic principle is automatically in effect. Non-commutative geometry is manifestly holographic. This basically says the space-time geometry of any bounded region of space is a direct consequence of how bits of information are encoded on the bounding surface of that region of space. How does this happen? The basic problem is that position coordinates on the bounding surface of space can always be parameterized in terms of some (x, y) coordinate system, like latitude and longitude on the surface of a sphere. In a commutative geometry, there are an infinite number of (x, y) position coordinates, since the geometry of the surface is a two dimensional continuum and is infinitely divisible. The quantization of space-time geometry turns this infinitely divisible continuum into a finite number of quantized position coordinates on the surface. The way non-commutative geometry performs this trick in the most generic case is to require an uncertainty relation between the x and y position coordinates where the product of uncertainty is at least as large as the Planck area. This is analogous to the uncertainty relation between the position, x, and the momentum, p, of a particle in ordinary quantum theory where the product of uncertainty is at least as large as Planck’s constant, except in non-commutative geometry the uncertainty relation is between the position coordinates of space itself, not the dynamical variables of particles defined in a space-time geometry. Non-commutative geometry is fundamentally about how space-time geometry is quantized, not how the dynamical variables of particles are quantized. This turns the (x, y) position coordinates defined on the bounding surface into non-commuting variables. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1171 Horizon Information (image from Gefter, 2014) Whenever non-commutative geometry is applied to a bounding surface of space like a cosmic horizon, there are no longer an infinite number of position coordinates defined on the surface, but rather a finite number of non-commuting variables, which give rise to pixels. In effect, each quantized position coordinate is smeared out into an area element of size 4ℓ2. The total number of pixels defined on the bounding surface of area A is given as n=A/4ℓ2, which corresponds to the number of non-commuting variables that define the non-commutative geometry. In the most generic case of non-commutative geometry, these n non-commuting variables give rise to n bits of information defined by the n eigenvalues of an SU(n) matrix, and so the n pixels defined on the bounding surface encode n bits of information. Since an SU(n) matrix can always be decomposed into SU(2) matrices, and since SU(2) matrices encode bits of information in a binary code like spin variables that are either spin up or spin down, the SU(n) matrix thus encodes n bits of information in a binary code, which is the nature of horizon entropy. Horizon Entropy The second question was about how the holographic principle gives rise to a world that appears from the point of view of the observer of that world to be composed of matter and energy, all of which appears to reduce down to some kind of fundamental particles, and appears to exist in some kind of space-time geometry. Although this sounds like a broken record, the answer is geometric mechanisms. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1172 The first step in solving this puzzle is to understand how bits of information encoded on a bounding surface of space give rise to the appearance of a curved space-time geometry in a bounded region of space. This is the problem of how the holographic principle explains the nature of gravity, which is understood as the curvature of space-time geometry. Although there are many ways to approach this problem, the most generic way is the second law of thermodynamics. The second law is a very general statistical relationship that relates how a change in the number of bits of information or entropy that define the configuration state of everything in a region of space are related to the thermal flow of energy or heat through that region of space. This relation is usually written as ΔQ=TΔS, where ΔQ is the flow of heat through the region of space, T is the absolute temperature of that region of space, and ΔS is the change in the entropy or number of bits of information that define the configuration state of everything in that region of space. The flow of heat through that region of space is understood as the random thermal motion of those things through space, while the holographic principle tells us all the bits of information defining everything in that region of space are encoded on the bounding surface of that region of space as S=kn, where the total number of bits of information encoded is given in terms of the surface area A of the bounding surface as n=A/4ℓ2. The constant k is called Boltzmann's constant, which converts thermal kinetic energy into conventional units of absolute temperature. Remarkably, this simple statistical relation between the flow of heat through a region of space and the entropy of that region of space implies Einstein's field equations for the space-time metric in that region of space as a thermal average as long as things are near thermal equilibrium, which is called a thermodynamic equation of state. The reason is fairly simple. The holographic principle tells us all the bits of information that define everything in a region of space are defined on the bounding surface of that region of space as S=kn. As heat flows through that region of space and the heat content of that region changes as ΔQ=TΔS, the second law tells us the entropy of that region must also change as ΔS=kΔn. Since entropy is given in terms of the surface area of the bounding surface, n=A/4ℓ 2, as heat flows across the bounding surface, the surface area of the bounding surface must change. As the bounding surface of space changes, the geometry of the region of space bounded by the bounding surface also changes. This change in the geometry of the bounded region of space is mathematically specified by Einstein's field equations for the space-time metric, which relates a change in the curvature of the space-time geometry of that bounded region to a change in the energy content of that region of space. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1173 Before the discovery of the holographic principle, the vast majority of theoretical physicists thought Einstein's field equations for the space-time metric were about as fundamental as physics can ever get. Thanks to the holographic principle, we now know that Einstein's field equations are not really fundamental, but only arise as a thermal average in any bounded region of space, or a thermodynamic equation of state that is only valid near thermal equilibrium. Einstein’s field equations arise from the holographic way bits of information are encoded on the bounding surface of that space. Remarkably, the holographic principle is more fundamental than Einstein's field equations for the space-time metric. Einstein’s field equations are derivative of the holographic principle as a statistical or thermal average that is only valid near thermal equilibrium. The force of gravity and the curvature of space-time geometry only arise in a bounded region of space from the holographic way bits of information are encoded on the bounding surface of that region of space. The holographic principle in turn is only a geometric mechanism that allows bits of information to become encoded on a bounding surface of space whenever a bounding surface like a cosmic horizon arises with the expression of dark energy and the exponential expansion of space. If Einstein's field equations are only derivative of the holographic principle, which in turn is only a geometric mechanism, what is really fundamental? The weird answer is nothing is really fundamental. Only the potentiality of the void to express itself with the expenditure of dark energy and encode bits of information on a bounding surface of space is really fundamental. This is the potentiality of the void to create a world for itself and observe that world from the central point of view of that world. The second law of thermodynamics in the context of the holographic principle also explains the temperature of an event horizon as observed by a distant observer. This becomes an important issue when we discuss the temperature of a cosmic horizon as observed by the observer at the central point of view, since this horizon temperature sets the stage for the thermal evolution of the observer’s world. The observer will observe thermal photons radiated away from the horizon as a consequence of the horizon temperature. These thermal photons have an energy given in terms of their momentum as E=pc, where quantum theory tells us this momentum is related to wavelength as p=h/λ. The wavelength of a thermal photon that is just barely bound within the horizon as observed by the distant observer is given approximately in terms of the horizon radius R as the maximal circumference of the horizon, λ=2πR. For example, for a black hole horizon, a thermal photon that is barely gravitationally bound within the black hole as observed by a distant observer has a wavelength that is about equal to this maximal horizon circumference. This tells ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1174 us the energy of a thermal photon that is barely bound within the horizon and is just barely able to escape away from the horizon and become radiated to the distant observer is given as about E=hc/2πR. The energy of this radiated thermal photon is the flow of heat, ΔQ=hc/2πR. The second law tells us this flow of heat is related to the change in entropy as ΔQ=TΔS, where ΔS=kΔn. The lowest energy thermal photon radiated away from the horizon corresponds to the smallest possible change in entropy, Δn=1, which gives the observed horizon temperature as about kT=hc/2πR. What about other forces of nature besides gravity, like the electromagnetic and nuclear forces? What about other quantum fields besides the space-time metric that comprise the standard model of particle physics? The unification of quantum theory with relativity theory solves this problem in a straightforward way based on geometric mechanisms. The only known mechanisms of unification are supersymmetry (Dine, 2016) and the Kaluza-Klein mechanism of extra compactified dimensions of space. Extra Compactified Dimensions of Space (image from Greene, 2001) If there are six extra compactified dimensions of space, then Einstein's field equations for the space-time metric give rise to the electromagnetic, strong and weak nuclear forces. The quantum fields that describe these forces are extra components of the space-time metric that arise in extra compactified dimensions of space. The quantum fields for these extra forces represent the curvature of space-time geometry in extra compactified dimensions of space, just like the ordinary components of the space-time metric for the usual four extended dimensions of spacetime represent the force of gravity. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1175 If super-symmetry, which is the idea of spatial coordinates with both commuting and anticommuting aspects, is applied to Einstein's field equations for the space-time metric with six extra compactified dimensions of space, not only are the boson force particle quantum fields generated, but also the fermion matter particle quantum fields. If the extra compactified dimensions of space are formulated in terms of non-commutative geometry, not only are the force particle fields and the matter particle fields generated, but also the Higgs symmetry breaking fields. By breaking the symmetry of space, the Higgs mechanism gives rise to the mass energy carried by all the matter particle fields. In the Kaluza-Klein mechanism, the electron is understood in terms of an extra compactified dimension of space. At each point of ordinary 3+1 dimensional space-time there is an extra circular dimension of space. Momentum can flow in the extra circular dimension just as it can flow in an extended dimension. Quantization of momentum in the circular dimension explains the quantization of electric charge, which is quantized in units of the electron. This is the usual Bohr argument for quantization of momentum in terms of an integral number of wavelengths fitting into the circumference of the circular orbit, nλ=2πr, where r is the radius of the circular orbit, n is the number of wavelengths, and in the sense of a Fourier transform momentum and wavelength are inversely proportional to each other, p=h/λ, except momentum in the extra circular dimension is the nature of electric charge. Momentum can flow in either the positive or the negative direction, explaining both the positron and the electron. What we call an elementary or point particle is really only angular momentum quantized in an extra compactified dimension of space. As a geometrical mechanism, the quantization of electric charge is really no different than the quantization of energy in a hydrogen atom. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1176 Quantization of Momentum in a Circular Orbit (image from slideshare.net) The idea of a gauge theory naturally arises from this idea of extra compactified dimensions of space. With multiple extra compactified dimensions of space the idea of an Abelian gauge theory generalizes to non-Abelian gauge theories, which explains nuclear charges in addition to electric charge. In both cases, the nuclear and electrical forces are understood in terms of extra components of the space-time metric that arise with extra compactified dimensions of space, which allows the gravitational force to become unified with the nuclear and electromagnetic forces in a natural way. The final result of unification is called 11-dimensional super-gravity, which includes all the standard quantum fields of the standard model of particles physics, including the electromagnetic and nuclear forces in addition to gravity. Since 11-dimensional super-gravity can only arise as a thermal average valid near thermal equilibrium, it is only valid as a low energy limit. All socalled fundamental particles are thus understood to be nothing more than localized excitations of field energy, which are called wave-packets. The wave-packet is localized in space and time, which gives rise to the particle quantization of energy and momentum. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1177 Wave-packet The wavelength of the wave-packet is extended in an extended dimension of space, which allows for the particle quantization of energy and momentum, while the quantization of wavelength in an extra compactified dimension of space gives rise to the internal structure of the particle like electric charge. Internal structure is related to external structure since the space-time metric relates the curvature of extended dimensions of space to compactified dimensions of space. A so-called fundamental particle is thus nothing more than a localized excitation of field energy. These quantum fields all arise from the space-time metric through the usual unification mechanisms of super-symmetry, extra-compactified dimensions of space, and non-commutative geometry. All the quantum fields of the standard model of particle physics are really only extra components of the space-time metric that arise through these geometric mechanisms. Even the space-time metric only arises as a thermal average through the geometric mechanisms of the expression of dark energy, the expansion of space, and non-commutative geometry. In reality, there are no such things as fundamental particles or fundamental forces, only the potentiality of the void to express these geometric mechanisms. Simply put, there is no Theory of Everything because there is No Theory of Nothing. The potentiality of the void cannot be reduced to a theory or conceptualized in any other possible way. That is the nature of infinite potentiality. Scientific reductionism simply does not apply to infinite potentiality. Anything is possible as long as it can be expressed in terms of a geometric mechanism. The expression of this potentiality always requires the expenditure of energy. In emotional terms, the expression of this energy is the expression of desire, which directly leads to the manifestation of desires. The manifested world is only a manifestation of desires. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1178 This important point cannot be stressed enough. Correctly interpreted, the holographic principle is telling us the physical world is only an expression of the potentiality of the void. This expression of potentiality always requires the expression of energy, which in emotional terms is the expression of desire. Through its geometric mechanisms, the void has the potential to create a world for itself and to observe that world from the central point of view of that world. The void is the source of everything in that world, including all the matter, energy, information and even the space-time geometry of that world, but it doesn’t end there. The void is also the source of the perceiving consciousness that observes that world. When we use the word source, we really mean potentiality. Just as the source of the world is an empty space of potentiality called the void, the source of the perceiving consciousness that observes the world is the potentiality of the undifferentiated consciousness of the void. If we take the big bang creation theory seriously, as formulated with inflationary cosmology, we understand that at the moment of creation of the observer’s world a great deal of dark energy is expended. That world is initially only about a Planck length in size, but then inflates in size due to an instability in the amount of dark energy. This instability in dark energy is like a process that burns away the dark energy. Inflationary cosmology hypothesizes that at the moment of creation the cosmological constant takes on a value of about Λ=1, but due to an instability in the amount of dark energy, the cosmological constant transitions to a lower value. This transition is like a phase transition from a metastable false vacuum state to a more stable vacuum state of lower energy. The most stable state, the true vacuum with Λ=0, is a state with zero dark energy. Metastable State (image from ned.ipac.caltech.edu) The expenditure of dark energy breaks the symmetry of empty space by constructing an observation limiting cosmic horizon that surrounds the observer at the central point of view. The instability in dark energy is like a consumptive process of burning that burns away dark energy and undoes this broken symmetry. As dark energy burns away to zero, the cosmic horizon ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1179 inflates in size to infinity, and the symmetry is restored. We understand this undoing of symmetry breaking is like a phase transition from a false vacuum state to a true vacuum state. Dark energy burns away as the phase transition occurs. This idea is also consistent with the current measured value of the cosmological constant, Λ=10−123, based on the rate with which distant galaxies are observed to accelerate away from us, which also corresponds to the size of the observable universe of about 15 billion light years. This burning away of dark energy also explains the normal flow of energy in the observer’s world in terms of the second law of thermodynamics. Relativity theory tells us the radius R of the observer’s cosmic horizon is inversely related to the cosmological constant as R2/ℓ2=3/Λ, while the holographic principle tells us the absolute temperature of the observer’s horizon is inversely related to its radius as kT=ћc/2πR. At the moment of creation, R is about ℓ, Λ is about 1, and the absolute temperature is about 1032 degrees Kelvin. As Λ decreases to zero, R inflates in size to infinity, and the temperature cools to absolute zero. The second law of thermodynamics simply says that heat tends to flow from hotter to colder objects because hotter objects radiate away more heat, which is thermal radiation. The instability in dark energy explains the second law as dark energy burns away, the observer’s world inflates in size and cools in temperature, and heat tends to flow from hotter states to colder states of the observer’s world. Second Law of Thermodynamics (image from Penrose, 2005) The normal flow of energy through the observer’s world reflects this normal flow of heat as dark energy burns away and the observer’s world inflates in size and cools. This normal flow of ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1180 energy naturally arises in a thermal gradient. This also explains the mystery of time’s arrow, as the normal course of time is related to the normal flow of energy through the observer’s world. As far as the holographic principle goes, a thermal gradient is also a temporal gradient. What are we to make of other forms of energy besides dark energy? Modern physics gives an answer in terms of symmetry breaking. All forms of positive energy arise from dark energy through symmetry breaking. This allows an observer's world to emerge from the void along the lines of the inflationary scenario, but only if the total energy of that world adds up to zero. The remarkable discovery of modern cosmology is cosmic observations indicate the total energy of the observable universe is exactly zero (Gefter, 2014). This is possible in relativity theory as the negative potential energy of gravitational attraction can exactly cancel out the total amount of dark energy and all other forms of positive energy that arise from dark energy. How do other forms of energy, like mass energy, arise from dark energy? The answer is symmetry breaking. As dark energy burns away, high energy photons are created, and these photons can create particle-antiparticle pairs, like proton-antiproton pairs. One of the mysteries of cosmology is why there are so many protons in the universe and so few antiprotons. Symmetry breaking gives the answer. At high energies, antiprotons can decay into electrons and protons into positrons, but there is a difference in the decay rates due to a broken symmetry, and so more antiprotons decay than protons. As the universe cools, protons become relatively stable, and so that’s what’s left over. Even the mass of the proton arises through a process of symmetry breaking called the Higgs mechanism. The expenditure of energy that characterizes all the gauge forces, like electromagnetic energy in a living organism or nuclear energy in a star, all arise from dark energy through a process of symmetry breaking, but all of this positive energy is exactly cancelled out by the negative potential energy of gravitational attraction. The observational fact that the total energy of the observable universe exactly adds up to zero tells us something important. Since everything in the world is composed of energy and all energy ultimately adds up to zero, this tells us that everything is ultimately nothing. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1181 Ying-Yang Balance If the void is the ultimate nature of reality, the physical world is a lower form of reality, like a virtual reality of images projected from a screen to the central point of view of an observer. This lower form of reality, with its projection of images from a screen to an observer, only exists when the void expresses its potentiality through geometric mechanisms, which is the nature of becoming. When the void expresses its potentiality through these geometric mechanisms it creates a world for itself, which it always observes from the central point of view of that world as the perceiving consciousness of the observer is differentiated from itself. If this potentiality is not expressed, only the void exists. Simply put, being is prior to becoming. As undifferentiated consciousness, the void exists as One Being. What about a consensual reality apparently shared by many observers? The answer is many observers can share a consensual reality to the degree their respective holographic screens overlap in the sense of aVenn diagram and share information. This is just like the kind of information sharing that occurs in an interactive computer network. Each observer only observes its own holographic screen, but to the degree different screens overlap, different observers can apparently interact and share information. The network of interacting holographic screens can share information to the degree the screens overlap. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1182 Overlapping Bounded Spaces Each holographic screen encodes bits of information in a binary code. This is due to defining n quantized position coordinates on a bounding surface of space, which is due to defining n noncommuting variables on the bounding surface. The n bits of information, one per pixel, arise from this holographic mechanism as the n eigenvalues of an SU(n) matrix. It’s worth pointing out that the holographic principle is completely consistent with quantum theory. In effect, each observer has its own Hilbert space of observable values, with all the bits of information for observables encoded on the observer’s holographic screen. In this sense, each observation of something by the observer is like a screen output that projects an image of the thing from the screen to the central point of view of the observer. The well-known fact that the observer has the innate ability to focus its attention on things in its world raises the issue of choice. How is this choice expressed? Quantum theory gives a natural answer in terms of a quantum state of potentiality. The quantum state can always be expressed in terms of a sum over all possible paths in some configuration space. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1183 Sum Over all Paths (image from Penrose, 2005) The configuration space relevant for the holographic principle are n non-commuting variables defined on the observer’s screen that give rise to the SU(n) matrix that defines the n bits of information encoded on the screen. That is the nature of the observer’s Hilbert space. Since the observer’s holographic screen projects all images of the observer’s world, each path specified in the sum over all paths is a possible world-line through the observer’s projected space-time geometry. The observer’s space-time geometry is not only projected from its holographic screen, but is also animated over a sequence of screen outputs. It is the observer itself that follows this world-line through its projected and animated space-time geometry. As a focal point of consciousness, an accelerating observer always follows a world-line. Just as the observer observes its own world, the observer follows a world-line through its own world. Each observer’s world-line is defined by the observations made on its world-line. In computer terms, each observation is like a screen output. A sequence of screen outputs occurring over a sequence of decision points on the world-line allow for the animation of observations. Until an observation is made, the quantum state of potentiality branches into all possible paths, but as the observer chooses to observe a particular state of information at a decision point, a particular path is followed. Each screen output on the observer’s world-line is a decision point where the observer chooses to follow some particular path rather than some other possible path. Each possible path of the observer through its projected and animated space-time geometry is a possible world-line. At every decision point or screen output the observer has a choice to make about what to observe ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1184 and which path to follow in its world. This choice arises with the observer’s focus of attention on images of its world. Quantum theory tells us each observer has its own Hilbert space of observable values for its own world defined by quantization of non-commuting variables on the observer’s holographic screen. This defines everything the observer can observe in its own world, but due to information sharing in the network of overlapping screens, its observations can become correlated with the observations of other observers. What is meant by other observers? Each observer is only a point of view that arises in relation to its own holographic screen. This point of view can be called a differentiated focal point of consciousness, or individual consciousness. The holographic principle tells us this focal point of consciousness is a point of singularity that arises at the center of the observer’s horizon, which is to say the observer is the singularity at the center of its own world. Many apparently distinct observers can share a consensual reality, but ultimately when these geometric mechanisms are no longer expressed, only the undifferentiated consciousness of the void exists. What role does the observer play in the creation of its world? The nature of quantum potentiality tells us every observation is a choice or a decision point on the observer's world-line as the observer's path or world-line branches into all possible paths. In computer terms, every observation is like a screen output. In the language of quantum theory, every observation is a decision point on the observer's path about what to observe and which path to follow. The observer expresses its choices through its focus of attention on images of its world. Even the laws of physics are not fundamental but are all chosen. Everything is a choice and nothing is determined. All the laws of physics that appear to govern that world can only arise with random choice as statistical or thermal averages, which is what the second law of thermodynamics tells us in the framework of the holographic principle. As long as things are near thermal equilibrium, the laws of physics only appear fixed and stable due to symmetry breaking, and in some sense have frozen out of the quantum state of potentiality like a phase transition that turns water into ice, although the better analogy is probably the spontaneous magnetization of a magnet. The laws of physics only appear stable because they all arise through symmetry breaking within a metastable or false vacuum state. The nature of symmetry breaking tells us that bits of information spontaneously become organized into complex forms as energy flows in a thermal gradient, like the spontaneous magnetization of a magnet. The holographic principle and the expression of dark energy explain how bits of information become encoded on a holographic screen in relation to the point of view of an observer, and the instability in dark energy explains the origin of the thermal gradient. The ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1185 expression of complexity arises through these geometric mechanisms because the organization of information occurs at a metastable state. Even the transition from one metastable state to another metastable state is a kind of symmetry breaking. This is epitomized by a cosmological constant that is only constant within a metastable state, while the transition from one value of the cosmological constant to another value is akin to a phase transition. The birth and development of the observer’s body can be understood in terms of the coherent organization of information, just as the physical death of the observer’s body can be understood in terms of the disorganization of information. Modern physics tells us the development of coherent organization arises through a process of symmetry breaking. This is as much the case for biological organisms as it is for physical objects. The only significant difference is the organization of physical objects through phase transitions is dependent on the transfer of heat, while biological organisms can also engage in a process of eating, which adds organizing potential energy to the organism. There is always a balance between the flow of thermal kinetic energy that tends to disorganize objects and organizing potential energy that tends to organize objects. When the balance shifts in favor of organizing potential energy, symmetry breaking occurs and coherent organization develops. When the balance shifts in favor of too much heat, disorganization occurs. As organizing potential energy is added to a body through a process of eating, the development of coherent organization naturally occurs through a process of symmetry breaking. Although symmetry breaking may be sufficient to drive the development of coherent organization in the observer’s body, the observer also plays a role in the organizing process through choice, especially when those choices become emotionally biased. Section 3: The End of an Illusion “Sometimes people don’t want to hear the truth because they don’t want their illusions destroyed.” (Friedrich Nietzsche) The nature of consciousness only appears to be mysterious if we do not know the true nature of what we really are. Plato describes an observer that mistakenly identifies itself with the central character of an animation of images it perceives on a screen as a prisoner. The only possible freedom is an observer that no longer identifies itself, but for that we have to know the true nature of what we are. The age-old problem of identity often expresses itself as an identity crisis. This identity crisis is about the true nature of who I am. Is it possible that I am only the observer and not the person I ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1186 am observing? If I am not a person in the world, then who am I? Can the true nature of identity be purely spiritual? Can the problem of identity be answered with a statement like “I am nothing but consciousness”, or “Ultimately, I am the undifferentiated consciousness of the void?” Ultimately, this identity crisis is about the mystery of the ultimate nature of existence. The ultimate nature of existence is a mystery that can never be explained, just as infinite potentiality can never be reduced to scientific concepts. The most that it is ever possible to say about the ultimate nature of existence is that It Exists, which is to say It Is or I Am. The ultimate nature of existence can never be personified. The holographic principle tells us that the nature of a person in the world can only be understood as a limited expression of the ultimate nature of existence as the image of a person is projected from a holographic screen. This limited expression of a person in the world is very much like the animation of an avatar in a virtual reality world, which is no more real than the images of a character animated on a screen and projected to the point of view of an observer. As Plato tells us, the observer becomes a prisoner when it identifies itself with its character. Plato’s Cave (image from faculty.washington.edu) “If man will strike, strike through the mask! How can the prisoner reach outside except by thrusting through the wall?” Herman Melville, Moby-Dick The void expresses its potentiality as it creates a world through geometric mechanisms and observes that world from the central point of view of that world. The expression of this potentiality requires the expenditure of energy, specifically dark energy and the expansion of space. Without this expenditure of energy, neither an observer nor its world can exist. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1187 How are these geometric mechanisms expressed? The only logically consistent answer is the void has the potentiality to express these mechanisms. The void is what exists prior to the creation of the world. Being is prior to becoming. In the sense of One Being, the void can be understood as undifferentiated consciousness. This argument is consistent with all the nondual traditions, including Advaita Hinduism, Zen Buddhism, Taoism, Sufism, Kabbalah Judaism and Gnostic Christianity. “Truly, truly, I say to you, before Abraham was, I Am.” (Gospel of John 8:58) The book of Genesis 1:4 tells us that in the beginning, God divided the light from the darkness. The light that Genesis refers to is not physical light, but the light of consciousness, which is divided from the darkness of the void. The light of consciousness is inherent to the observer itself and can be understood as the observer's focus of attention, which allows for the observer's expression of choice in the sense of quantum potentiality. Each decision point on the observer's world-line is another choice. Just as the observer is understood as a focal point of consciousness to which images of the observer's world are projected from its holographic screen, the observer's focus of attention allows for the projection of those images. To use a physical analogy, the observer's own light of consciousness illuminates the images of its world like the light of a laser projects images from a physical hologram. In this sense, with the creation of the observer's world, the differentiated consciousness of the observer is divided from the undifferentiated consciousness of the void. Genesis 1:2 also tells us the creation of the world occurs as the Spirit of God moved over the face of the deep. The Spirit of God is the observer, the motion appears to occur as the observer follows an accelerated world-line through its projected and animated space-time geometry, the face of the deep is the observer's holographic screen, and the deep is the void. The Rig-Veda tells us darkness was hidden by darkness in the beginning. All that existed then was void and formless. The undifferentiated consciousness of the void is referred to in the sense of One Being as that One thing, breathless, breathed by its own nature. Apart from it there was nothing. The creation of the world is described in a thermodynamic sense as that which becomes was born through the power of heat. Upon that desire arose in the beginning the first discharge of thought. The observer is described as whose eye controls this world in highest heaven. The Tao Te Ching describes the observer's world is only created through the expression of desire, and without that expression of energy only the mystery of the void exists: Ever desireless one can see the mystery; ever desiring one can see the manifestations. The Tao describes the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1188 void as darkness, darkness within darkness. the gate to all mystery. The gateless gate paradox describes that when One passes through this gateless gate, one walks the universe alone. What is the nature of passing through the gateless gate? When the holographic mechanism that creates the observer's world is no longer expressed, the observer's world comes to an end and disappears from existence. What happens to the observer? The observer's individual consciousness must return to the undifferentiated consciousness of the void. This reunion is described as a dissolution, like a drop of water that dissolves back into the ocean (Osho, 1974). In both Hinduism and Buddhism the final dissolution of individual consciousness into undifferentiated consciousness is referred to as the experience of nothingness or Nirvana (Nisargadatta Maharaj, 1973, 1996). The experience of Nirvana is understood as the final dissolution into nothingness in which individual consciousness reunites itself with undifferentiated consciousness. In the sense of spiritual reunion, the individual spirit of the observer reunites itself with the Supreme Spirit of the void, or to use the language of Advaita Hinduism, Atman reunites itself with Brahman (McKenna, 2013). “Brahman is the only truth, the world is an illusion, and there is ultimately no difference between Atman and Brahman” “That which permeates all, which nothing transcends, and which, like the universal space around us, fills everything completely from within and without, that Supreme nondual Brahman-that thou art” (Shankara) The literal translation of Nirvana is to blow out the flame of life or extinguish the light of consciousness. When the light of consciousness is extinguished, only the darkness of the void remains. This reunion with undifferentiated consciousness or final dissolution into nothingness is the ultimate nature of death, which is the end of an illusion. The illusion that comes to an end is not only the illusion of life in the world, but also the illusion of separation. Ultimately, death is a transition from the differentiation of consciousness and the becomings of a world to nondifferentiation and ultimate being (McKenna, 2002, 2004, 2007). Both the Rig-Veda and the gateless gate paradox refer to the ascension of consciousness. Plato also refers to the ascension of consciousness in the Allegory of the Cave. It is as though an ascended observer looks down on its world from a higher vantage point as it observes all the images of its world on a two-dimensional screen from a point of view outside the screen, and sees that all those images are only projected by its own light of consciousness (Nisargadatta Maharaj, 1973; McKenna, 2002). An ascended observer that clearly sees this state of affairs can ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1189 no longer identify itself with the image of its own character animated on the screen, but can only know itself as the focal point of consciousness or singularity at the center of its own world (Gefter, 2014). Only this singularity of consciousness can act as a bridge that connects the ultimate being of the void to the images of the observer’s world. The birth and development of the observer’s character can be understood in terms of the coherent organization of information, just as the physical death of the observer’s character can be understood in terms of the disorganization of information. Although symmetry breaking may be sufficient to drive the development of coherent organization in the observer’s character, the observer also plays a role in the organizing process through choice, especially when those choices become emotionally biased. The animation of the observer’s character naturally arises in the flow of energy, which in part is directed by the observer’s focus of attention. An investment of emotional energy arises whenever the observer focuses its attention on its character, but this investment of energy can be withdrawn when the focus of attention is withdrawn. The part of the animation the observer can direct arises in the sense of choice with the observer’s emotionally biased focus of attention, but this always plays out against the backdrop of the normal unbiased flow of thermal energy through the observer’s world. Emotional bias in the focus of attention gives rise to emotional feedback as it leads to the expression of biased emotions. In some sense, every emotionally biased expression of emotional energy that arises with the observer’s emotionally biased focus of attention is an interference with the normal flow of things through its world. This interference is analogous to a quantum interference pattern in the sense of a non-stationary path. This kind of interference leads to feelings of disconnection, while coming into alignment with the normal flow of energy and following the path of least action gives rise to feelings of connection. “Before I sink into the Big Sleep I want to hear, I want to hear The scream of the Butterfly.” (Jim Morrison, “When the Music’s Over”) Coming into alignment with the normal flow of things is the meaning of the Grail legend, while interfering with things in an emotionally biased way is the meaning of the Wasteland. The transition to this state of energetic alignment is described as a metamorphosis, like the transformation of a caterpillar into a butterfly. In this transformation, the caterpillar dies and the butterfly is born. This is the archetypal metaphor of spiritual rebirth. One dies to one’s false selfidentification with one’s body and is reborn to one’s true spiritual identity (McKenna, 2002). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1190 How is it even possible for the observer to identify itself with the form of its body? Neuroscience has demonstrated the emotional nature of meaning. Meaning is given in an emotional context, and this is also the case for self-identification (Damasio, 1999). Emotional context has to do with the flow of emotional energy that relates one distinct perceivable thing to another distinct perceivable thing. The observer is only able to emotionally identify itself with the form of its body due to the expression of emotions that relate the observer’s body to other distinct perceivable things in its world and that make the observer feel like it is really self-limited to the form of its body. This feeling of being embodied is perpetuated by the expression of biased emotions and the observer’s biased focus of attention that play an essential role in the mental construction of the observer’s body-based self-concept (McKenna, 2002). The observer’s body-based self-concept is emotionally energized by the expression of biased emotional energy that relates the observer’s self-concept to other things in the observer’s world in emotionally biased ways. This self-identification process is also an emotional attachment process. As the observer identifies itself with its character, the observer also becomes attached to things in its world, including its own body. This emotional attachment process can only occur when the observer’s focus of attention is emotionally biased in favor of its character’s survival and is focused on its character and other things in its world in emotionally biased ways, which directly leads to the expression of biased emotions. Emotional bias in the observer’s focus of attention and the expression of biased emotions are two sides of the same coin. As long as biased emotions are expressed by the observer’s character, the observer’s focus of attention is emotionally biased. As long as there is emotional bias in the observer’s focus of attention, its character will express biased emotions. This kind of emotional feedback is a vicious cycle. The only way this vicious cycle can be broken is if biased emotions are no longer expressed by the observer’s character and the observer stops directing its focus of attention in emotionally biased ways. Breaking the vicious cycle is always a detachment process, or a process of letting go, as the observer detaches itself from its world and de-identifies itself from its character in that world. This letting go process is a kind of death as the observer stops being emotionally invested in or expressing bias in the outcome of any situations relevant to its character’s survival, and in effect stops caring about whether its character lives or dies. This is a giving up process both in the sense of letting go and a surrender. The impartiality of this kind of emotional detachment is the only way the expression of emotional bias can come to an end. In this detachment process, things are accepted the way they normally occur as an expression of the normal flow of energy through the observer’s world, just ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1191 like the acceptance of death that finally occurs through a process of grieving. In this detached state, the observer only watches as things play out in the normal way, and stops interfering with or trying to control things in an emotionally biased way so that things come out in favor of its character’s survival. This state of non-interference only occurs with willingness to relinquish the emotionally biased desire to control things (McKenna, 2002). For the purpose of the observer’s awakening, only the de-animation of the observer’s character and disappearance of the observer’s world are required. This de-animation of the observer’s world is a direct result of withdrawing its focus of attention and emotional energy away from its world. Without the observer’s focus of attention on its world and this expression of energy, there can be no animation of the observer’s world. This always requires a shift in the observer’s focus of attention away from its world. This shift in the observer’s focus of attention away from its world is what is meant by turning around, which is the original meaning of the word repent. In a spiritual or metaphysical sense, the observer turns the focus of its attention away from its world and onto its own sense of being present (Nisargadatta Maharaj, 1973). The observer shifts the focus of its attention onto itself. In some sense, only the observer’s focus of attention on its character and the expression of biased emotional energy can keep the observer emotionally attached to its world and self-identified with its character. The only way the observer can detach itself is if this expression of biased emotions comes to an end, which naturally occurs when the observer focuses its attention on its own sense of being present (McKenna, 2002). An ascended observer can only know itself as the focal point of consciousness at the center of its world, or dissolve back into the undifferentiated consciousness of the void. In a very real sense, an ascended observer exists right at the edge of the abyss that separates the existence of its world and the animation of its character in that world from the void and the non-existence of its world (McKenna, 2002). There is no scientific way to prove the existence of the undifferentiated consciousness of the void, but anyone can confirm this ultimate state of being for oneself. It is possible to do an experiment of One. That is what it means to become a Buddha and awaken from the dream of separation. All nondual traditions describe the process of awakening. When one awakens from the dream of the world, one's world disappears and only one's true underlying reality remains. The experience of one's underlying reality is the experience of undifferentiated consciousness, which is the experience of nothingness. There is no other way to describe it. With dissolution, there is a sense of falling into the void, like entering into a state of ultimate free-fall (Osho, 1974). After awakening one observes one's world again, but from an ascended point of view and self-identification with one's character in one's world is no longer possible. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1192 What happens to the observer’s differentiated consciousness with the death of its body? One possibility is the observer’s consciousness remains differentiated as a focal point of consciousness at the central point of view of its world after body death. Like a phase transition, body death is only the irreversible disorganization of information in the way the observer’s body is coherently organized on the observer’s holographic screen. Even with body death the focal point of consciousness can remain differentiated. Maybe a new body coherently forms for the observer, which would explain the nature of reincarnation. It’s important to point out the observer’s mind is greater than just the information organized within the physical limits of the observer’s body or brain. Quantum entanglement tells us the information for mental events involves entangled bits of information that are encoded both within the limits of the observer’s body and outside those limits. Quantum entanglement is a natural consequence of the holographic principle since the observer’s Hilbert space for observables as defined by its holographic screen arises as the eigenvalues of an SU(n) matrix, and all those bits of information are entangled with each other. Entanglement tells us that with any mental event it is possible to know about events that occur outside the limits of the body even if those events are not physically connected to the body. Even after body death, quantum entanglement remains in effect, and so the observer still has a form of mind after body death. It may be that these mental experiences after body death lead to the reincarnation of a new body. A critical point is only the holographic principle can resolve the paradoxes of quantum entanglement, like the Schrodinger cat paradox and Wigner’s friend paradox. All these paradoxes require an outside observer to collapse the entangled state of a quantum system, but as Amanda Gefter (2014) points out, the universe has no outside observer. The only possible point of view is from inside the universe. Gefter also points out that these entanglement paradoxes are really paradoxes of self-reference. All the bits of information encoded on the observer’s holographic screen are entangled, but the observer cannot arise from entangled bits of information. The observer can only identify itself with a form of information it observes, which brings us back to the question: where does the observer come from? The answer is the observer arises from the void at the central point of view of its world as its world is created. The way the holographic principle resolves this problem is that all possible images of the universe are projected from a holographic screen to the central point of view of an observer, which is only a focal point of consciousness. Dark energy tells us the observer’s holographic screen is a cosmic horizon that only arises with the expansion of space. Only the cosmic horizon by breaking the symmetry of empty space allows for encoding of bits of information and ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1193 projection of images from the screen along the lines of it from bit. Only the undifferentiated consciousness of the void as an empty space of potentiality can give rise to the point of view of the observer and the observer’s holographic screen. In the sense of ascension and dissolution, the observer is right at the edge of being outside the universe. The only way to be outside the world is to go beyond the images of a world projected from a holographic screen. The dissolution of consciousness into nothingness is all about what is beyond the images of a world. How is it possible for the observer to return to its original state of being and for its differentiated point of consciousness to dissolve into undifferentiated consciousness? The answer is the holographic mechanism that creates the observer’s world must come to an end, which means the end of all expressions of energy, including the emotional energy we call the expression of desire. In all nondual traditions, this end of the expression of desire is understood not as body death, but as ego death. When the expression of all desires to live a life in the world come to an end, the observer’s ego, which is the observer’s mentally constructed and emotionally energized selfconcept of who it is in its world, also comes to an end. “No One Here Gets Out Alive” (Jim Morrison, “Five to One”) The only possible breakthrough occurs with ego death, but ego is in resistance to the very end. Ego fights for its survival until it comes to an end, since that is the nature of how ego is coherently organized as a self-replicating form of information. This fight for survival is the nature of self-defensiveness. Self-defensive expressions can occur in the moment as an expression of the normal flow of things, but with the expression of biased emotional energy and the mental construction of ego, these self-defensive expressions become emotionally reinforced, distorted and amplified like a positive feedback loop. The ultimate expression of self-defensiveness is the fear of death, which is ultimately the fear of nothingness. Paradoxically, the fear of nothingness is the fear of the ultimate nature of being. In a twisted way, being becomes afraid of itself. This fear of nothingness can only arise through the paradoxes of self-reference and self-identification that give rise to the mental construction of ego. Only ego death, or the disorganization of this complex, mentally constructed, emotionally energized, self-replicating form of information allows for the breakthrough, which is really a break-out as the differentiated consciousness of the observer leaves its world behind, dissolves back into the undifferentiated consciousness of the void, and returns to its primordial state of undivided being. Like any process in which a coherently organized self-replicating form of information becomes disorganized, this breakthrough is really a breakdown, like a phase ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1194 transition that melts ice back into water or a process of burning in which the ego burns away. Those who go through this disorganization process describe it as a mental, emotional or psychic breakdown, or a break with reality (McKenna, 2002). “Burning, burning, burning, burning Oh Lord, Thou pluckest me out.” (The Buddha’s Fire Sermon) As is often stated, the antidote is in the poison. The breakthrough can only occur with ego death, which is a complete and total surrender in which the fight for survival comes to an end. The fight for survival naturally comes to an end when all desires to live a life in the world come to an end. In this breakdown process, the self-identification of the observer with its character in its world also comes to an end, which is the only way the observer can break out of its embodied state of imprisonment. In a very real sense, only this break with reality can lead to the ascension and dissolution of consciousness. Dissolution of the observer’s consciousness into undifferentiated consciousness requires deanimation of the observer’s world, which is a natural result of the observer withdrawing its focus of attention away from its world and its investment of emotional energy in its world. Ascension of the observer’s consciousness requires enough disorganization of the observer’s ego to allow for a state of emotional detachment in which the observer no longer identifies itself with its ego. This naturally happens when the expression of emotional bias comes to an end. Biased emotional energy is withdrawn away from its ego as the observer stops focusing its attention on its ego in emotionally biased ways. As Plato tells us, even an ascended observer can still have an ego, but this mentally constructed self-concept no longer has enough emotional energy animating it for the observer to identify itself with it, and so the observer is no longer a prisoner. Plato calls this non-identified state of the observer freedom from bondage. The observer can only know itself as the light of consciousness emanating from its own focal point of consciousness and see its ego as another image projected from the screen like the self-referential narration of a movie by the central character (Nisargadatta Maharaj, 1973). With dissolution, the expenditure of all energy comes to an end, the observer’s world disappears, and the observer reunites itself with the undifferentiated consciousness of the void. Ultimately, the observer can only know itself to be the undifferentiated consciousness of the void (McKenna, 2002). In a metaphysical sense, each observer’s differentiated light of consciousness, as it emanates from its own focal point of consciousness or singularity, is the nature of spiritual being, while the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1195 undifferentiated consciousness of the void is the ultimate nature of all being. Ultimately, only One Being exists. Each observer’s consciousness has an apparent individual existence, but at the end of the day when the holographic mechanism is no longer expressed and the observer’s world disappears, every observer must return to its ultimate state of being as undifferentiated consciousness. The holographic mechanism must come to an end when energy is no longer expended and desires are no longer expressed. As the Tao Te Ching states: “Ever desireless one can see the mystery” (Lao Tsu, 1997). Ultimately, there is only One Being. The void expresses its potentiality as it creates many worlds, each observed by its own observer at the central point of view and sharing information to the degree each observer's holographic screen overlaps with the screens of other observers, but at the end of the day when these holographic mechanisms are no longer expressed, only the undifferentiated consciousness of the void exists. Every observer must eventually return to this ultimate state of being. Individual consciousness must ultimately reunite itself with undifferentiated consciousness. The divided light of consciousness of the observer must ultimately return to the undivided darkness of the void. “When the Music’s Over, Turn Out the Lights.” (Jim Morrison, “When the Music’s Over”) Scientific References Bailin, D., & Love, A., Kaluza Klein theories. Rep.Prog.Physics.50, 1087-1170, 1987. Online, accessed June 9, 2016: http://www.het.brown.edu/people/danieldf/literary/ericKKtheories.pdf Bousso, R., The holographic principle. Rev.Mod.Phys.74:825-874: arXiv:hep-th/0203101, 2002. Damasio, A., The Feeling of What Happens. Harcourt Brace, 1999. Deshpande, P. and Kowall, J., The Nature of Ultimate Reality and How it can Transform our World: Evidence from Modern Physics: Wisdom of YODA, SAC, 2015 (amazon.com). Dine, M., Supersymmetry and String Theory: Beyond the Standard Model (2nd ed.). Cambridge University Press, 2016. Gefter, A., Trespassing on Einstein’s Lawn. Random House, 2014. Greene, B., The Elegant Universe. Vintage Books, 2001. Hawking, S, A Brief History of Time. Bantam, 1996. 't Hooft, G., Dimensional reduction in quantum gravity. arXiv:gr-qc/9310026, 1993. 't Hooft, G., The holographic principle. arXiv:hep-th/0003004, 2000. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1196 Jacobson, T., Thermodynamics of spacetime: The Einstein equation of state. Phys.Rev.Lett.75:1260-1263: arXiv:gr-qc/9504004, 1995. Kowall J., The metaphysics of modern physics, JCER 7 (3), 2016. Madore, J., Non-commutative geometry for pedestrians. arXiv:gr-qc/9906059, 1999. Penrose, R., The Road to Reality. Knopf, 2005. Smolin, L., Three Roads to Quantum Gravity. Basic Books, 2001. Strawson, G., Consciousness isn't a mystery, It's matter. The New York Times Opinion Pages, May 16, 2016, http://www.nytimes.com/2016/05/16/opinion/consciousness-isnt-a-mysteryits-matter.html Susskind, L., The world as a hologram. J.Math.Phys.36:6377-6396: arXiv:hep-th/9409089, 1995. Susskind, L., The Black Hole War. Little, Brown & Company, 2008. Witten, E. String theory dynamics in various dimensions. Nuclear Physics B. 443 (1): 85–126. arXiv:hep-th/9503124. 1995. Nonduality References Lao Tsu, Tao Te Ching. Gia-Fu Feng and Jane English trans. Vintage Books, 1997. McKenna, Jed, Theory of Everything. Wisefool Press, 2013. McKenna, Jed, Spiritual Enlightenment Trilogy. Wisefool Press, 2002, 2004, 2007. Nisargadatta Maharaj, The Experience of Nothingness. Blue Dove Press, 1996. Nisargadatta Maharaj, I Am That. Acorn Press, 1973 Osho, The Book of Secrets. St. Martin's Griffin, 1974. _____________________________________________________________ Postscript Postcard from Nirvana James P Kowall1 and Gregory Michael Nixon2 Abstract 1 Correspondence: James P Kowall, MD, PhD, Independent Researcher. Email: jkowall137@gmail.com 2 Correspondence: Gregory Michael Nixon, PhD, Associate Professor, University of Northern British Columbia. Email: doknyx@telus.net ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1197 Question and answer session between the editor and one of the authors elaborating on the article by Kowall and Deshpande: “It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World”. Keywords: Void, consciousness, nothingness, existence, being, becoming, life, death GN Here I am watering the garden and thinking, after all the other pages you went through in your article, that we are left with (or began with) what you call “undifferentiated consciousness”, which sounds exactly like my preference for awareness-in-itself with no objects of awareness, i.e, the clear light, or the void. Two thoughts: 1) One is the quality of that undifferentiated awareness. If it’s “blah”, who cares whether or not it “exists”, and of course language cannot come close to a qualitative description of the absolutely transcendent, yet the words that most come up are exceedingly positive like “bliss”, “allencompassing”, “peace … which passeth all understanding”, “rapture”, etc. In other words, it’s a most desirable state for those who can imagine it, yet it must be without desire, since all desires are already filled. This indescribable ecstatic if steady-state bliss is never hinted it. Surely this is divine awareness (even if it is without content, substance, change, or emotion)? 2) I recall you saying at one point that all the differentiated human consciousnesses (illusory as they are) eventually end up as returning to their source in the void of ONE undifferentiated consciousness. But in several places you also mention “choice” as being real. Isn’t it possible that some of those who cling most desperately to ego – whether for reasons of fear, desire, ignorance, or just old fashioned vanity – may either a) experience themselves utterly extinguished when the brain-supported ego is extinguished, or (really going for a stretch) b) hang on as a revenant or ghost, mostly phantom-like, just, you know, gibbering about, holding on? So, void is good place to be, yes (even without the internet)? And choice may mean real oblivion is possible or perhaps even fading ghosts are possible? JK The only answers I can give to these questions are the same answers Jed McKenna (2013) gives. I had never even heard of nonduality until I read McKenna's first book Spiritual Enlightenment (2002), which was one of those serendipitous events that ends up changing your life. The woman I was dating in 2003 saw the book at her chiropractor's office, started to read it, thought it was funny and interesting, and ordered it from Amazon. I just happened to be visiting at her house when the deliveryman arrived. She left to go to work and out of boredom I started to read it. That book sparked my desire to understand nonduality and started me down this path. Shortly after I ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1198 read the book I discovered the holographic principle, which lead me back to physics and the desire to understand nonduality in terms of modern physics, eventually leading to the paper we’re now discussing. Weird. McKenna gives a conceptual definition of consciousness in terms of Atmanic consciousness, which he identifies as the trinity of observer, observed and observing, and Brahmanic consciousness, which he says is the ground of Atmanic consciousness and identifies as the undifferentiated consciousness of the void. When McKenna uses the word ground or underlying reality he refers to the source, which we understand as potentiality. The nothingness of the void is the potentiality to create everything in the world, just as the undifferentiated consciousness of the void is the potentiality to differentiate itself into the individual consciousness of the observer. To put it another way, existence must have a primordial nature. The undifferentiated consciousness of the void is the primordial nature of existence, which we can call being, while the creation of everything in the world and the differentiation of consciousness into an observer is the nature of becoming. All concepts of matter, energy, space and time have to do with becoming. The primordial nature of being can only be understood as the pure potentiality to create the geometry of the world and differentiate itself into an observer of the world. In and of itself the void is a timeless or unchanging reality that cannot be characterized by time, space, matter or energy. The void can only be understood as the pure potentiality to create these things and differentiate itself into the observer of these things. This creation of everything in the world and the differentiation of consciousness requires the expenditure of energy. Carl Sagan once quipped: “If you wish to make an apple pie from scratch, you must first invent the universe.” Modern cosmology tells us the universe is only created because dark energy is expended. If this energy is not expended, there is no observer and no observer’s world. These things cannot come into existence without the expenditure of dark energy. If this energy is not expended, only the void exists. This tells us the dynamical universe is to the void the same way a virtual reality is to an absolute or ultimate reality. The analogy of an interactive computer network generated virtual reality is very powerful because the holographic principle tells us all the images of things in the observer’s world are projected from a holographic screen to the observer’s central point of view. The holographic screen that fundamentally defines the observer’s world is the observer’s cosmic horizon that only arises with the expenditure of dark energy. This projection of images from a screen to an observer in a screen output defines the nature of Atmanic consciousness as the trinity of observer, observed and observing. This also tells us that both the observer’s holographic screen and the observer’s central point of view must arise from the void as dark energy is expended. The differentiation of consciousness into an observer and the creation of the observer’s world can only occur because dark energy is expended. The principle of equivalence tells us that only the holographic principle has validity in an accelerated frame of reference and so transcends the idea of elementary particles and ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1199 fundamental forces. The holographic principle has validity that transcends the laws of physics, but the holographic principle is only a way of formulating how a quantum state of potentiality arises that describes all possible ways in which bits of information can become encoded on a holographic screen. Quantum theory tells us that with every observation of something a choice must be made. This choice reduces the quantum state of potentiality to an actual configuration state of information defined on the screen. In computer terms, each observation by an observer is like a screen output that projects the images of things from the observer’s screen to the observer’s point of view. Correctly interpreted in the context of dark energy, the holographic principle tells us that each observer has its own holographic screen defined on its own observerdependent cosmic horizon, which is the nature of the observer’s Hilbert space for its world. Physicists would like us to believe all choices are made randomly, since that is the only way the laws of physics can have predictability. Only random choice allows the laws of physics to emerge as a thermal average and have predictability. The quantum state of potentiality is like a probability distribution that is measured as choices are made, which choices are the nature of observation. Only random choice gives this probability distribution its predictability. The problem is each of us knows our choices are not really made in a random way. Each of us is emotionally biased to make our choices in a biased way. Once bias enters into the way choices are made, all bets are off, and the laws of physics lose predictability. Only the observer can choose what it observes in its world. We call the observer’s choice its focus of attention on things in its world. The holographic principle tells us the observer’s quantum state of potentiality is formulated in terms of all possible ways bits of information can become encoded on the observer’s holographic screen, but quantum theory tells us the quantum state can also be formulated as a sum over all possible paths through the observer’s world. The observer follows this path through its world, which we call a world-line. The observer, as a focal point of consciousness that arises in relation to a holographic screen, follows a world-line through the space-time geometry that is projected from its holographic screen and animated over a sequence of screen outputs. With each screen output, the observer chooses to observe an actual configuration state of information and chooses to follow an actual path through its world as it focuses its attention. If there is bias in the way the observer makes its choices, the laws of physics lose their predictability. This is really not such a big problem, since the laws of physics were never really laws in the first place, but only a thermal average description of the world that arises as a low energy limit when random choice is the dominant way choices are made. McKenna says the virtual reality is like a dreamstate, which is an illusion. When one awakens from one’s dream, only one’s true nature remains. McKenna calls the true nature of the dreamer the truth, which he identifies as the undifferentiated consciousness of the void. McKenna says illusion, which he calls Maya, cannot be explained, but the holographic principle gives us a perfectly good scientific explanation for the nature of illusion. Amanda Gefter (2014) makes exactly this point. The nature of illusion can be explained and understood if we marry Gefter to McKenna. To paraphrase William Blake, this is the marriage of modern concepts of theoretical physics to timeless concepts of nonduality. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1200 The secret of this connection of consciousness to illusion is geometric mechanisms, of which the holographic principle is the prime example. McKenna hints at this geometric connection and even takes the first steps toward an explanation. He makes the analogy of flatland, in which the void is a blank piece of paper, the observer is a point on the paper and a circle that surrounds the central point defines the observer’s world. This is the prototypical idea of a holographic screen that projects images of the observer’s world to the observer’s central point of view. This geometric connection is possible since the undifferentiated consciousness of the void is what exists prior to the creation of the geometry of the observer’s world. It is not only the potential to create that geometry, but the potential to differentiate itself into the observer. Illusion is created whenever the void expresses itself through geometric mechanisms. When the void expends dark energy through the expansion of space and encodes information on a cosmic horizon through non-commutative geometry, it is expressing its potentiality to create an observer’s world out of itself and to differentiate an observer’s consciousness from itself. Gefter and McKenna make exactly the same point that the individual consciousness of the observer is a part of the illusion that is created as dark energy is expended and the observer’s world is created. The idea that Atmanic consciousness is differentiated from Brahmanic consciousness as the observer’s world is created has been around for eons. Genesis 1:4 tells us the light is divided from the darkness as the world is created. This makes sense if we understand that Genesis is telling us that the observer’s light of consciousness is differentiated from the darkness of the void. This differentiation of consciousness is part of the illusion created as the world is created. The only stumbling block to really understanding what this distinction between Atmanic and Brahmanic consciousness means is in understanding how illusion is created. The holographic principle solves this mystery in a very straightforward way. GN You seem to be saying that everything that appears in the world is a part of the illusion and that nothing in the illusion is true. Isn’t there some aspect of the illusion that has some truth in it? JK There is one important exception. Mathematical statements are part of the illusion, but can be seen to be true or false. The statement 1+1=2 is true, while the statement 1+1=3 is false. Mathematicians point out mathematical truths are directly seen and not learned. They have the nature of intuition. Even a young child without any formal education can intuit the nature of addition. The power of true mathematical statements and their logical consistency allows a scientific explanation of the illusion to appear within the illusion. Mathematical statements can be seen to be true or false as long as they are free of emotional bias, since they refer to something beyond subjectivity. What is beyond subjectivity is the source of the geometric mechanisms that give rise to mathematical statements as they appear within the illusion. The experience that mathematical truth is discovered from some ultimate unknown source of truth is the reason many mathematicians and physicists, like Einstein, consider themselves to be Platonists. That source of mathematics can only be understood as the nothingness of undifferentiated consciousness. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1201 GN If differentiation of the observer’s consciousness and creation of the observer’s world are both a part of the illusion, like a virtual reality or dreamstate, then what is the nature of awakening? What does it mean to awaken from the dreamstate, and how does one awaken? JK When one awakens from a dream, the dream disappears and only one’s true nature as a dreamer remains. McKenna says the true nature of the dreamer is the undifferentiated consciousness of the void. The dream is created as the void creates an observer’s world out of itself through the expenditure of dark energy and differentiates the observer’s consciousness from itself. For the dream to come to an end, the expenditure of this energy must come to an end. Since the expenditure of this energy is fundamentally the expression of the desire to live a life in the world, the dream can only come to an end if the expression of this desire comes to an end. One awakens when one becomes desireless. McKenna says no one ever awakens out of love for truth or the expression of desire. It just doesn’t work that way. The only way one awakens is if one becomes desireless, which requires the willingness to die. Not only the desire to live a life in the world must come to an end, but also the desire to become enlightened. McKenna says one doesn’t become enlightened out of love for truth but hatred of the lie, which is why one is willing to destroy one’s self. Self is a lie. McKenna says all self is false self. There is no true self, only false self and no-self. One doesn’t really become enlightened. One reverts back to one’s true nature when one stops living the life of a lie. It’s not that one becomes true; one only destroys the lie. When the lie is destroyed, only truth remains. Since the lie of self is emotionally energized, the only way one destroys the lie is to stop expressing desires that energize the lie, and that can only happen if one is willing to die. McKenna calls awakening a process of “ego death as a means to no-self”. Psychology tells us the ego is mentally constructed as a self-concept that is emotionally related to other things in the observer’s world. McKenna says the expression of emotional energy makes the observer feel like it is self-limited to the form of its body as the observer perceives the expression of self-limiting body feelings. This self-concept is what the observer believes itself to be as long as the observer identifies itself with its ego. The ego is a false belief the observer believes about itself, or a delusion. McKenna says “no belief is true” and once delusion is destroyed we can see it never really existed since it was based on the illusion of self. Psychology tells us the ego is body-based, but modern physics tells us the ego must have an extent in space and time that goes beyond the limits of the physical body. The reason the ego extends beyond the limits of the body is quantum entanglement. All the bits of information that define the observer’s world are entangled since they’re encoded on the observer’s holographic screen. Entanglement means the bits of information that give rise to the mental construction of ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1202 the observer’s ego are not just located within the physical limits of the observer’s body or even to things that are physically connected to the body, but extend throughout the observer’s world. Entanglement allows for mental construction of the observer’s ego even after body death. Since ego is only a collection of desires to live a life in the world, the expression of that desire can continue after body death. McKenna describes awakening is a self-destructive process of ego death that ultimately culminates in the experience of no-self. The individual consciousness of the observer returns to its primordial state of timeless existence and reunites itself with the undifferentiated consciousness of the void. There is no self or individuality in no-self, only one or unity. The awakening process cannot culminate until ego is totally annihilated. In the final Matrix movie, Neo finally becomes the One when he annihilates with agent Smith, who is the anti-Neo, like the annihilation of a particle antiparticle pair. McKenna is also fond of quoting U G Krishnamurti: "the end of illusion is the end of you". The big question is what it takes to totally annihilate your ego. Ego death is much more than body death, since it requires the willingness to bring all desires to live a life in the world to an end. GN Yeah, I was just asking for your opinion (since the alternatives weren't made quite clear in your essay). Nobody knows, of course. Seems to me there is likely to be a choice, unconscious or not. The clingers, the fearful, the narcissistic, the ignorant, the egotists, might just not let go or “surrender” until the death of the body takes their centre of attention with them – poof-blotto! Thus oblivion is possible, even if their unknowing "soul” returns to its Soul source (just as when the lightbulb goes out, the electricity runs on without its light). JK I suppose what you say could be the way it works, but my best guess is that you don't stabilize in Nirvana, which is inherently a state of no-you or no-self as your individual consciousness returns to its primordial state of non-differentiation, until your ego is totally annihilated. McKenna says the energy that drives the awakening process is hatred of the lie of self that results in a kind of suicide; not physical body death but ego death. One does this not out of love of truth but hatred of the lie. The only way one ever returns to the darkness is to become dark. As long as one expresses light and love and the desire for life in the world, one is alive in the world. The only way one returns to the darkness is if one stops expressing light and love and the desire to live a life in the world. To use the Star Wars metaphor, the only way one goes through the awakening process is if one goes over to the dark side, not by expressing anger and resentment ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1203 against others in the world, but by expressing anger against the lie of one’s own self. This selfdestructive anger is a dark rage, or a death wish. This death wish can only be fulfilled through ego death, which is the end of all desires to live a life in the world. McKenna says it is not possible to become true. In the sense of undifferentiated consciousness, truth is the true nature of what you are. It is the true nature of your being, and being is prior to becoming. You cannot become what you already are. On the other hand, you can become something that is false, which is what happens when you identify yourself with your character in the perceived world. You can only un-become what is untrue. McKenna says you cannot realize the truth, you can only un-realize untruth by destroying everything that is false, and in the process only the truth remains. The irony is when everything false is destroyed, nothing remains, but this nothingness is the undifferentiated consciousness of the void, which is the true nature of what you are. McKenna says the nothingness of undifferentiated consciousness is the truth of what everything is. This is the critical distinction between being, which is timeless and unchanging, and becoming, which requires the expenditure of energy and constantly changes over the course of time. The undifferentiated consciousness of the void is the true nature of being, while the dynamical nature of the world with its space, time, matter, energy and differentiated consciousness of an observer is the nature of becoming. McKenna points out the void is like an undivided empty space, which is the nature of unity and nothingness, and this empty space has no limits or boundaries, and so is also the nature of infinity. McKenna likes to quote Melville: “truth has no confines”. This empty space is space-less in the sense that it is not defined by spatial relations among things perceived in the world, unlike the perceivable space projected from a holographic screen to an observer. McKenna also says “the price of truth is everything”. One only reaches the final destination of the journey of awakening if one leaves everything behind. Everything is lost and nothing is gained. Every step in the journey of awakening is a loss. As long as there are more things to lose, there are more steps to take. McKenna says one trades everything for nothing, and makes a good deal. One discovers one’s true nature. McKenna says the ultimate barrier to awakening is the fear of no-self, which is fear of nothingness. Paradoxically, this fear of nothingness is fear of the true nature of what you are. In a twisted way, one becomes afraid of one’s true nature. This can only happen because the ego is mentally constructed through paradoxes of self-reference and the observer identifies itself with its ego. The fear of no-self can only become a barrier to awakening due to the illusory nature of self-identification. It is as though the observer is watching a movie and identifies itself with the central character of that movie as the character gives an emotionally energized self-referential narration of the movie, which is the nature of the ego. The emotions that energize the ego are all desires to live a life in the world. This expression of desire is the mechanism that creates the illusion of self. The illusion of self is only created through the expression of desire to be somebody in one’s world. The flip side of that desire is fear. McKenna says all fear is ultimately the fear of no-self. The expression of fear defends the survival of the illusion of self. Just as the journey of awakening is a self-destructive process that destroys the illusion of self, the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1204 expression of fear is a self-defensive process that defends the illusion of self. McKenna says the fear of no-self is the barrier to awakening, but this is a much greater fear than the fear of death, since it is always possible to assuage the fear of death with some belief about life after death. The fear of no-self is the fear of nothingness, and no fairy-tale can assuage that fear. GN Are you saying that nothing can be taken with you after death? JK I’m not saying that at all. It all depends on whether you awaken or not. This is the distinction between body death and ego death. If you awaken, which can only happen with ego death, you take nothing with you. Ironically, with awakening you return to a state of no-self in which there is no you. On the other hand, if you experience body death without awakening, you can take a lot with you into your next life. The observer is only a focal point of consciousness that arises in relation to a holographic screen that projects all images of the observer’s world. The observer’s body is one of those images, like the central character of a movie. Body death is only the disorganization of information in that image so that the body image is no longer coherently selfreplicated in form after body death. The observer’s ego is much more than the observer’s body since the ego arises from entangled bits of information that are dispersed throughout the observer’s world, and so the ego can persist after body death. The observer’s ego as an emotionally energized self-concept that arises from entangled bits of information can give rise to memories, emotional attachments, and desires to live a life the world that persist after body death. If body death is not accompanied by ego death, the observer as focal point of consciousness can remain present for its world and take these things with it into its next life. If the observer becomes reincarnated into a new body, it can take some aspects of its old ego with it. Only ego death allows the differentiated consciousness of the observer to return to the undifferentiated consciousness of no-self. Since this is a return to nothingness, nothing is taken back to the nothingness. The fear of nothingness is the ultimate barrier to awakening that perpetuates this cycle of reincarnation into a new body. The usual word for this is karma, which is a fancy word for the effects of all the perpetuated desires to live a life in the world. The fear of no-self is the barrier to awakening, but the barrier is illusory since it is only created out of this desire to live a life in the world and the illusion of self. The only way to break through the barrier is to become desireless and awaken to one’s true nature as no-self. In a twisted way this makes sense if, as McKenna likes to say, we understand that “life is but a dream”. Awakening is only possible if one is willing to become a nobody, which means one doesn’t want to be somebody or something in one’s world. In other words, one no longer wants to live a life in the world. One never awakens out of the love of self, but only out of hatred for one’s false self. This hatred of self becomes so intense that one becomes willing to die, but nobody really wants to die. The fear of no-self will always stand as the final barrier to awakening. Like the gateless ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1205 gate paradox that describes the illusory nature of the barrier, McKenna is fond of quoting Chuang Tzu on the nature of no-self: The man of Tao remains unknown. Perfect virtue produces nothing. No-self is true self and the greatest man is nobody. The undifferentiated consciousness of the void is the nature of no-self. McKenna says no-self has no context and doesn’t mean anything. It Is. It is the nature of timeless being. All meaning is emotional and is established in an emotional context. Emotional connections require the expenditure of emotional energy. The undifferentiated consciousness of the void expends no energy and has no meaning. Meaning can only come into existence through a process of becoming, which requires the expenditure of energy as an observer’s world is created and the observer’s consciousness is differentiated. The creation of meaning always requires the expression of desire. Without desire, there is no meaning. McKenna says awakening cannot be explained conceptually, and uses the analogy of reading a book about a foreign land rather than actually making a journey to that foreign land. Awakening is like the journey to the foreign land, while concepts of awakening are only like reading a book or a postcard about the journey. When one actually makes the journey and comes back from that journey, one is profoundly changed. The dissolution of individual consciousness into the nothingness of undifferentiated consciousness is the final destination of the journey, while the ascension of consciousness that occurs after the journey is over and one comes back to one’s world is the change in perception. McKenna calls this a journey to a “strange and lonely place called Done”, after which there is “no further”. The phrase “it is done” is found throughout the awakening literature, from Revelation 21:6 to Neo’s final death in The Matrix when he annihilates himself with agent Smith. Neo only becomes willing to annihilate himself when the Oracle tells him “Everything that has a beginning has an end”. As Revelation 21:6 says: “I am the alpha and the omega, the beginning and the end”. That is the nature of being the undifferentiated consciousness of the void. McKenna describes that awakening consists of two distinct but related phenomena: the dissolution of the observer’s individual consciousness into the nothingness of undifferentiated consciousness, which is called the experience of nothingness or Nirvana, and the ascension of the observer’s consciousness. Dissolution can only occur when the expression of all desires to live a life in the observer’s world come to an end. When the expression of all emotional energy comes to an end, the observer is no longer in an accelerated frame of reference and the observer’s holographic screen is no longer created. In this ultimate freely falling frame of reference, all images of the observer’s world disappear and only the observer’s underlying reality remains. That underlying reality of undifferentiated consciousness is the ground of the observer’s ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1206 individual consciousness. The analogy often made is the observer’s individual consciousness dissolves into the undifferentiated consciousness of the void like a drop of water dissolves into the ocean. McKenna describes dissolution as a state of freely falling into the void. If the observer comes back to its world after the experience of nothingness, even though energy is again expended and the observer’s world reappears, the observer is profoundly changed. This change is referred to as the ascension of consciousness. Plato gave an excellent description of ascension in the Allegory of the Cave. An ascended observer no longer observes its world as though it is a part of its world and no longer identifies itself with its character in that world, but instead perceives that world as though it has come out of its world and is looking down on its world from a higher level. All images of that world appear like movie images that are projected from a screen, and the observer can only know itself as the focal point of consciousness outside the screen to which those images are projected. McKenna describes the destruction of illusion as untruth-unrealization. Only illusion can be destroyed, not truth. Truth is what remains after all illusions disappear. That truth is the nothingness of undifferentiated consciousness, which is the ultimate nature of being. Everything else that is perceived in the world is the nature of becoming, which is an illusion like a dream. The dream can begin when one starts dreaming, and the dream can come to an end when one awakens, but truth cannot change. The true nature of the dreamer is timeless and unchanging. Only after one comes back from the truth and starts dreaming again can there be a change in one’s perception of one’s world. That change in perception is the ascension of consciousness. This is how McKenna describes his experience: “Having undergone the process of untruthunrealization, I am left not in an elevated state of superior knowledge, but in a knowledgeless state of superior elevation. I see everything, I understand everything, I know nothing”. McKenna is also fond of quoting Layman P’ang: When the mind is at peace, the world too is at peace. Nothing real, nothing absent. Not holding onto reality, not getting stuck in the void. You are neither holy nor wise, just an ordinary fellow who has completed his work. Holding onto reality is the nature of emotional attachment to things in one’s world and one’s self-identification with one’s character in that world. Emotional attachments and selfidentification always imply emotional bias. The ascension of consciousness is fundamentally a state without any emotional bias. McKenna likes to quote the Tao Te Ching: “the wise are impartial”. Getting stuck in the void is the nature of dissolution into nothingness. Between the illusion of self-identification and the truth of dissolution is the ascension of consciousness. An ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1207 ascended observer is at the edge of the abyss, the singularity, that separates the existence of the observer’s world from the void and the non-existence of that world. McKenna refers to an ascended observer as “in the world but not of the world”. Dissolution of the individual consciousness of the observer into the undifferentiated consciousness of the void is a desireless, timeless state of existence that expends no energy. After dissolution and the experience of nothingness or Nirvana, one can observe one’s world again and the expression of desire can resume. The difference is in this ascended state of perception the observer no longer identifies itself with its character in its world and the expression of desire is no longer emotionally biased in favor of its character. With the end of the expression of emotional bias, the observer no longer interferes with the normal flow of things in its world and the observer’s path through its world naturally comes into alignment with the normal flow of energy through its world, which gives rise to feelings of connection. The bliss described with enlightenment can only arise from these feelings of connection. McKenna refers to this non-interfering state of coming into alignment with the normal flow of things as the integrated state, and to an ascended observer that keeps itself in alignment as higher navigation. GN More extremely, I can conceive of certain egotists, paranoids, or those so damaged they are unaware that they have died, still holding an identity together after death as a sort of minor quantum entanglement or energy feedback system, so they’d be a revenant spook or ghost or phantom – though eventually they’d probably either dissolve into oblivion or, better, dissolve back into undifferentiated awareness. (I’ve never seen a ghost but many others certainly claim to have seen or talked to a few, and some make a lot of money pretending to channel them.) Makes me wonder, and wondering is what I do. JK It makes sense to me that if body death is not accompanied by ego death, your consciousness hangs around the world until it finds a new body to inhabit, and some aspect of your old ego gets incorporated into the new body. That would explain why some people can remember past lives. Some sage defined enlightenment as "you don't have to be born again". As long as the observer’s ego survives after body death in some rudimentary, diffuse or incoherent form, the observer does have to be born again, since the desire to live a life in the world has not come to an end. Ego is really nothing more than a haphazard collection of desires to live a life in the world. Only ego death, not just body death, can bring the expression of all these desires to an end. If body death is not accompanied by ego death, these desires continue to be expressed, and so the ego continues on in some disembodied form. This disembodied ego would arise from entangled bits of information that are dispersed throughout the observer's world, and that give rise to a sense of self that is more than just the observer's sense of being present, such as fragments of memories and emotional attachments that may have to do not only with the observer's immediate past life but with many past lives. The best way to think of a disembodied ego is as a collection of desires ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 1154-1208 Kowall, J.P. & Deshpande, P.B., It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World 1208 to live a life in the world that persist after body death due to the entanglement of information in the observer’s world. As Einstein tells us, this is “spooky action at a distance”. It may be that when people interact with a ghost, they're really interacting with a disembodied ego and not directly with the spirit, which is the observer’s consciousness. It may also be the case that when a person evolves to a higher plane of existence, like a channeled entity, it's only this disembodied ego that evolves. The evolution of a disembodied ego to a higher plane of existence would then be a distinctly different phenomenon than the ascension of consciousness to a higher level, but it’s easy to see how they could be confused with each other. A highly evolved disembodied ego could be the nature of a shaman or a spirit walker, like Carlos Castaneda's Don Juan, which has more to do with mystical experiences in the world, like lucid dreaming, than with awakening from the dream. Everything we think of as spiritual experiences in the world would then have the nature of mystical experiences, like lucid dreaming, rather than awakening from the dream, which is the end of the dream. References Gefter, A., Trespassing on Einstein’s Lawn: A Father, a Daughter, the Meaning of Nothing and the Beginning of Everything. Random House, 2014. McKenna, J., Jed McKenna’s Theory of Everything. Wisefool Press, 2013. McKenna, J., Spiritual Enlightenment: The Damnedest Thing. Wisefool Press, 2002. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

333 Journal of Consciousness Exploration & Research| April 2016 | Volume 7 | Issue 4 | pp. 333-336 Pereira, C. & Reddy, J. S. K., On Science & Phenomenology in Consciousness Studies Perspective Science, Subjectivity & Reality * Contzen Pereira & J. S. K. Reddy Abstract In this paper, we argue on the ability of science to capture the true subjective experience of life, blinded within the limits of its reductionist approaches. With this approach, even though science can explain well the physics behind the objective phenomenon, it fails fundamentally in understanding the various aspects associated with the biological entities. In this sense, we are skeptical to the present approach of science and calls out for a more fundamental theory of life that considers not only the objectivity aspect of a biological entity but also the subjective experience as well. It raises questions as to what does it takes to develop a new science from a subjective standpoint. Key Words: Science, subjectivity, reality, cosmos, peripersonal space. Modern science is based on the principle “Give us one free miracle and we’ll explain the rest.” The one free miracle is the appearance of all the matter and energy in the universe and all the laws that govern it from nothing, in a single instant - Terrence McKenna The Cosmos showers the experience of life graced by an enigmatic subject grounded in an objective fabric (or biological structure). The extent of the subjective experience is in a way bounded by the limitations of an objective fabric. In this sense each biological form in the universe including humans are gifted with only limited versions of the Cosmos or reality. Whatever we experience of life is not a true experience or holistic experience in its entirety. It is only resulting from the limited glimpses or from the limited sensory faculties we are fabricated with. Each biological entity in the universe, say, insects, birds, animals, including humans experience reality in a totally different version (Peter et al 2004; Chen et al 2016). No two entities can have the same subjective experience. Each experience is limited by their own adaptations specific to the fabric’s evolution. For example, a human’s perception of reality is limited by his visionary (ranging from 400-700nm), auditory (20 to 20,000 Hz) and other abilities (Peter et al 2004). Is there any way to prove if reality perceived by two humans is one and the same? Are there any scientific investigations into how these capabilities of various sensory agents evolved with human fabric? Do ancient human ancestors or cave men and present humans have access to the same versions of the Cosmos? Why is it that the Cosmos gives us access to the limited perception of reality as well as its different versions (Pereira and Reddy 2016)? What is the science behind each biological entity that has access to various versions of the Cosmos specific to its fabric? * Correspondence: J. Shashi Kiran Reddy, JNCASR, Bangalore-560064, India. Email: jumpal_shashi@yahoo.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 334 Journal of Consciousness Exploration & Research| April 2016 | Volume 7 | Issue 4 | pp. 333-336 Pereira, C. & Reddy, J. S. K., On Science & Phenomenology in Consciousness Studies In the present school of thought, modern science tries to understand life and its works from its limited perception of the Cosmos, there by developing scientific techniques or methods that fit well with the objective reality (Lanza and Berman 2010). But how far can this help in understanding life at a holistic level? Can present science ever be able to experience life in its true sense? Is it possible for present science to explain and capture life from a subjective standpoint? In a true sense, subjective experiences like taste, touch, and various other emotions can’t be explained from an objective standpoint (of present science). Even with a thousand scientific articles that quote the various properties of a sugar molecule, trying to explain its taste, these articles can never provide details about the feel of its taste. How can one quantify this? Same thing is with touch, one can explain the mechanism of what is happening and how tactile sensations are monitored, but cannot explain the experience. Each life experience is unique and science is a generalized attitude. Science is just external never intrinsic. It is a language/attitude towards understanding things around us. Everything should be studied from a first person (subjective) and a third-person (objective) perspective. Only then it can be claimed as a complete or true understanding. That’s why we are unique in experience and that’s our signature. No one can experience us and no one can be like us. Science can explain objectively the nature of consciousness and other constituents but what about the subjective experience? The science of experience or quality is needed, but can such attitude with science be possible? How can one include this aspect into the modern school of thought? When we generate a hypothesis for a study, we base our hypothesis on the other person perspective embracing the reductionist approach of a different kind. The very nature of questioning is an outward projection and another person’s perspective. We tend to reduce an experience to be more objective. Life and consciousness can only be complete in the other sense (Sheldrake 1995; Lanza and Berman 2010). We may claim to come up with the general theory of consciousness associated with its nature and working, but do we really mean it unless we add a subjective aspect? When we intend to study a bird’s flight mechanism, we tend to reduce it to a mere object and try to look for the fundamental laws governing its motion and dynamics. Accordingly, science is successful in extracting the objective/physical laws governing such motion that applies to our everyday life. But, should we celebrate the success of science in reducing the biological or living entity to a mere object leaving its subjective aspect or life ignored? Is it not the bird that is regulating its motion or dynamics according to its needs and necessities? Is the bird a mere aerodynamic toy responding to the ambient objectively? The attitude of science is good in understanding various objective phenomena but not biological subjects? We need a different approaches in science to understand and study biological entities (Sheldrake 1995; Bruce Lipton 2005; Niskama Shanta and Vijnana Muni 2016). Apart from being alienated from the subjective aspect, the science of objectivity (or reduced science) in itself suffers from the tunneling vision resulting from various disciplines of science that are closed to their own versions governed by respective laws and theories. It fits well with the story of four blind men trying to explain how an elephant looks like with their limited experience, where in which one argues elephant be a pillar, the other snake and so on, depending on which part of the experience they have access to. Modern science in this sense falls short in explaining life at a holistic level just because it embraces reductionist approach at various levels (Sheldrake 1995; Bruce Lipton 2005). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 335 Journal of Consciousness Exploration & Research| April 2016 | Volume 7 | Issue 4 | pp. 333-336 Pereira, C. & Reddy, J. S. K., On Science & Phenomenology in Consciousness Studies Science always seeks to understand the origin and evolution of life (Sheldrake 1995; Reddy and Pereira 2016). How many theories do we have that explain the origin of life and its evolution considering the properties of the geomagnetic fields that could have played a curial role in its evolution? Do we have an absolute definition of life; of what it means, and about its nature? From a science perspective if life appeared from an evolutionary standpoint, then how does matter come into the first place? Does science have theories explaining the evolution of matter? Did life evolve independently with respect to the evolution of matter? To what extent does science accept the Gaia theory of life, which supports the co-evolution of matter and life? Doesn’t it seem obvious, that such an evolutionary connection could have taken place? Science has always had a problem dealing with anything non-material or non-physical, this is because of its narrow-mindedness towards a few dogmatic principles i.e. all scientific quantity should be measurable and one must be able to reproduce similar results at any given point of time etc. It’s like experiencing a particular season and thereby estimating how it could possibly impact all year round. How can we call psychology a science? Is a person’s psychology directly measurable? And can it be reproduced? Connecting life at a fundamental level with any of these phenomena can shake the very foundations of science. The inclusion of the non-local and nonmaterial concepts associated with various aspects of life could probably reveal life’s hidden secrets. What does science know about the physical/material brain and its connection to nonphysical/non-material mind? How does it construct? If science cannot accept field theories of life, then how can it embrace the concept of non-local Peripersonal Space (PPS)? Peripersonal space (PPS) is the immediate space that surrounds the body, which apparently acts as an interface between the body and the environment (Rizzolatti et al 1997). The concept of PPS from experimental neuropsychology is associated with the non-local field constructed by one’s brain to navigate and to interact with the surrounding environment. It has been shown that such a field is sensitive to the presence of other biological entities and even physical tools (Teneggi et al., 2013; Maister et al., 2015). Even though it is not a physical field, can’t it give us a glimpse into thoughts and emotions? Can’t it help us understand how matter could be connected to the mind? How does the material brain create or construct non-material PPS? What does present science know about the nature and various functional aspects of PPS? Even when we consider the non-physical aspects associated with life, science fails to explain the underlying connection or communication at a fundamental level (Sheldrake 1995; Rubik 2015; Niskama Shanta and Vijnana Muni 2016). What theories do we have to explain various patterns appearing in the biological and physical worlds (Thompson (1917) 1992; Christine Sterne 2008)? Is there any science underlying each biological pattern? How are these patterns connected to the various functionalities of a biological system (Pereira and Reddy 2016)? Conclusion The celebrated success of science in explaining the governing physical laws and in understanding the objective aspects of the universe comes to an end with the question of the subjectivity of a biological entity. The present school of thought fails to explain the fundamental mechanisms involved in life’s functioning and evolution. By considering the non-local and nonmaterial aspects associated with life’s constituents, it could help in revealing the hidden secrets ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 336 Journal of Consciousness Exploration & Research| April 2016 | Volume 7 | Issue 4 | pp. 333-336 Pereira, C. & Reddy, J. S. K., On Science & Phenomenology in Consciousness Studies of life at a more fundamental level. In this context, this paper is skeptical to the objective/reductionist approach in studying biological entities that quote our limitations with the available sensory faculties that perceive reality, thereby seeking a new holistic and synergetic approach. References Bhakti Niskama Shanta, Bhakti Vijnana Muni, Why Biology is Beyond Physical Sciences?, Advances in Life Sciences, 2016; Vol. 6 No. 1, 13-30. Bruce Lipton. The biology of belief: Unleashing the power of consciousness, matter and miracles. Mountain of Love/Elite Books, Santa Rosa, CA, 2005. Chen PJ, Awata H, Matsushita A, Yang EC, Arikawa K. Extreme spectral richness in the eye of the Common Bluebottle butterfly, Graphium Sarpedon. Frontiers in Ecology and Evolution, 2016; 4. Christine Sterne. Blueprints of the Cosmos, Unpublished, 2008. Lanza R, Bob Berman. Biocentrism: How Life and Consciousness are the Keys to Understanding the True Nature of the Universe. BenBella Books, 2010. Maister L, Cardini F, Zamariola G, Serino A, Tsakirisa M. Your place or mine: Shared sensory experiences elicit a remapping of peripersonal space. Neuropsychologia, 2015; 70, 455-461. Pereira C and Reddy JSK. Cosmic Origami: Finger prints of Life. Scientific God Journal, 2016 (In Review) Peter A, Eileen K, Peter H. Biology in Context: The Spectrum of Life. Second Edition, Victoria: Oxford University Press, 2004. Reddy JSK, Pereira C. Origin of life: A consequence of cosmic energy, redox homeostasis and the quantum phenomenon. NeuroQuantology, 2016 (In Press). Rizzolatti G, Fadiga L, Fogassi L, Gallese V. The space around us. Science 277(5323), 1997 :190–191. Rubik B. The Biofield: Bridge between mind and body. Cosmos and History: The Journal of Natural and Social Philosophy, 2015; vol. 11, no. 2. Sheldrake R. A New Science of Life. Park Street Press, 1995. Teneggi C, Canzoneri E, di Pellegrino G, Serino A. Social modulation of peripersonal space boundaries. Current Biology: CB, 2013; 23(5), 406–411. Thompson DW, Thompson K. On Growth and Form. Revised edition (Jun 1992), Dover publications, 1992. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

739 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness Exploration An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness Gavin W. Rowland * Monash University, Melbourne, Australia Abstract Consciousness and quantum mechanics both involve phenomena suggestive of nonlocal, or faster-than-light information transmission. This is a contradiction with relativity, which states that no information can travel faster than the speed of light. A nonmaterial message need not be subject to such constraints. It is proposed that, when approaching nonlocal phenomena, we should consider the possible role of dark energy, a nonmaterial substance that appears to occupy all space. Through an analysis of the Big Bang, a model of dark energy is developed in which two energies exist with opposing dimensional effects. The most important of these is a bivalent constructive-destructive effect. The predicted features of these dark energies correlate well with positive and negative affect. A new model of the mind, and of mental illness, is proposed in which the mind is comprised of two nonmaterial energies. Keywords: Consciousness, quantum mechanics, nonlocal, information transmission, dark energy. 1. Introduction Within cosmology, it is generally accepted that only five per cent of the energy budget of the universe is made of visible matter. A further 27 per cent is comprised of dark matter, and the remaining 68 per cent is dark energy, which is not matter at all. Dark matter is unlikely to be of significance to consciousness studies, as it appears to interact with ordinary matter via gravity alone. Dark energy is poorly understood, but may be of interest. Firstly, large scale surveys indicate that dark energy is operating in all space, expanding the universe apart at an accelerating rate. This means that dark energy is everywhere, and given that atomic matter is greater than 99 per cent empty space, it is also presumably present within material structures such as brains. Dark energy is only weakly expansive, and therefore does not threaten to overpower forces such as gravity or electromagnetism here on Earth. Dark energy is invisible and non-material. In fact, it is the only nonmaterial substance in our universe, so if we come across evidence of nonmaterial phenomena, we should consider looking to dark energy for an explanation. Apart from invisibility, what special properties could a nonmaterial substance have? Material substances can be accelerated to no more than the speed of light. Thus a message carried by a * Correspondence: Gavin W. Rowland, M.D, Monash University, Melbourne, Australia. Email: gwrowland72@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 740 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness material medium (such as electrons or pulses of light) cannot propagate to or from a location outside of a sphere of influence dictated by the finite speed of light. This is called the principle of locality. A message, or information, which appears to propagate at faster than the speed of light is termed nonlocal, or is said to display evidence of nonlocality. A nonmaterial substance such as dark energy need not be restricted to the speed of light, and may therefore be capable of nonlocal behaviour. There are several theoretical consequences of nonlocal behaviour at infinite speed. Firstly, and most obviously, a nonmaterial message could jump instantaneously between two spatially separated locations. Secondly, the finite speed of light is what gives space-time its structure, so removing that restriction means that a nonmaterial message can jump forwards or backwards in time. Thirdly, a nonmaterial ‘bit’ of information may be able to oscillate at infinite speed between two (or more) alternate possibilities, such as 0 and 1, thus effectively occupying both states at once. What evidence is there of nonlocal messaging in our reality? Most famously, nonlocality is a recognised feature of quantum mechanics. Secondly, I will argue that consciousness is likely to have nonlocal properties. We will first discuss the quantum realm. 2. Quantum Nonlocality Quantum mechanics, also known as quantum physics, is the study of matter at the most fundamental known level. Here we see all three of the nonlocal behaviours mentioned above. Quantum experiments have shown that a piece of quantum information, known as a qubit, will simultaneously occupy multiple mutually exclusive values. This is termed superposition. Quantum experiments usually involve extracting a piece of information, say 0 or 1, from the quantum state. A careful analysis of events indicates that the information was held in superposition right up to the point of measurement. The superposition state can be expressed mathematically as a probability wave, and quantum particles are said to have wave-particle duality, as some experiments derive evidence of this inherent ‘waviness’ whilst others focus on the defined features of measured particles. The point at which the probability wave, or wavefunction, is called to account by measurement is termed the wavefunction collapse. This is because the range of quantum-level possibilities collapses from multiple to single. Wavefunction collapse may include not only mutually exclusive properties, but spatially separated properties. Thus in the famous double slit experiment the pattern of the particles detected indicates that each particle is spread out prior to measurement. Feynman’s path integral approach (on which rests a large part of quantum theory) suggests that the particle is in fact spread out everywhere - potentially over the whole universe - and the waviness of our results is because the probabilities of the fairly direct paths between the slits and screen tend to interfere. No matter how spatially separated the parts of the wavefunction, the act of measurement appears to collapse its information instantaneously to one point on the screen. Within quantum-level behaviour, there are numerous other examples of instantaneous action across distance, or ‘damned quantum jumps’ as Erwin Schrodinger called them. Nonlocal ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 741 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness behaviour is in fact essential to the stability of the atom. Our most explicit examples of nonlocality, however, come from quantum entanglement experiments. In these experiments two particles are set up with the same superposition, say of 0 and 1, and they are also ‘entangled’ such that if one is measured as 0 the other must measure 1. They can be sent off in different directions to distant locations and measured almost simultaneously. Experiments indicate that the particles ‘communicate’ (whatever that means) in an instantaneous or near-instantaneous manner, much faster than would be possible with any kind of material (local) message. Whilst it was argued for many years that there must be a material explanation, the work of John Bell has demonstrated mathematically that any messaging must be nonlocal, and recent experimental demonstrations appears to have closed all of the loopholes for a local explanation.1 Quantum information also appears to be able to jump across time. In John Wheeler’s delayed choice experiment, a variation on the double slit experiment, a camera is trained on one of the slits, but not until after the subject particle has passed through the slits. The standard double slit experiment tells us that the particle passes through both slits, creating the famous interference pattern, but in Wheeler’s variation there is no interference pattern, indicating that the particle only passed through one slit. The key here is that the intervention (replacing the usual measuring screen with a camera) occurs after the particle has passed through the slits, and yet it only passes through one slit - as if it had advance notice of the plan to impose a camera. Given this evidence, physicists are increasingly accepting that quantum information behaves nonlocally. However, there is no accepted mechanism by which this could occur. Among those who lean towards material explanations, ‘many worlds’ explanations are popular, as the wavefunction collapse is said to never occur. However in many cases the act of quantum measurement has the potential to spawn an infinite number of alternate universes, grossly violating the law of conservation of energy. Rather than pursuing this option, I think it stands to reason that we should consider dark energy. Given that our quantum experiments are presumably occurring on a background of dark energy, any nonlocal messaging may be taking place within the nonmaterial background. This said, there is nothing in our current understanding of dark energy to suggest that it should have information carrying capacity. That question I will return to later in this paper. 3. Consciousness There are multiple features of consciousness that suggest the nonmaterial and nonlocal. Firstly, conscious experience is not visible to material instruments, be they our five senses, our radiological techniques or direct examination of the brain. Our conscious thoughts and feelings thus remain private, personal experiences. They have peculiar features that are seemingly unique to consciousness; for example there is no such thing as the conscious experience of the colour red in material physics. Secondly, it remains difficult to see how the brain can possess free will. The finite speed of action and reaction in the brain binds us to a deterministic chain of cause and effect, leading some to argue that, because brains are minds, free will is an illusion. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 742 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness Rather than ruling out free will because of its conflict with biological determinism, it is perhaps best to consider the possibilities offered by a nonmaterial substance. As we have seen, nonlocality may permit information to flow backwards and forwards in time. So information could go from ‘now’ to ‘then’. Similarly there is no obstacle for nonlocal information to go from ‘now’ to ‘now’, essentially allowing for self-causing activity such as decision-making and creativity. And a nonmaterial consciousness may be able to hold multiple possibilities in a superposition-like state before deciding to enact one option. The unity of conscious experience, or binding problem, poses another problem to the material approach. Essentially the problem is that the information from our five senses is carried to a variety of centres in our brains. Visual stimulus alone will go to anatomically distinct centres responsible for (among others) face, object, colour and motion recognition. Along with one’s thoughts and emotions, these various strands of information all become integrated into the seamless whole of subjective experience. The mechanism of this integration remains unclear. Were this multimodal information being ‘uploaded’ to a nonmaterial consciousness, the spatial separation of various brain events would no longer be an obstacle. It is interesting to note that phenomena such as the cutaneous rabbit and colour phi2 suggest that the mind is ‘filling in’ the subjective experience using information which is not yet available in a local framework. In this regard, psi phenomena are also of interest. It is then but a further step to say that the local-nonlocal duality of information seen in both quantum mechanics and consciousness are part and parcel of the same thing. Many involved in the study of consciousness are interested in this direction. For example, the Penrose-Hameroff OrchOR theory of consciousness holds that subconscious states are held in quantum superposition, and that collapse of that superposition is the act of conscious decision-making.3 Henry Stapp’s view is similar.4 In support of such views, a new field of quantum biology is emerging. The old arguments that living things are too ‘warm, wet and noisy’ for quantum effects are being silenced by new findings of finely tuned quantum coherence in light harvesting antenna and microtubules. Quantum experiments involve a two-way communication between the local parameters imposed by the experimenter, and the nonlocal quantum state. David Bohm expressed this as an “unfolding” and “enfolding” of information at the quantum level.5 The quantum brain may therefore also act as a bidirectional gateway of information between the mind and brain. Dark energy is present in the background to both quantum and conscious phenomena. I therefore suggest that the nonlocal principles of consciousness and quantum physics may be occurring within this dark energy. Whilst not illogical, this would be very difficult to prove. My theory at this stage makes no testable predictions. But let us pursue this line of inquiry a little further, by attempting to characterise dark energy in more detail. This I will attempt through an analysis of cosmology, and particularly the Big Bang. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 743 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness 4. The Big Bang Approximately 13.7 billion years ago the universe began in the fiery explosion of the Big Bang. There is no evidence of anything pre-existing this explosion. Rather counter-intuitively, the universe did not originate from a point location, but appears to have originated from everywhere, so that all points are now expanding uniformly away from each other, rather than in relation to a single point of origin. From our galaxy it appears as if everything is moving away from us, but it is the same in every other galaxy too. Whatever that primordial ‘everywhere’ is, it would seem to be the seed from which the universe as we know it was created. The universe is immense. Within our visual horizon, as imposed by the finite speed of light, it is populated by more than five hundred billion galaxies. Our galaxy alone contains roughly a hundred billion stars. There is no reason to believe that the universe is anything less than infinite in extent. In itself, this is evidence that the universe began as nothingness, as true nothingness cannot have any kind of boundary or limit, or else it would be something rather than nothing. A universe from nothing is the central idea of a recent book from prominent physicist Lawrence Krauss.6 He goes on to speculate, in the same vein as others7,8 that the universe began as a quantum fluctuation. But this requires the pre-existence of quantum conditions, rather than true nothingness. As I see it, true nothingness is the best place to start, for then the beginning of our story needs no further explanation. Beginning with nothing, it is then logical to say that the universe came with the means of its own creation, for there was nothing else present to create it. In the interests of brevity I am going to jump in and propose a model by which the universe can be self-creating and then match it up with the observed features of our reality. For a lengthier version in which I review the evidence in greater detail and construct the model piece by piece I refer the reader to my book.9 Existence, in our universe, can be summarised at bare minimum as a what, a where and a when. Thus, a little more descriptively as time, three dimensional space, and complex forms that exist through a scale beginning at the simplest subatomic particles, through to incredibly complex arrangements such as the human brain. So I propose here that the universe, because it began as nothing and exists, has to have a means of creating time, space and complexity. Think of time as what we measure with a clock (or any reliable form of motion), and space as what we measure with a ruler (albeit in three dimensions). Thus the universe will need to be able to speed clock time, expand things apart spatially and be constructive in terms of complexity. But in order to generate all of this from nothing and at the same time obey conservation of energy, I would argue it should also possess opposite actions that slow time to zero, contract things to a point and are destructive with regard to complexity. Let us call these two sets of action the universal increaser and universal decreaser. If they are superimposed they likely cancel out, so we need a second pair of actions, again energy neutral in sum, one of which separates our positive arrows from the negative, the other attracting them together (fig. 1). Taking this a step forward, we end up with three entities, one of which has a positive and negative polarity bound together into one. The other two have single polarities (fig. 2). I propose the separating force to be inflation, a mysterious force which expanded the universe ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 744 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness by a factor of about 1028 in the very first second of the Big Bang. Let us now concentrate on the right hand side of figure 2. Universal increaser Separate Unite Universal decreaser Figure 1. Nothingness breaks into symmetrical pairs. Dark energy Matter-energy Matter-gravity Figure 2. The universe splits into three entities - one is bipolar and the other two are unipolar. I should point out that we don’t understand why our universe contains matter, or why it has the properties of gravity and energy. I propose the right hand side of figure 2 to be matter, with its positive and negative polarities of energy and gravity respectively. Let us test the predictions of the model. Firstly, does energy speed time, expand spatially and behave constructively towards complexity? As regards time, the answer is yes. All clocks, indeed all forms of motion on Earth, are due to energy. When motion appears to be due to gravity, such as an apple falling from a tree, it is actually due to a release of potential energy. Is energy spatially expansive? Again the answer is yes – heat disperses to occupy a space as evenly as possible, as per the second law of thermodynamics. I am here following the energy dispersal interpretation of Lambert10 and others ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 745 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness (see also entropysite.oxy.edu). And does energy behave constructively towards complexity? Here we encounter the fine tuning problem of the laws and constants, also known as the anthropic principle, goldilocks principle or bio-friendliness principle. All of the laws and constants that apply to energy, of which there are many, appear to be finely tuned to construct complex forms from matter. Were many of them even slightly different, the universe would be still-born with no atoms, stars or galaxies. The arrangement of these laws and constants allows for (on our planet at least) an incredible diversity of immensely complex forms. So yes, energy could be regarded as a constructive polarity of matter. If the negative pole of the right side of figure 2 is gravity, does it slow time, contract spatially and behave destructively towards complexity? To the first two, the answer is yes – gravity is a warping of spacetime such that, unopposed, it contracts to a singularity, within which space contacts to a zero-dimensional point and all clocks grind to a halt. But is gravity destructive? Certainly all complexity is destroyed on the way to a singularity, within the confines of a black hole. But equally, gravity is an essential component in the creation of atoms, stars, planets and therefore life. The way I see it is this - gravity is neither constructive nor destructive. Gravity and energy, being irrevocably bound together, have only one share of complexity between them. Gravity appears to have no inherent complexity and is merely a warping of spacetime. Energy seemingly got all the say in complexity – a plethora of subatomic particles and a variety of laws and constants. In fact, in a lot of ways these particles, laws and constants appear to be adapted to gravity. For example, atoms have a low mass density, and a structure which is robust in the presence of Earthly levels of gravity. Further, atoms are curiously well suited to nuclear fusion within stars and supernova explosions. And without stellar fusion, we wouldn’t have any elements heavier than helium. To be true to this model, gravity and energy should balance out in conservation of energy terms. And do they? I am no expert here, but physicists often say that they do. Alan Guth, the physicist who originally proposed inflation, famously referred to this balanced nature of energy and gravity as indicating that the universe is “the ultimate free lunch”. But what about the other side of figure 2, where the arrows separate? I propose this is the nonmaterial side of reality, but you will notice there are two. Guth’s “free lunch” statement was made well before the discovery of dark energy, which is approximately two thirds of the energy budget of the universe - albeit a different type of energy from the ones we are used to. If two thirds of the energy budget of the universe is spatially expansive, then we may have a conservation of energy problem within our ‘something from nothing’ scenario, and Guth’s ultimate free lunch statement is in question. But is it possible that there is a second type of dark energy, thus far undetected by science, which results in contraction of space? So let’s look at a scenario in which the Big Bang produces not only a spatially positive dark energy but a spatially negative one as well, and in which the two types of dark energy separate from each other with an inflationary force. The kind of configuration that would emerge from this model would be eternally contracting pools of space within a sea of expanding space. This new model of dark energy may be testable (now or in the future) against a number of outstanding questions in cosmology. Firstly, detailed mapping of the expansion history of the universe may help distinguish between a model in which there is only one type of dark energy, expanding at a ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 746 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness constant rate (termed the ‘cosmological constant’), and other models such as mine. It has been known for some years that dark energy expansion only kicked in about five billion years ago, the question being - can this delay be explained in entirety by the gravitational attraction of visible and dark matter or do we need an additional force? The Planck satellite has provided a single early, and accurate measure of expansion. The data for the subsequent expansion of the universe, has until now only imposed loose constraints on models. However at the time of writing this article, new more refined data of the mature universe has just been published11,12. As I understand it, if we try to connect the dots between the very early Planck measure and these new measurements, we no longer get a fit to the cosmological constant. It now appears as if something has held back the dark energy expansion force – possibly a second, negative type of dark energy that is causing pools of space to contract. These pools would gradually grow smaller as time went on, leading to a runaway expansion, as we have seen, of the positive dark energy. Another emerging question in cosmology is what we might call the primordial black hole problem. Black holes are traditionally thought to form via the gravitational collapse of massive stars. Recent advances in astronomy have been generating substantial evidence to the effect that, in the early universe, black holes grew too early and too fast to be caused by the collapse of stars.13 A scenario in which the Big Bang itself creates seed black holes may be the answer. This model’s configuration of two dark energies which separate (inflate) from each other might leave clumps of like-type dark energy uninflated. The matter associated with these clumps would also be uninflated. These could be the seeds of primordial black holes. Regardless what creates the seeds of the first black holes, their growth may be accelerated when they occur within pools of the contracting dark energy. If the contracting-type dark energy has a time-slowing effect, then this would also promote their growth. Within cosmology, it may be difficult to find evidence of a dark energy constructive-destructive dimension. But if dark energy is the substance of mind and therefore creativity, it may be that the initial choosing of the laws and constants can be attributed to it. Given these laws are constructive, perhaps the constructive-type dark energy is responsible for the choosing. I have discussed this question in more detail elsewhere.9 If dark energy has a constructive-destructive dimensionality with respect to complexity, then it should possess its own intrinsic complexity, albeit invisible to us. Hence by this logic, dark energy should have information-carrying capacity, as I suggested was necessary to the quantum experiments. Thus from analysis of cosmology, and particularly the Big Bang, we have arrived at a model in which there are two types of dark energy; one which speeds time, is spatially expansive and is constructive; the other slows time, is spatially contracting and is destructive. But what of consciousness? Since I have proposed that dark energy could be mind-stuff, interacting quantum mechanically with the material brain, we now need to see if these two types of ‘mind-stuff’ or ‘head-space’ correspond to features of the mental landscape. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 747 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness 5. Affect The biological underpinnings of affect, or emotion, remain poorly understood. Likewise, the biological causes of mental illness (which are largely dysfunctions of emotions) continue to elude medical science. Mental illness continues to be diagnosed through checklists such as the DSM V, which rely almost entirely on subjective report and observation of the patient’s behaviour. The proposed actions of these two dark energies correlate well with the features of positive and negative affect. Positive affect has been shown to speed subjective perceptions of time flow.14 Negative affect slows subjective passage of time, and effects are more pronounced when the subject is under extreme stress.15 Similarly, in spatial terms, negative affect causes a narrowing of the scope of conscious awareness. A wealth of research going back to the 1950s indicates that stress and negative affect cause narrow attentional focus.16 Thus, when subjects under stress are given a visual task they tend to notice the central details and neglect the peripheral details. The same is true when subjects are asked to remember upsetting events - these are called tunnel memories, as only central details are recalled.17 The converse is true of positive affect. A more global picture of happy events is recalled, much richer in peripheral details. Similarly in visual tasks, the happy subject is more likely to notice the global picture and peripheral cues. This theme also extends to other, more abstract internal representations. Thus positive people are more likely to make more novel or remote internal associations – such as elevator, camel and feet for the root word vehicle18 – and are more likely to synthesise an accurate global perspective in complex situations. As regards constructive-destructive effects, it is important to understand the evidence for moodcongruent effects in psychology. Mood congruence refers to the way in which our moods or emotions tend to guide us, largely subconsciously, towards information that matches our mood state. Thus, for example, there is a large literature to show that when people are anxious, they are subconsciously biased towards threatening information. This includes not only selectively attending to external information, but preferentially engaging in internal elaborations of threatening information (i.e. worrying). Depressives will similarly attend to, or ruminate over, negative information. The opposite effect is seen in positive affective states, where people will preferentially attend to positive or rewarding information. Positively biased attention tends to lead people to experience the positive side of situations – whether it being seeing humour in adversity, or noticing the positive features of others, or taking a more pro-active and adaptive approach to problems. When studying mood congruent effects, a common approach is to take a group of people and induce them into different emotional states. Hence, for example, subjects may be given a list of information to learn, some positive and some negative. Those who are induced into a sad mood recall more of the negative and those induced to be happy recall more of the positive.19 In one study, subjects were videotaped during a social interaction. The following day, after being induced into a positive or negative mood, they were asked to evaluate their behaviour. The ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 748 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness positive subjects noticed more positive social behaviours while the negative subjects noticed themselves exhibiting more negative and antisocial behaviours.20 In another study, this time longitudinal in design, a group of depressed people were asked to remember things about their childhood. They recalled their parents as being rejecting and unloving, but when they had later recovered from depression, the same people recalled their parents as more loving and nurturing.21 The beneficial effects of sustained positive affect (and therefore sustained positive moodcongruent attention) have been demonstrated in numerous studies. Happy people tend to have better outcomes in relationships, in education, in employment, and have better health habits. Psychologist Barbara Fredrickson notes that when positive emotions flourish in people’s lives, they trigger “upward spirals” of positive feedback to even greater emotional wellbeing. Fredrickson has developed the widely respected “broaden and build” theory of positive emotion.22 She argues that positive emotions serve a global constructive function leading to an increase in enduring resources - be they material, social or personal. Sustained negative affect has the opposite effect. Particularly when severe, negative affect is associated with negative, destructive outcomes. Sustained negative attention leads the mind towards negative perceptions of others, in turn leading to disrespect, hostility and the perpetration of abuse on one hand, or fear, withdrawal and paranoia on the other. Internal representations of self, where present, are similarly negative, resulting in critical self-talk, low self-esteem and social anxiety. In many cases, social aggression can be seen as an attempt to boost self-esteem. It is also well recognised that, from childhood onwards, a common coping style is one of externalising, i.e. deflecting externally one’s emotionally driven tendency to think negatively. Hence, negative affect tends to promote addictions, and antisocial behaviours such as bullying, vandalism and crime. Whether the predominant trajectory of negative affect is along internalising lines (anxiety, depression) or externalising (substance abuse, antisocial personality disorder) or a mixture, the outcomes are generally destructive – towards friends, family and workplace relationships, and also towards one’s physical and mental wellbeing. Evolutionary psychologists will often argue that negative emotions are actually positive and constructive in lots of ways. Thus anger is important for resolving disputes. The vigilance of anxiety is an important means of avoiding harm, and the withdrawal characteristic of depression may be useful when one is trying to adjust to bad news, such as the death of a loved one. The key point here is that evolutionary psychologists are inclined to point out behaviours that are characteristic of people who have an underlying tendency to positive affect. Thus the positive person will behave in the above constructive ways when faced with adversity. But what of those who experience generally negative affect, when faced with adversity? Here we see crippling anxiety, unreasonable aggression and so forth. It is common for the chronic depressive, when faced with the unexpected death of a loved one, to respond with an allconsuming grief from which they never fully recover. These types of situations are a much truer representation of negative affect in pure form, and are plainly destructive. It is also common for evolutionary psychologists to point to the biological consequences of negative emotional states. For example there are the responses to threat, such as increased heart rate and blood flow to the muscles – so-called ‘fight or flight’. But these responses are biological, and therefore evolved, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 749 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness and so should be constructive. The physiological, constructive response should not be confused, however, with the mental aspects of emotion. In sum, the Big Bang model proposed makes predictions of dark energy, and these predictions appear to correlate with dynamics of the mental realm. Positive affect does appear to speed subjective time, expand subjective awareness and impose a fundamentally constructive lens on perception. Negative affect does appear to slow subjective time, contract awareness and impose destructive filters on reality. I propose consciousness to be comprised of dark energy – a mixture of positive and negative types. Thus consciousness, as a consequence of the Big Bang, possesses a constructive-destructive dimensionality not seen elsewhere in nature. 6. Mental Illness So how, within this model, do we arrive at an understanding of the origins of mental illness? Stress and adversity are commonly implicated in the causation of negative emotions and mental illness. Psychological stress can be defined as a threat to self, either real or imagined. I think it is also reasonable to equate stress with destructive information (although not in all cases, as adversity may provide opportunities as well). It is therefore fairly easy to visualise a link between an input of destructive information and mental illness. Forms of childhood adversity such as excessive parental criticism or control, or parental neglect, sexual abuse or bullying - are particularly potent causes of mental illness. In early childhood the mind/brain is not only more malleable, but also less empowered to find solutions. At the fundamental level of the quantum brain, it is possible to imagine the interaction between incoming information within the material brain, and a nonmaterial mind comprised of a mix of both types of ‘head-space’. Let us propose, for simplicity, a very young child in which, at a particular moment, there are equal proportions of both headspaces such that there is no preferential filter on perception. If that child is exposed to information of very strong negative valence (or ‘charge’), such as a threat from caregivers, then that negative information may be able to cross the quantum realm into the mind, imparting a negative valence to the mind. Essentially the headspace is now predominantly negative, and sees the world in that light. If this type of occurrence happens often enough or severely enough in childhood (particularly in the absence of protective positive information), then the child may develop a mental ‘set-point’ which favours a predominance of negative emotions. Further, we can now understand why the mind develops disorders that can broadly be divided into internalising and externalising. If the mind is a pool of information, as delivered by the brain and elaborated within, then the boundaries of mental illness are only imposed by that person’s conscious reality, and not by their physical body. And if the valence of that pool determines the direction in which thoughts will trend, those who are trying to cope with a relentless drive to think negative thoughts will have two broad options. They can either inflict their negative thoughts on their core self, in the form of negative self-talk and so forth, or deflect it externally in some way. External options are virtually unlimited. They might include some negative action to the bodily self, such as self-harm or substance abuse, or risk taking activity, or any form of abuse of others, or involvement in some kind of general act against society. These ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 750 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness types of action have a strong tendency to become habitual, as they are rewarded by a temporary sense of release from the psychological pain of internalising. This model also proposes a more nuanced explanation of ‘free will’. Most models of free will make no allowance for the important effects of the emotions. Our ability to behave in a constructive manner is markedly reduced as we approach strongly negative mental states. Dark moods seem to have the ability to twist all of our positive ideas into negative ones. Thus, the thought “I want to be a better person” might quickly dissolve into negative self-talk and despair – “Why am I such a hopeless case?” The opposite applies to those who have had a robust positive outlook from childhood. They seem to have a happy ability to get the best out of all situations, display great resilience in the face of adverse circumstances, and in fact seem to have a natural inability to perform destructive acts. This type of person would, for example, find it very difficult to inflict harm on self or another person. These features of the will can be accounted for within a model such as this, in which the mind possesses its own dynamic destructive/constructive valence. One further mental illness we should consider is mania. Manic states exist almost exclusively in the context of a bipolar manic-depressive illness. Whilst these people often spend much of their time depressed, they can swing to irrational highs of emotion. In a fully blown manic state, the subjective outlook seemingly has no concept of negative outcomes. Floridly manic patients are oblivious to possible failure of their grand financial plans, relatively insensitive to the hurt their actions cause to others and unperturbed by any risk of loss of social status. This is in sharp contrast to the features of natural healthy positive affect, in which positive moods seem to moderate themselves in order to remain mindful of risks. Mania is interesting because, while I have proposed that positive emotions are constructive, excessive levels of positive emotion can also be destructive in outcome. We must remember, after all, that we are all trying to live in the real world. While an hour of mania in a situation where we are protected from harm might be an unambiguously positive experience, being so positive that we are oblivious to all negative information can make us susceptible to adverse outcomes. Finally, biological factors should not be excluded. A wealth of evidence is emerging of genetic and other biological influences on mental health and illness. Psychoactive medications, for example, do often have a beneficial effect. It is well-recognised that lead exposure has a damaging effect on impulse control, such that children exposed to high levels of environmental lead have much higher rates of violent crime.23 It is also well known that looking after one’s physical health, with a nutritious diet and exercise, can improve mental health. These biological influences do not, however, tell us whether the mind is the brain or whether the two are closely associated. There are many features of the mind, and mental illness, which separate them from the biological sciences. Thus psychiatry remains a distinctly different field to neurology. We should not blind ourselves to these differences in an attempt to accommodate the mental within our current scientific understanding. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 751 Journal of Consciousness Exploration & Research | October 2016 | Volume 7 | Issue 9 | pp. 739-751 Rowland, G. W., An Inquiry into the Frontiers of Physics: Implications for the Problem of Consciousness References 1. Hensen, B. et al. (2015) Loophole-free Bell inequality violation using electron spin separated by 1.3 kilometres. Nature, 526, pp. 682-686. 2. Hameroff, S. (2010) Consciousness, Neurobiology and Quantum Mechanics: The Case for a Connection. In Tuszynski, J. A. (ed.) The Emerging Physics of Consciousness. Berlin: Springer. 3. Hameroff, S., Penrose, R. (1996) Orchestrated reduction of quantum coherence in brain microtubules: A model for consciousness. Mathematics and Computers in Simulation, 40, pp. 453-480. 4. Stapp, H. (2011). Mindful Universe: Quantum Mechanics and the Participating Observer. Berlin: Springer. 5. Bohm, D. (1980). Wholeness and the Implicate Order. Abingdon: Routledge Classics. 6. Krauss, L. M. (2012) A Universe From Nothing: Why there is something rather than nothing. New York: Free Press. 7. Tryon, E. P. (1973) Is the Universe a Vacuum Fluctuation? Nature, 246, pp. 396–397. 8. Vilenkin, A. (1983). Birth of inflationary universes. Physical Review D 27 (12): pp. 2848–2855. 9. Rowland, G. W. (2015) Mind Beyond Matter: How the non-material self can explain the phenomenon of consciousness and complete our understanding of reality. Melbourne: Burdock Books. 10. Lambert, F. L. (2002) Disorder: a cracked crutch for supporting entropy discussions. Journal of Chemical Education, 79, pp. 187–92. 11. Reiss, A. G. et al. (2016) A 2.4% Determination of the Local Value of the Hubble Constant. The Astrophysical Journal. (In press) arXiv: 1604:01424 12. hubblesite.org/newscenter/archive/releases/2016/17/full/ [accessed 8/6/2016] 13. Pelupessy, F. I., di Matteo, T. and Ciardi, B. (2007) How rapidly do supermassive black hole “seeds” grow at early times? Astrophysics Journal, 665, pp. 107–19. 14. Campbell, L. A. and Bryant, R. A. (2007) How time flies: a study of novice skydivers. Behavioral Research and Therapy, 45, pp. 1389–92. 15. Hancock, P. A. and Weaver, J. L. (2005) On time distortion under stress. Theoretical Issues in Ergonomic Science, 6, pp. 193–211. 16. Easterbrook, J. A. (1959) The effect of emotion on cue utilization and the organization of behaviour. Psychological Review, 66(3), pp. 183-201. 17. Berntsen D. (2002) Tunnel memories for autobiographical events: central details are remembered more frequently from shocking than from happy experiences. Memory & Cognition, 30, pp. 1010–20. 18. Isen, A. M., Johnson, M. M. S., Mertz, E. and Robinson, G. F. (1985) The influence of positive affect on the unusualness of word associations. Journal of Personality and Social Psychology, 48, pp. 1413– 26. 19. Watkins, T., Mathews, A. M., Williamson, D. A. and Fuller, R. (1992) Mood congruent memory in depression: Emotional priming or elaboration. Journal of Abnormal Psychology, 101, pp. 581–86. 20. Forgas, J. P., Bower, G. H. and Krantz, S. (1984) The influence of mood on perceptions of social interactions. Journal of Experimental Social Psychology, 20, pp. 497–513. 21. Lewinsohn, P. M. And Rosenbaum, M. (1987) Recall of parental behaviour by acute depressives, remitted depressives and nondepressives. Journal of Personality and Social Psychology, 52, pp. 611– 19. 22. Fredrickson, B. L. (1998) What good are positive emotions? Review of General Psychology, 2, pp. 300–19. 23. Wright, J. P., Dietrich, K. N., Ris, M. D., Hornung, R. W., Wessel, S. D., et al. (2008). Association of prenatal and childhood blood lead concentrations with criminal arrests in early adulthood. PLOS Medicine, 5, pp. 732-40. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 1 Research Essay Quantum Model of Consciousness * Miroslaw Kozlowski 1 & Janina Marciak-Kozłowska2 1 2 Warsaw University, Warsaw, Poland Institute of Electro Technology, Warsaw, Poland Abstract In this paper, the new Schrodinger equation for brain waves is proposed and solved for quantum well with infinite boundaries. The spectra of the alpha, beta theta delta and gamma photons are calculated and agreement of the calculated spectra and EEG human brain is rather good. The width of the quantum well - source of the brain waves - is of the order of 10-6 nm, i.e., is the order of the nucleus radius. The brain photons are emitted as quantum de-excitation of the E  E0 quantum string, i.e. n  n where  n is the angular frequency of the brain photons with quantum number n and En are the n-excited state for n=1,2,3,4,5 respectively, and E0 is ground state of the quantum string. Keyword: consciousness, quantum string, brain waves, quantons. 1. Introduction The ability of humans to perceive goes through a crucial change at present. More and more humans are able to notice fine-material energy fields and thus take up contact to other levels of our existence. The extended perception o belong the "Remote Viewing" techniques, a form of controlled extrasensory perception, which were developed by American military in the seventies under the pseudonym "Project stargate". It shows up that these remote viewing protocols - in the meantime published to a large extent - not only make possible the investigation of far objects, but also opens a gate to hidden realities in our "here and now", which we could prove by own experiments: With the same methods, human consciousness may move freely not only in space, but also in time. By our experiments we found that it is thereby even possible for humans to explore own earlier incarnations and to exceed the limits of personal perception - also in cosmic dimensions! * Correspondence: Miroslaw Kozlowski, Prof. Emeritus, Warsaw University, Poland. Email: m.kozlowski934@upcpoczta.pl ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 2 Therefore, in place of the too narrow seized term "Remote Viewing" we defined the new term "Refined Perception". It contains thereby not only a form of "seeing", but also other senses like feeling, radiesthetic phenomena like dowsing, and above all in addition, the perception with help of the human energy field, the aura. Newest scientific research resulted in that humans can get into resonance with the earth and with other organisms via their different body-own electromagnetic fields. In this article thereby the electromagnetic waves produced by the human brain are our main field of interest. The investigation of the earth resonance frequencies and/or the so-called Schumann waves is the key for the new scientific realizations. These are also well known in esoteric circles, however usually presented physically incorrect. Nevertheless, Tesla Schumann waves will become already now increasingly important for all of us. These natural "magic chant" of the earth has a broad influence on our world climate, in addition, on the evolution of human consciousness, and they are for a long time subject of doubtful military technologies. For a long time we already know that the electrically positively loaded ionosphere forms a pole to the negatively charged earth's surface, and that between both constantly an electrical tension prevails. This tension unloads itself regularly, whenever on earth a thunderstorm takes place somewhere. Such a system of two concentric, opposite electrically charged balls in physics is called a ball condenser. These physical characteristics of the ionosphere are used technically in the wireless information transfer. For radio waves, which are emitted from a transmitter on earth, the ionosphere works like an enormous hollow mirror. From this the radio waves will be reflected and in such a way transferred over large distances. Everyone who tried once to hear a far radio station with a medium wave knows the effect that the receipt becomes clearly better after sunset. The reason is that the breakdown effects by the sun exposure to the ionosphere are then omitted. These physical facts were described for the first time at the beginning of our century by the Croatian physicist and inventor Nikola Tesla, which accomplished at this time experiments for wireless transfer of energy at Colorado Springs. Tesla produced at that time enormous electrical tensions of several for hundred thousand volts with his experimental assemblies, with which he could produce even artificial lightnings. He found out the fact that with every such lightning also radio waves of extremely low frequency are radiated, which can penetrate through and into the earth almost without resistance. Thus he had discovered the electromagnetic resonance frequency of the earth. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 3 Tesla’s work encountered at that time little approval, and because the economic use was not immediately foreseeable, also his backers withdrew themselves rapidly, so that he could not terminate his research work. Thus it took nearly a half century, until someone other encountered this effect - again more or less by coincidence. It was in the year 1952. The German physicist Professor Dr. W. O. Schumann of the Technical University of Munich wanted to give his student exercises to the physics of electricity. Just at that time he worked with them on the computation of ball condensers. In order not to let it become too theoretical and abstract, Professor Schumann said to his students: “Imagine the ionosphere as the one ball and the earth's surface as the other ball. Calculate then, what will be the results.< Schumann had no idea, which value would result from this, and to be able to examine his students' work, himself took a pencil and a sheet of paper and made a rough calculation. He found a value of approximately 10 Hz. (Schumann,1952) Again to the illustration: This value is the resonance frequency of the earth, thus the frequency, with which the earth begins to swing. Each energy discharge between ionosphere and earth's surface, thus each normal thunderbolt, produces radio waves of such a frequency, which are in resonance with the earth as by-product. They cannot therefore only penetrate into the earth, but at the same time accumulate whereby it comes to the formation of enormous standing waves, which may remain stable over long time. Schumann himself at that time in no way knew about the consequences of his discovery. Nevertheless he published the result in a physical technical periodical. After that, the Schumann frequency, as it is called today in honours of its discoverer, would probably land in the waste-paper basket of science history, but a physically interested physician coincidentally read the paper. He called to Schumann immediately, because for him - the physician - the hair stood to mountains, when he saw, what he read there. The Schumann frequency is also a resonance frequency of the human brain! Measurements of the brain waves of humans with a, electrical encephalograph show that the brain produces electromagnetic waves, which lie in the range between 1 and 40 Hz. This spectrum is in medicine divided into four ranges, which accompany with different consciousness conditions: 1. Delta waves (1-3 Hz) are characteristic for dreamless deep sleep and koma conditions. 2. Theta waves (4-7 Hz) are characteristic for the dream sleep. 3. Alpha waves (8-12 Hz) arise in the relaxed awake condition, e. g. in a meditation or briefly before falling asleep and/or immediately after awaking. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 4 4. Beta waves (13-40 Hz) are dominant in the normal awake condition. The physician explained to Schumann that it was nevertheless a strange coincidence that earth and brain have homogeneous resonance frequencies, and so Schumann instructed his graduate student and later successor on its chair, Herbert Konig, to further investigate this. Konig, who got also well-known from his scientific investigations about the dowsing phenomenon some years ago, accomplished now in the context of his doctor work extensive measurements of the earth resonance frequency and thereby naturally came to a more exact value than Schumann during his rough calculation. The accurate value of the Schumann frequency is 7.83 Hz. Thus, it is finally clear that the agreement with the human brain frequencies is not coincidental, because this value corresponds accurately to the fundamental brain frequency of most mammals. For humans it lies scarcely at the lower limit of the alpha range, thus at the border between sleep and being awake. Is this the reason that animals have a less evolved consciousness comparing with man? Are they only at the threshold of higher consciousness? The agreement between earth and brain frequency is indeed no coincidence, because animals and humans are children of the earth and their brain frequencies adapted quite easily to the natural conditions of their habitat in the process of the evolution. It is well known in science that the brain reacts on electromagnetic frequencies which are offered to it from the outside if they are in the correct frequency range. This is a typical resonance effect. On this principle many of the mind machines are based, which should be helpful to achieve a relaxed, meditative condition, thus the alpha condition, where the calm waves of 8-12 Hz dominate and the restless thought activities of the normal beta condition stop. Now the lowest, classical 7.83 Hz frequency is without any doubt the most intensive. But the higher form a spectrum of different oscillations, to which the brain is all together sensitive. The Schumann frequency spectrum is remarkably similar to that of the human brain, because similarly in EEG measurements the alpha and theta frequencies are characterized by far, high excursions, while the beta waves are flat and jerky. Thus the Schumann waves as a whole tend rather to calm down and wake up the human brain at the same time. The result might be a condition of brain synchronisation, which is momentarily still with difficulty conceivable for us. Newest results of the brain research show that the old conception was too naive that the brain reconstructs offered frequencies simply from the outside, and does not describe the real procedures. Instead the brain reacts to outside energies and oscillations, to which it is sensitive, with an extensive reorganisation of its internal circuits. This leads - similarly as the decrease of the magnetic field - for a moment to a chaotic, stress-promoting unrest effect. Then, however, the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 5 brain is inclined to organize itself on a higher oscillation level again. It achieves a higher consciousness condition, which is not explainable from the sum of the two single conditions. This condition cannot only be described lapidary as brain synchronization how it is reached by meditation techniques like the tables of Chartres or certain tape cartridges. This higher consciousness condition is somewhat much more powerful. Perhaps one can describe it best as a condition, in which humans are awake and asleep at the same time, and the normal daily consciousness with the ability for critical, free decision and the immeasurable possibilities of the subconsciousness are available at the same time. In this condition human consciousness transcends the fourth dimension - man becomes the master of time. There is - at least in our culture - at present only one consciousness condition, in which this is realized. It concerns the socalled lucid dream. Normally awake consciousness is more or less switched off during a usual dream, what is also recognizable by the fact it that in the dream condition the theta and alpha waves dominate. Men are therefore predominantly passive in their dreams and let the dream action evolve itself. Criticism ability is to a large extent suppressed, so that also the bizarre realities, which one meets usually in dreams, are not noticed during the dream. This essentially corresponds to the consciousness condition of “dream time” in former times, in which humans were more or less delivered to external influences also in their daily life and were able only to react. They could nevertheless survive - similarly as the animals -, since they were integrated part of the total structure of nature. Quite simply the consciousness of the free will was missing to them, which could enable them to revolt. In daily consciousness against it our rational understanding dominates, which lets us meet critical and self-conscious decisions. On the other hand the immeasurable creative forces of the unconscious are now in the background - forces, which permit us to create whole realities in our dreams. Also this limits our scope of action, because our awake understanding is not able to seize and control nature in their entireness. Our rational understanding is inclined to define itself and so the wisdom of the unconscious, the feeling of belonging to a larger entireness is missing. In the condition of the lucid dream these two contrasts are bridged. One become conscious during the dream of the fact that he dreams, and so on one hand knows that the reality, which he experiences, was created totally by himself. The creative forces of the unconscious are fully at his disposal. On the other hand also his critical understanding is active, so that his ability to selfconscious acting is available too. Thus the lowest Schumann frequency is not today already any longer with those 7.83 Hz, g in the fifties, but over far distances of the year already in the proximity of the “magical” border of 8 Hz, sometimes even higher. We called this border >magical<, because it represents exactly the transition from the theta to the alpha frequencies. Only in such moments it be will possible to let the consciousness-extending effect of the Schumann resonance spectrum as a whole become ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 6 fully effectively because the sleep- inducing, i.e. consciousness-clouding effect of the theta waves is void. The highest frequency values occur thereby in the summer months (of the Northern Hemisphere), while they drop down again in winter. The trend is still confirmed by investigations of the second and third Schumann resonance frequencies. Here the seasonal fluctuations are to be observed even more strongly. They move between 13,8 and 14,1 Hz resp. between 19,5 and 20,3 Hz. What does this mean for our consciousness? Research over unusual consciousness conditions, as for instance the psychologist documents Michael Murphy performed, points out that for example shamans or Indian fakirs reach the most pronounced metanormal abilities in conditions, which one cannot describe with the usual term “trance”, what we mostly understand as a sleep-similar condition of lowered consciousness. Rather it concerns a feeling of increased awakeness, thus a condition of the excitation or ecstase, that is characterized in the EEG rather by the higher beta frequencies above 20 Hz. (Chand, 2009) If due to the climatic changes on earth the natural spectrum of the Schumann waves would thus expose us on the one hand a constantly with intensifying alpha frequency, on the other hand however a likewise ever more intensively becoming beta wave spectrum, which is appropriate to a large extent above 20 Hz, then this would mean that we are all going towards a condition of increased awakeness. This is strengthened still, as we see, by the continuous decrease of the earth's magnetic field. If we see, however, these effects as a whole, then we will feel this consciousness condition no longer as stress or will become sick. The reassuring alpha waves take care about this, which have the largest intensity in the Schumann wave spectrum. It might be very more balanced rather, positive consciousness condition. Since it does not concern however a pure alpha condition, we will not be in danger of increased manipulations Everything points thus on that regardless of all global dangers mankind steers on a new age of higher consciousness, not from own drive, but steered by the "charm singing" of the earth. Did the old prophecies be wrong? In the opposite we will see that in 2000 years old writings this development was already foreseen accurately! 2. Quantum reality Can a quantum effects be seen? The plain answer is no, of course: by definition, quantum superpositions are what exist prior to measurement. As soon as a measurement is made, the rules dictate that one particular result out of the range of possible results must be obtained, so that the simultaneous presence of two different states can never be directly demonstrated. As always, the mysterious, inscrutable parts of quantum mechanics remain hidden from our eyes (which is why they are mysterious and inscrutable: if quantum superpositions were to be found in the world of ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 7 our senses, we would long ago have developed a language for them, and would not find them unfamiliar). We can, nevertheless, see the effects or consequences of quantum superpositions. The two-slit experiment remains the prime example: a single photon somehow passing through a two-slit apparatus creates an interference pattern in a way that a strictly locatable classical particle could not possibly do. If you insist on saying, in particle language, that the photon must go through one slit or the other, you can't understand the interference pattern, which in wave terms requires that some contribution comes from each slit. It's only by accepting the idea of the superposition of states, in which there are coexisting pieces of wave function describing photons that go through both slits, that you can begin to understand how interference in such a case can happen. But at the same time you have to be wary of imagining that the parts of the wave function associated with each slit have anything to do with actual photons going through actual slits—things get tricky, as we have seen, as soon as you start imputing a traditional degree of reality to these equipresent bits and pieces of wavefunction. These familiar examples of superposition—the two-slit experiment, electrons prior to spin measurement, or photons prior to a polarization measurement—apply to single objects, individual quantum creatures. Can large systems—ones composed of lots of photons, electron, or atoms—behave in the same way? Not easily, it turns out, but there's at least one reputable and instructive example. The example comes from certain kinds of superconducting devices, which when cooled to suitably low temperatures conduct electricity without any resistance. An electric current set up in a ring of superconducting material will flow around and around forever, without loss. Because of resistance, an electric current set up in a ring of copper wire, for example, will come to a halt almost the instant the motive power is turned off This isn't the place to discuss in any detail the complex and demanding theory of superconductivity, which wasn't put together until almost half a century after the phenomenon itself was first discovered, back in 1911. All we need to know here is that the electrons in a superconductor move in a coherent fashion. In both an ordinary copper wire and a superconductor, electric current amounts to a collective flow of electrons, but in a copper wire, the electrons jostle about like a huge crowd trying to follow a parade down narrow streets. They bump up against the copper atoms of the wire and each other, and the incessant jostling and obstructing and diversion amount to a resistance to the flow. It takes effort—in the form of a voltage applied to the wire—to keep all the electrons moving along. But in a superconductor, the electrons abandon all sense of individual identity and purpose, and move as one. It's not that every electron is doing the same thing as every other electron, but that they all move in a coherent fashion. A human example of such coherence is the wave that crowds ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 8 perform at a baseball game. If everyone in the stadium stands up and sits down at random, all you'll see is confusion, but when everyone harmonizes their motion, a wave appears to travel around the stands. An interesting phenomenon occurs here: as one person, at one place in the crowd, is standing up, another person, perhaps on the opposite side of the stadium, is sitting down. As the wave moves around, you could spot any number of such pairs of people whose upand-down motions are exactly harmonized. The electrons in a superconductor behave something like this. They 'ink up in pairs, not in the sense of being physically linked, but n the sense that their motions are coupled even though the electrons are a long way apart. Quantum mechanically, the upshot of this harmony is that all e electron pairs in a superconductor are described by the same wave function (all the pairs of people in the baseball doing the same thing, conducting ring, something else happens: because all the electron pairs follow a single wave function, that wave function has to wrap around on itself in the ring without any abrupt change. Among the implications of this wave function continuity is that any magnetic field passing through the interior loop, connected as it is to the current flowing around the loop, becomes "quantized," meaning that it can take on only certain discrete values. It's not too difficult, these days, to make a superconducting ring centimeters or more across, and yet even this large an object should, if quantum theory is correct, be correctly described as a single quantum system characterized by the current flowing through it and the magnetic field trapped inside it. Even though it's a large, compound object, with an electric current and magnetic field that arise from the motion of countless electrons, it is, or should be, a single quantum system, just as an individual electron or photon is a single quantum object. An unbroken ring, once set up, will carry current forever. It remains, in other words, in a fixed quantum state. A more interesting state of affairs can be created by putting a small gap somewhere in the ring, so that the electrical circuit is not quite a full circle but has a slightly resistive "weak link" somewhere along its circumference. As long as the gap is narrow, the superconducting current will continue to flow, being able in effect to jump across the gap. But the presence of the gap allows, roughly speaking, the magnetic field threading the ring to come and go a little; it is no longer strictly confined, and additional increments of magnetic field can jump into the ring, through the gap, or out of it the same way. Now we have a quantum system, characterized by a certain intensity of magnetic field, that can jump from one state to another. Difficult and elaborate experiments have been performed in the last few years in which the imposition of an external magnetic field is used to control the stability of the individual quantum states of the ring, and to influence the ease with which it can jump from one state to another. The system does indeed jump in the manner prescribed by quantum mechanics, and certain sophisticated results can be obtained which indicate magnetic field can exist in a genuinely superposed state the simultaneous presence of different magnetic states of the ring. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 9 Of course, these superpositions, as we said at the outset, cannot directly demonstrated, because any measurement of the magnetic state forces it to adopt one specific value or another . Rather, certain measurements of other properties of the ring which don't interfere with its magnetic state, are consistent with the existence of a superposition of magnetic states the ring. In short, everything works the way quantum mechanics says do work. What does this tell us? Mainly, that in this one at least it is possible to have a macroscopic system that the rules of quantum mechanics. That's an important ion, because it had been thought from time to time that the way of escaping the measurement problem would be to : macroscopic systems, as opposed to individual quantum would not obey the elementary rules of quantum lies, and so could not sustain superposed states. The inducting ring is a counterexample to that hypothesis: it's definitely a macroscopic system, but it evidently behaves just as quantum theory predicts. You can't get around the measurement problem by supposing that for some reason big objects and systems obey a different set of rules. You, might say that the traditional two-slit experiment is a :optic demonstration of the correctness of quantum mechanics since one ends up with a large apparatus and a result—the appearance of an interference pattern—that's easily visible to the naked eye But in two-slit experiment, the fundamental quantum object is the individual photon going through the apparatus, whereas in the superconducting ring, the quantum states represent collective motions of trillions of individual electrons pair acting together. In short, it's not the case that just putting together a lot of individual quantum objects necessarily erases quantum behavior. On the other hand, a superconductor is an exquisitely special and unusual creature, and electrons in large systems generally don't get along so well together. If it's true that superconductors exhibit large-scale quantum behavior only because of the very special conditions under which they exist, then perhaps we should ask in what way ordinary, nonsuperconducting systems are different, and if that difference has anything to do with why, for the most part, they do not apparently show quantum behavior 3. Modified Schrödinger Equation In paper (Kozlowski, Marciak-Kozlowski, 2010) the new Schrodinger equations for brain was proposed i 2 2   2  V    2 t 2mi 2M p (1) 2    . 2M p 2M p c 2 t 2 2 2 2 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 10 In formula (1) Mp is the Planck mass, mi is the mass of the particle. In paper (Kozlowski, Marciak-Kozlowska, 2010) the new interpretation of the equation (1) was discovered. We argue that the  ( x, y, z , t ) represents the state of consciousness presumably the Bohm function, which fulfils the wave equation 2    0, 2M p 2M p c 2 t 2 2 2 2 (2) i.e.  ( x, y, z , t ) is the Bohm pilot wave. For Mp≠0 Eq. (2) can be written as 2  1  2  0. c 2 t 2 (3) It is interesting to observe that pilot brain wave  does not depend on the mass of the particle. With postulate (3) we obtain from equation (1) i 2 2   2  V   2 t 2mi 2M p (4) 2  2  2 2   0. 2M p 2M p c 2 t 2 (5) and simultaneously In the operator form Eq. (5) can be written as pˆ 2 1 ˆ E  Eˆ 2 , 2 2mi 2M p c (6) where Ê and p̂ denote the operators for energy and momentum of the particle with mass mi. Equation (31) is the new dispersion relation for quantum particle with mass mi. From Eq. (21) one can concludes that Schrödinger quantum mechanics is valid for particles with mass mi « MP. But pilot wave exists independent of the mass of the particles. For particles with mass mi « MP, Eq. (5) has the form i 2   2   V . t 2mi (7) Equation (8) is the standard Schrodinger equation for quantum phenomena. In the case when mi  M p Eq. (5) can be written as ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 11  2   2   V, t 2M p (8)   2  2   V t 2M p c 2 t 2 (9)  2  2   i  V  0. 2 2 2M p c t t (10) i but considering Eq. (4) one obtains i or 4. Gravity and Schrödinger Equation: Tesla-Schumann waves Recently, the growing interest of the Tesla-Schumann resonances. It is well known that the frequencies of the Tesla-Schumann resonances have the same values as the human brain waves. In this paragraph we will discuss the influence of the gravity on the function  ( x, y, z , t ) Classically, when the inertial mass mi and the gravitational mass mg are equated the mass drops out of Newton’s equation of motion, implying that particles of different mass with the same initial condition follows the same trajectories. But in Schrödinger’s equation the masses do not cancel. For example in a uniform gravitational field i  2  2   mg gx t 2mi x 2 (12) implying mass dependent difference in motion. In this paragraph we investigate the motion of particle with inertial mass mi in the potential field V. The potential V contains all the possible interactions including the gravity. i 2   2 V  2   2 t 2mi t 2 (13) where the term 2 ISSN: 2153-8212  2  ,  2 t mi c 2 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. (14) www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 12 describes the memory of the particle with mass mi. Above equation for the wave function Ψ is the local equation with finite invariant speed, c which equals the light speed in the vacuum. Let us look for the solution of the Eq. (13), V=0, in the form (for 1D)    ( x  ct ) . (15) For τ ≠ 0, i.e. for finite Planck mass we obtain:  2ic  ( x  ct )  exp ( x  ct )     (16) where the reduced μ mass equals  mi M p (17) mi  M p For mi << Mp, i.e. for all elementary particles one obtains μ = mi (18) and formula (16) describes the wave function for free Schrödinger particles  2m ic  ( x  ct )  exp  i ( x  ct )    (19)  2M p ic   ( x  ct )  exp ( x  ct )     (20) For mi >> Mp, μ = Mp From formula (19 we conclude that  ( x  ct ) is independent of mass mi. In the case mi < Mp from formulae (19) and (20) one obtains      mi 1  mi   M p   m  2m c 2m c 2    2imi c   ( x  ct )  exp  ( x  ct )  exp  i i  i x  i t    M      p  In formula (21) we put ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com (21) Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 13 2mi c  2mi c 2   k (22) and obtain ( x  ct )  e i ( kx t ) i e mi ( kx t ) Mp (22) As can concluded from formula (22) the second term depends on the gravity   m 2G  2   m  exp i i (kx  t )  exp i i  (kx  t )   c    M p  1 (23) where G is the Newton gravity constant. Formula (22) fescribes the influence of the gravity on stte of the consciousness It is interesting to observe that the new constant,  G , G  mi2 G c (24) is the gravitational constant. For mi = mN nucleon mass  G  5.90421039 (25) 5. The Particle in a Box In paper (to be published)) the quantum model of the consciousness waves was proposed. It was shown that instead of waves alpha, beta, theta,delta, gamma we can say about quantons alpha, beta, gamma ,delta, theta.In this paragraph we consider the simplest model for the emission of quantons We consider quantum mechanical system for a particle of mass mi confined in a one-dimensional box of length L and infinite walls. For the particle to be confined within region II, the potential energy outside (regions I and III) is assumed to be infinite. In order to understand further this system, we need to formulate and solve the Schrödinger equations (26). 2 2 2  2  1 2  2 2 i    V         2 2 . t 2mi 2M p 2M p  c t  ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. (26) www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 14 Considering the pilot wave equation 1 2 0 c 2 t 2 (27) 2    2   V , t 2 (28) 2  one obtains i where  In region II, V ( x)  0    2 2 2 2  V   E 2 2 mi  M p . In regions I and III, V ( x)       0  E  2  E  2 2 mi M p 2 2 2 2 2 2  2  V   E (28)  2     E  2   E     For regions I and III (outside the box), the solution is straightforward, the wavefunction  is zero. For region II (inside the box), we need to find a function that regenerates itself after taking its second derivative.  2 2 2  E 2  2 E 2   k 2 , where we define k  2 E 2 (29) . Perfect candidates would be the trigonometric sine and cosine functions.  ( x)  A cos( kx)  B sin( kx). To further refine the wave function, we need to At x=0, the wave function should be zero. (30) impose boundary conditions:  (0)  A cos(k 0)  B sin(k 0)  A 1  B  0. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. (31) www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 15 Equation can only be true if A = 0:  ( x)  B sin(kx). In addition, at x=L, the wave function should also be zero.  (0)  0  B sin(kL). True when kL  n or k  n  ( x)  B sin( x), n  1, 2,3,... L n : L (32) Going back to the Schrödinger's equation, we can then formulate the energies kL  n 2 E 2 En  and n  L k  2 E 2 2 E 2 n 2 2 2 n 2 h 2  2  L2 8 L2 n 2 2  2 L since  (34) h . 2 Thus, the application of the Schrödinger equation to this problem results in the well-known expressions for the wave functions and energies, namely: n2h2 2  n x  n  sin   and En  8 L2 . L  L  (35) From formula (60) we conclude that for “heavy” classical particles, i.e. for mi >> Mp energy spectrum of the particle in the box is independent of the mass of particle En  n2 h2 . 8M p L2 (36) In paper (Marciak-Kozłowska, Kozłowski, 2010) we argue that formula (36) describes the quantum states of the consciousness. The energy of the quanta of the consciousness is of the order of 10-15 eV .Substituting 10-15 eV for En to formula ( 16) and considering the mass of Mp =1031 eV we obtain for the characteristic length, L , the value 10-6 nm., i.e. lower that the nanotubule.. With L=10-6 nm we obtain from formula (36) the following spectrum for brain waves En  E0  7 x1015 , 2.8x1015 ,6.3x1014 ,1.1x1013 ,1.7 x1013 eV (37) for n=1,2,3,3,5 respectively. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 16 The brain photons are emitted as quantum deexcitation in the quantum well, i.e. n  where  n is the angular frequency of the brain photons with quantum number n and En  E0 En .E0 are the n-excited state for n=1,2,3,4,5 respectively, and E0 is ground state of the quantum well with energy equals zero. . In Table 1 the comparison of the measured ( EEG) and calculated spectra are presented . The agreement is rather good Table 1 Comparison of the measured (EEG) and calculated brain photons spectra Measured enegies , EEG( eV) Model calculation EEG(eV) 7 x 10-15 1.7 x10-14 3.4x 10-14 7.0 x10-14 1.4 x10-13 7x 10-15 2.8x 10-14 6.3x 10-14 1.1 x10-13 1.7 x10-13 5. Conclusions In this paper, we put forward the quantization of the brain waves. We propose the theoretical model: the well with infinite walls for the calculations of the brain photons (quantons) spectra. The model is free of additional parameters. By comparison to the measured EEG spectra we obtain the width (dimension of the well,) L=10-6 nm. With value of L we can calculate the whole spectrum of the brain pulsation. It is well known that frequencies  (energies  ) of the brain photons are nearly equal to the frequencies of the Tesla-Schumann waves. The TeslaSchumann waves are the resonances in Earth- ionosphere cavity) . In the paper we investigate the influence of the gravitation on the brain pulsations and obtain the wave functions for gravity dependent brain waves. The connections of the lighting , the Tesla-Schumann resonances and brain waves can be supported by the observation that the primordial charge channel for lighting has the thickness of the order of 10-6 nm is of the order of the radius of atomic nucleus. The calculations of the brain waves frequencies are based on the existence of the strand of the medium –the strand of the 1019 protons with width of the order of 10-15 m and length of the 104km- the string of the consciousness. The vibration of this string produces the brain waves. The energies of the brain waves are the energies of the standing waves of the consciousness string. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | January 2017 | Volume 8 | Issue 1 | pp. 01-17 Kozlowski, M., & Marciak-Kozłowska, J., Quantum Model of Consciousness 17 References Schuman W O, Uber die strahlunglosen Eingenschwingumgen einer leitenden Kugel, die von einer Luftschicht und einer Ionospharenhulle umgeben ist.Z Naturforschung 7a , 149-154,1952 Chand N Israil M , Rai J Schuman resonance frequency variations observed in magnetotelluric data recorded from Garhwal Himalayan region India, Ann. Geophys., 23,3497-3507,2009 Kozlowski M, Marciak-Kozlowska J. Modified Schrodinger equation for particles with mass of the order of human neuron mass, J Neuroquantology, 8,1-8,2010 Fig.1 Energy 10-15 eV= Energy of the brain quantons ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

A Formalizable Proof of the No-Supervenience Theorem: A Diagonal Limitation on the Viability of Physicalist Theories of Consciousness. Cathy M Reason The no-supervenience theorem limits the capacity of physicalist theories to provide a comprehensive account of human consciousness. The proof of the theorem is difficult to formalize because it relies on both alethic and epistemic notions of possibility. This article outlines a formalizable proof using predicate modal logic in which the epistemic inferences are expressed in terms of an existing mathematical formalism, the inference device (Wolpert, 2008). The resulting proof shows definitely that any physicalist theory which describes a self-aware, intelligent system must be internally inconsistent. Introduction The no-supervenience theorem is a no-go theorem which establishes constraints on theories of consciousness by examining the general properties of sets of theories, without having to take into account the metaphysical qualities associated with individual members of those sets. The procedure for doing so was first outlined by Caplain (1995, 2000), and later developed into an informal proof, showing that no physical system capable of humanlike reasoning could perform the Cartesian cogito (Reason 2016, 2019; Reason and Shah 2021). However, it has not previously been possible to formalize this proof, because it depends critically on the difference between alethic and epistemic modality, and there does not yet exist any universally agreed formalization of modal logic which incorporates both alethic and epistemic interpretations. This is because modal logics are interpreted in terms of sets of possible worlds, and there is no generally satisfactory way of binding sets of alethically possible worlds to sets of epistemically possible worlds. In this article, we get around this problem by adapting an existing mathematical formalism, the inference device (Wolpert 2008). Wolpert showed that all physical systems capable of observation, prediction and memory have a common mathematical structure. Any system with such a structure can be classed as an inference device. For our purposes, the exact details of this structure need not be considered; it is enough to define an inference device as a general mapping, which we shall call the Wolpert mapping. The concept of an inference device allows epistemic modal inferences to be codified formally without requiring an explicitly epistemic interpretation of modal logic. This allows the required inferences to be expressed formally in predicate modal logic, and avoids the problem of mixed interpretations. It should be noted that the notion of a physical system we use is considerably simpler and more limited in scope than Wolpert's original formalism, but is based on the same basic concept, that inference can be represented in terms of mappings within physical systems. A Note on the Use of Modal Logic 1 The proof uses modal logic, and in particular relies on the following equivalence: |-p  ~~p Afficionados of modal logic will doubtless recognize that this equivalence -- which asserts that no proposition can be necessarily true in any language unless it is a theorem of that language -- is not generally true. However it is true in any axiomatization of modal logic where only the axioms of modal logic are allowed as axioms -- or what we shall henceforth call a restricted axiomatization. . For example, a model M comprising two possible worlds: w1: P and Q w2: P and ~Q does not support the inference: (Q  P)  (~Q  ~P) But this is only true because the model implicitly assumes ~~P as an axiom, and since this axiom is not a theorem of predicate modal logic, it will not be an axiom in any restricted axiomatization of predicate modal logic. One can express this by saying that if the axiom or axioms which define a model are not necessary, then any implication contingent on those axioms is not generally necessary either, or alternatively, that if, for some axiom P which defines a model: ~P  Q then: ~P  Q It therefore necessarily follows that the equivalence: |-p  ~~p can only be invalidated if additional axioms or postulates are added to the restricted axiomatization. In the following, proof, we shall assume that any system can rely on its ability to reason using the restricted axiomatization of predicate modal logic -- which is to say,. the restricted set of axioms and all theorems deducible from them. Any propositions outside of the restricted set must be inferred using the mechanism of the Wolpert inference device. Outline of the Proof We first assume some restricted axiomatization of first-order modal predicate logic.1 1 A fully formal proof would also require some axiomatization of set theory, since sets play a role in the 2 Next we define a set Z of what may be called "facts about the world", and denote by p(Z) any partition of this set which contains only facts which are true at some time t. The subset p(Z) can be regarded as the set of facts in Z which are true whenever some proposition p is true. We also define a physical system as some set of states, together with a set of dynamical rules linking those states. (Mathematically a physical system can be regarded as a category whose objects correspond to states and whose morphisms correspond to transitions between states.) We shall define M(t) to be the state of system M at time t, where t can be thought of as simply an arbitrary parameter. For convenience, the parameter t will subsequently be dropped from the notation. We shall assume that M is capable of reasoning using predicate modal logic. We next define an observer, which we represent as a simplified version of a Wolpert inference device. An observer is a physical system O which, when working correctly, evolves to a special state W(p) (or the Wolpert state for p) such that O evolves to the state W(p) only when p is true. Whenever O evolves to W(p) and p is true, we shall say that W(p) has the value TRUE. In future we shall drop the notation p(Z) and simply use p to denote the subset of Z which is true whenever the proposition p is true. We shall define a physical process to refer to any subset or subcategory of a physical system. We can define a Wolpert state as accurate and reliable for some proposition p using modal logic if: ~~(W(p)  p) This simply says that, if the device O is operating correctly, then O cannot evolve to the state W(p) unless p is true. Informally, we can say that W(p) is the state to which some device O must evolve if O has asked the question "Is p true?" W(p) is equivalent to the answer YES to this question, and hence W(p) represents O's knowledge of the facts denoted by p. We next need to define the notion of a real process, as opposed to a merely physical one. We define the set of real processes to be the set of all processes  such that, for two observers OA and OB, the Wolpert states WA(  ) and WB(  ) both have the value TRUE, and A  B. More generally, we can define a real property to be any subset x of Z such that WA(x) and WB(x) both have the value TRUE and, A  B. This more general definition we shall refer to as the realism postulate2. We shall also define the set of subjective processes to be the set of all processes  for which the realism postulate does not hold. This somewhat complicated bit of notation simply expresses rigorously the notion that any real process should be an objective process, which is to say, it should, in principle, be observable by multiple witnesses. (Alternative definitions of objectivity can be used without loss of generality.) We now define a physicalist theory as any theory which stipulates that every subjective process implies the reality of some real process, which is to say: proof. However, since set theory can itself be expressed in first-order predicate logic, we shall make no further mention of this and include the axioms of set theory within the restricted axiomatization. 2 There is no need to add this postulate, or the subsequent physicalism postulate, to the restricted axiomatization. They should instead be regarded as the antecedents of material conditionals. 3  We shall refer to this as the physicalism postulate. We shall describe as physicalist any theory which satisfies this axiom. Now let X be some real process. We shall say that X is a process of type P if it performs a mapping (the Wolpert mapping) such that: O  W(p) if and only if p is true. We shall say that X is a process of type R if it performs a mapping (the anti-Wolpert mapping) such that: O  W(p) if and only if p is untrue. Let S(X) be any set of real processes sufficient to establish some proposition p, subject to the condition that every X is a process of type P -- which is to say, not a process of type R. Now define the proposition "X is not a process of type R", or: X  R3 Now it is clear from the postulates of realism and physicalism, that if X is real and X = P , then P must also be real and so X = P must be a real property. Since X = P implies X  R, this means X  R is also a real property4. But no single observer can prove a priori if a property is observable by others since (OA )  (OB ) where A  B, is not provable in the restricted axiomatization. This can be expressed in modal logic as: ~((OA )  (OB )) Hence the inference: W(X  R )  (X  R ) is not generally valid. From this it follows that: W(p)  p is not generally valid either. According to the restricted axiomatization of predicate modal logic, this is equivalent to: 3 4 4 Note the condition X  R is automatically satisfied if X =  -- in other words, if X does not exist. One can assume for simplicity that X= P and X  R are equivalent, but it is not actually necessary. ~(W(p)  p)5 We shall refer to this fact as the principle of empiricism. In plain English, this principle says that no single observer can infer a priori, from the restricted axioms of predicate modal logic, whether any given real process is a process of type P or of type R. We can express this using modal logic as: (W(p) & ~p) Now, we shall stipulate that M can reason using first-order predicate modal logic. It follows from any restricted axiomatization of predicate modal logic that: WM((WM(p) & ~p)) = TRUE From which it follows that: WM(~(WM(p)  p) = TRUE And so WM(p) clearly contradicts the definition of a reliable Wolpert state. So we can conclude that, given the restricted axiomatizations of predicate modal logic with the postulates of physicalism and realism, no real physical system which operates as a Wolpert inference device can accurately infer p. To get around this, one would have to add additional axioms, such X  R and WM(X  R ) = TRUE, to the restricted axiomatization. But by the physicalism postulate, any Wolpert state such as WM(X  R ) = TRUE implies some real process XW to perform the necessary Wolpert mapping, and by the principle of empiricism, there is no a priori way that M can be sure that XW is a process of type P. Indeed, for any set of processes S(X), it will always be the case that: (X = R) for all X  S(X) unless (X  R ) for all X  S(X) is already known. In which case there must be some process Xdiagonal which maps M to the Wolpert state: WM(WM(X  R ) = TRUE for all X  S(X)) Now, if Xdiagonal is a member of S(X), then M can only be sure that Xdiagonal is accurate by assuming it axiomatically, since Xdiagonal is capable of generating the state: WM(WM( Xdiagonal  R ) = TRUE) regardless of whether Xdiagonal performs a Wolpert mapping or an anti-Wolpert mapping. In formal terms this means that: 5 This equivalence applies only if no further relevant axioms are assumed. For example, Kripke (1986) has proposed an additional axiom of the form W(q)  ~~q for certain values of q (the case of so-called a posteriori necessities). However this axiom is not a theorem of predicate modal logic, and so, by the principle of empiricism, is not necessarily true unless yet further axioms are assumed. 5 (WM(WM( Xdiagonal  R ) = TRUE)  TRUE) is provable in predicate modal logic, given the postulates of realism and physicalism. Or in plain English, it is provably possible that whatever M "knows" about the reliability of its own knowledge is, simply, wrong. One could only circumvent this by adding further axioms, such as unconditionally assuming that Xdiagonal must be reliable. But unconditionally assuming the reliability of Xdiagonal clearly violates the physicalism postulate. And if Xdiagonal is not a member of S(X), then this violates the definition of S(X). So we can say definitively that no system which satisfies the definition of physicalism, and is capable of reasoning using predicate modal logic, can establish any empirical proposition p. And since we can define some proposition q thus: q: "The proposition p can be established as true with probability of at least k" where k is a real number 0  k  1, we can also prove in predicate modal logic that M cannot establish any empirical proposition p with any quantifiable degree of confidence, without making additional axiomatic assumptions which are provably incompatible with physicalism. Some General Remarks on the Theorem The first point to note, is that the diagonal contradiction arises from the stipulation that real processes are objective. Although the expression W(p) = TRUE also induces a potentially infinite number of Wolpert states, this does not imply a contradiction, since the Wolpert state is a theoretical construct and any number of Wolpert states could in principle be generated by the same physical process. But because the physical processes are required to be objective, the principle of empiricism induces a non-terminating sequence of physical processes, and this is what generates the contradiction. Secondly, we note that should there exist some subset (Z), such that WM() = TRUE can accurately be determined by M, then M is performing some function which is inconsistent with any physicalist theory. Reason and Shah (2021) referred to such a function as an omega function. One example of such a function which can be performed by conscious human beings is the Cartesian cogito. There are numerous different interpretations of the cogito, but for our purposes, we can describe a system as omega-capable if it can perform just one of them. For simplicity, we shall say that a conscious human being is omega-capable if they can determine accurately that they are not in a dreamless sleep at some time t.6 In general, however, we can say that no physicalist theory can describe a system which is both omega-capable and capable of reasoning using predicate modal logic, without being inconsistent. A few minor points should be cleared up here. Since the condition X  R will be 6 The precise Cartesian cogito requires a little more work, since the definition of a type R process for such an omega function is actually self-contradictory -- it clearly makes no sense to define a process which inaccurately tells its owner that it exists. For the cogito one needs to think not in terms of the accuracy of processes, but in terms of the existence of processes. For an illustration of how this can be done, see the Cartesian lemma from Reason (2019). 6 satisfied even if X does not exist, it is not necessary for M to "believe" the physicalism postulate; in other words, it is not necessary to assume the postulate: ~~(WM(  ) = TRUE) This is an important point, because one of the most common reasons for misunderstanding the proof turns on an implicit assumption of exactly this postulate.7 A second point is that we do not have to assume that every real process X is a either process of type P or of type R. We only need to assume: (X = R)  (X  P) not (X = R)  (X  P) One might be tempted to assume that even the first condition might be violated according to processes operating according to "quantum logic", according to which X might be a process of type P and a process of type R simultaneously. But this only works if one is prepared to allow W(p) to be both TRUE and UNTRUE simultaneously, and such an interpretation of an observable physical state has no meaning in any logic, quantum or otherwise. A final point, which is subtle but extremely important, should also be made; the theorem applies strictly not to systems, but to theoretical models of systems. It does not really mean anything to say that no physical system can be omega-capable. All one can say is that no physicalist model of a system can be omega-capable. This is important, because many philosophers of mind are deeply unhappy at the idea that such a limitation on the power of physical systems can be proved theoretically. Indeed, they are right to be unhappy about this, but that is not actually what we have demonstrated. What we have shown is that no physicalist theory can describe any system which is both omega-capable and capable of reasoning using predicate modal logic without being inconsistent. This subtle but significant difference should never be forgotten or overlooked. Discussion It is evident from private discussions I have had with various philosophers and other consciousness researchers, that many of them are deeply reluctant to accept this result. There appear to be three main reasons for this. Firstly, the result contradicts a thesis, that there exist viable physicalist theories of consciousness, which decades of philosophical research have been dedicated to defending. Secondly, the no-supervenience theorem is a definitive result in a field in which, probably, not all that many people expect there to be definitive results of any sort. And thirdly, because the result is a theorem about a class of theories and not a theory in itself, it relies on a method of proof which many consciousness researchers are simply not familiar with. Hence the necessity for the present formalizable proof. It should also 7 7 This is my experience from a variety of personal communications. be noted that a formalizable proof is not the same thing as a formal proof. A formalizable proof simply presents the inferential steps in sufficient detail that the formal proof of each step should be a mere technical detail; but it is a matter of judgment exactly when this is achieved. A no-go theorem can be thought of as a proof in some language L, that no theory T expressed in L, can have a certain set of properties. In this case, L is predicate modal logic, and T is any member of the class of all physicalist theories (or, more generally the class of all supervenient theories). The proof of such a theorem must be expressed much more rigorously and precisely than is usually the case with philosophical arguments. The proof used here is of a type known in mathematics as a diagonal method, for which no satisfactory analog exists in analytic philosophy of mind. We have stipulated that M must be capable of using predicate modal logic. Although it is not really necessary, it makes the proof clearer and easier to follow if we also allow M to assume that it can rely on its ability to use predicate modal logic. This simply means we can ignore any questions which arise as to the reliability of Wolpert states representing facts which are both a priori and necessary. This may seem somewhat contrived and artificial, but the consequence of not doing this is that every proposition then becomes undecidable for M, and hence by default M cannot be omega-capable. So stipulating that M rely on its use of predicate modal logic turns out to be the conservative choice. References Caplain, G. (1995). Is consciousness a computational property? Informatica, 19, pp 615-619. Caplain, G. (2000). Is consciousness not a computational property? - Reply to Bojadziev. Informatica, 24, pp 79-81. Kripke, S. (1986). Naming and Necessity. Oxford: Blackwell. Reason, C. M. (2019). A No-Go Theorem for the Mind-Body Problem: An Informal Proof that No Purely Physical System Can Exhibit all the Properties of Human Consciousness. Journal of Mind and Behavior. 40 (2), pp 95-120. Reason, C. M. (2016). Consciousness is Not a Physically Provable Property. Journal of Mind and Behavior, 37 (1), pp 31-46. Reason, C. M. and Shah, K. (2021). Conscious Macrostates Do Not Supervene on Physical Microstates. Journal of Consciousness Studies. 28 (5-6), pp 102-120. Wolpert, D., H. (2008). Physical Limits of Inference. Physica D, Nonlinear Phenomena. 237 (9), pp 1257-1281. 8

337 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 337-342 Pal, H. S., Universal Consciousness & the Void Essay Universal Consciousness & the Void Himangsu S. Pal* ABSTRACT In this essay, I explore the issues of existence of Universal Consciousness (God), the void & myth about creation from nothing. I argue that Universal Consciousness has revealed Itself to man. That is why we find in created light all the most essential properties of Universal Consciousness: spacelessness, timelessness, changelessness and deathlessness. Keywords: Universal Consciousness, void, myth, creation, somthing from nothing, God. On the Existence of Universal Consciousness Some scientists want to prove that Universal Consciousness (God) does not exist. Since they want to prove it, therefore they cannot claim that it is already a proven fact. So the statement “Universal Consciousness (God) does not exist” can be given the status of a theory only and nothing more than that. Therefore, its fate will be determined like any other theory of the scientific world. Like any other scientific theory it will have to prove its validity afresh at each and every new instance. So, not by assuming that the void is a real void, and thus not by assuming that there is no Universal Consciousness, but by some other means, scientists will have to show that there is no hand of Universal Consciousness behind the origin/birth/creation of this Universe, and therefore their No-Universal-Consciousness theory is again validated here. So the scientific community all over the world should realize that the origin of our universe from a quantum vacuum energy fluctuation is a myth only, not a scientific fact. In his article “The other side of time” scientist Victor J. Stenger (2000) has written: “Quantum electrodynamics is a fifty-year-old theory of the interactions of electrons and photons that has made successful predictions to accuracies as great as twelve significant figures. Fundamental to that theory is the spontaneous appearance of electron-positron (anti-electron) pairs for brief periods of time, literally out of ‘nothing’." From here he has concluded that our universe may also come literally out of nothing due to quantum energy fluctuation in the void, and therefore we need not have to imagine that Universal Consciousness (God) has done this job. But is it true that electron-positron (anti-electron) pairs are appearing spontaneously literally out of "nothing"? Are scientists absolutely certain that the so-called void is a true void indeed? Because here there is a counter-claim also: Universal Consciousness is there, and that Universal Consciousness is everywhere. So actually nothing is coming out of "nothing", only something is coming out of something. Here we want to examine whether scientists’ claim that the so-called void is a true void can be sustained by reason or not. * Correspondence: Himangsu S. Pal, Independent Researcher, India. E-Mail: sekharpal@rediffmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 338 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 337-342 Pal, H. S., Universal Consciousness & the Void There can be basically two types of universes: (1) universe created by Universal Consciousness, supposing that there is a Universal Consciousness; (2) universe not created by Universal Consciousness, supposing that there is no Universal Consciousness. Again universe created by Universal Consciousness can also be of three types: (1a) Universe in which Universal Consciousness need not have to intervene at all after its creation. This is the best type of universe that can be created by Universal Consciousness. (1b) Universe in which Universal Consciousness has actually intervened from time to time, but his intervention is a bare minimum. (1c) Universe that cannot function at all without Universal Consciousness’s very frequent intervention. This is the worst type of universe that can be created by Universal Consciousness. Therefore, we see that there can be four distinct types of universes, and our universe may be any one of the above four types: (1a), (1b), (1c) and (2). In case of (1a), scientists will be able to give natural explanation for each and every physical event that has happened in the universe after its origin, because after its creation there is no intervention by Universal Consciousness at any moment of its functioning. Only giving natural explanation for its coming into existence will be problematic. In case of (1b) also, most of the events will be easily explained away, without imagining that there is any hand of Universal Consciousness behind these events. But for those events where Universal Consciousness had actually intervened, scientists will never be able to give any natural explanation. Also explaining origin of the universe will be equally problematic. But in case of (1c), most of the events will remain unexplained, as in this case Universal Consciousness had to intervene very frequently. This type of universe will be just like the one as envisaged by Newton: "Gravity explains the motions of the planets, but it cannot explain who set the planets in motion. God governs all things and knows all that is or can be done." So we can with confidence say that our universe is not of this type, otherwise scientists could not have found natural explanation for most of the physical events. In case of type (2) universe, here also there will be natural explanation for each and every physical event, and there will be natural explanation for the origin of the universe also. So from the mere fact that scientists have so far been able to give natural explanation for each and every physical event, it cannot be concluded that our universe is a type (2) universe, because this can be a type (1a) universe as well. The only difference between type (1a) and type (2) universe is this: whereas in case of (1a) no natural explanation will ever be possible for the origin of the universe, it will not be so in case of (2). Therefore until and unless scientists can give a natural explanation for the origin of the universe, they cannot claim that it is a type (2) universe. And so, until and unless scientists can give this explanation, they can neither claim that the so-called void is a true void. So scientists cannot proceed to give a natural explanation for the origin of the universe with an a priori assumption that the void is a real void, because their failure or success in giving this explanation will only determine as to whether this is a real void or not. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 339 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 337-342 Pal, H. S., Universal Consciousness & the Void On the Void If at the beginning there was something at all, and if that something was the whole thing (The Whole, TW), then it can be shown that by logical necessity that something will have to be spaceless, timeless, changeless and deathless. This is by virtue of that something being The Whole. Something is The Whole means there cannot be anything at all outside of that something; neither space, nor time, nor matter, nor anything else. It is the alpha and omega of existence. But, if it is The Whole, then it must have to be spaceless, timeless, changeless and deathless. Otherwise it will be merely a part of a bigger Whole. Now let us denote this something by a big X. Now, can this X be in any space? No, it cannot be. If it is, then where is that space itself located? It must have to be in another world outside of X. But by definition there cannot be anything outside of X. Therefore X cannot be in any space. Again, can this X have any space? No, it cannot have. If we say that it can have, then we will again be in a logical contradiction. Because if X can have any space, then that space must have to be outside of it. Therefore when we consider X as TW, then we will have to say that neither can it be in any space, nor can it have any space. In every respect it will be spaceless. For something to have space it must already have to be in some space. Even a prisoner has some space, although it is confined within the four walls of his prison cell. But TW, if it is really The Whole, cannot have any space. If it can have, then it no longer remains The Whole. It will be self-contradictory for The Whole to have any space. Similarly it can be shown that this X can neither be in time, nor have any time. For The Whole there cannot be any ‘before’, any ‘after’. For it there can only be an eternal ‘present’. It will be in a timeless state. If TW is in time, then it is already placed in a world where there is a past, a present and a future, and therefore it is no longer The Whole. Now, if X as The Whole is spaceless and timeless, then that X as The Whole will be changeless also. There might always be some changes going on inside X, but when the question comes as to whether X itself is changing as The Whole, then we are in a dilemma. How will we measure that change? In which time-scale shall we have to put that X in order for us to be able to measure that change? That time-scale must necessarily have to be outside of X. But there cannot be any such time-scale. So it is better not to say anything about its change as The Whole. For the same reason X as The Whole can never cease to be. It cannot die, because death is also a change. Therefore we see that if X is the first thing and The Whole, then X will have the properties of spacelessness, timelessness, changelessness and deathlessness by virtue of its being The Whole. It is a logical necessity. Now, this X may be anything; it may be light, it may be sound, or it may be any other thing. Whatever it may be, it will have the above four properties of X. Now, if we find that there is nothing in this universe that possesses the above four properties of X, then we can safely conclude that at the beginning there was nothing at all, and that therefore scientists are absolutely correct in asserting that the entire universe has simply originated out of nothing. But if we find that there is at least one entity in the universe that possesses these properties, then we will be forced to conclude that that entity was the primordial entity, and that therefore scientists are wrong when they say that at the beginning there was nothing. This is only because an entity can have the above four properties by virtue of its being the primordial entity and by virtue of this primordial entity being The Whole, and not for any other reason. Scientists have ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 340 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 337-342 Pal, H. S., Universal Consciousness & the Void shown that in this universe light, and light only, is having the above four properties. They have shown that for light time as well as distance become unreal. For light even infinite distance becomes zero, and therefore volume of an infinite space full of light only also becomes zero. As zero volume means no space, so this indicates spacelessness. For light time totally stops, so light is in a state of timelessness. It can also be shown that a timeless world is a deathless and changeless world. So the only conclusion that can be drawn from this is that at the beginning there was light, and that therefore scientists are wrong in asserting that at the beginning there was nothing. Another very strong reason can be given in support of our belief that at the beginning there was light. The Whole will have another very crucial and important property: immobility. The Whole as The Whole cannot move at all, because it has nowhere to go. Movement means going from one place to another place, movement means changing of position with respect to something else. But if The Whole is really The Whole, then there cannot be anything else other than The Whole. Therefore if The Whole moves at all, then with respect to which other thing is it changing its position? And therefore it cannot have any movement, it is immobile. Now, if light is The Whole, then light will also have this property of immobility. Now let us suppose that The Whole occupies an infinite space, and that light is The Whole. As light is The Whole, and as space is also infinite here, then within this infinite space light can have the property of immobility if, and only if, for light even the infinite distance is reduced to zero. Scientists have shown that this is just the case. From special theory of relativity we come to know that for light even infinite distance becomes zero, and that therefore it cannot have any movement, because it has nowhere to go. It simply becomes immobile. This gives us another reason to believe that at the beginning there was light, and that therefore scientists are wrong in asserting that at the beginning there was nothing. I know very well that an objection will be raised here, and it will be a very severe objection. I also know what will be the content of that objection: can The Whole beget another TW? I have said that at the beginning there was light, and that light was The Whole. Again I am saying that the created light is also The Whole, that is why it has all the properties of The Whole. So the whole matter comes to this: The Whole has given birth to another TW, which is logically impossible. If the primordial entity is The Whole, then there cannot be a second TW, but within The Whole there can be many other created things, none of which will be The Whole. So the created light can in no way be The Whole, it is logically impossible. But is it logically impossible for the created light to have all the properties of The Whole? So what I intend to say here is this: created light is not the original light, but created light has been given all the properties of the original light, so that through the created light we can have a glimpse of the original light. If the created light was not having all the properties of the original light, then who would have believed in these days that in this universe it is quite possible to be spaceless, timeless, changeless and deathless? If nobody believes in Scriptures, and if no one has any faith in personal revelation or mystical experience, and if no one even tries to know Him through meditation, then how can the presence of Universal Consciousness be made known to man, if not through a created thing only? So, not through the Vedas, nor through the Bible, nor through the Koran, nor through any other religious books, but through light and light only, Universal Consciousness has revealed himself to man. That is why we find in created light all the most essential properties of Universal Consciousness: spacelessness, timelessness, changelessness and deathlessness. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 341 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 337-342 Pal, H. S., Universal Consciousness & the Void On the Myth of the Universe from Nothing due to Vacuum Fluctuation This is about some scientists’ claim that our Universe has originated from nothing due to quantum energy fluctuation in a vacuum. Here I want to show again that this claim cannot be sustained by reason. We all know that the theorems in Euclidean geometry generally start with some basic assumptions that are accepted as true without any proof. These basic assumptions are called axioms. Similarly scientific theories also start with some basic assumptions. These are called postulates. So far these postulates of scientific theories were all Universal Consciousnessindependent. I am going to explain what I mean by the term “Universal Consciousnessindependent”. Let us suppose that P is a postulate. Now it may be the case that there is a Universal Consciousness. Or it may be the case that there is no Universal Consciousness. Now let us suppose it is the case that there is a Universal Consciousness, and we find that P is not affected. Again let us further suppose that it is the case there is no Universal Consciousness, and again we find that in this case also P is not affected. Then we can say P is Universal Consciousnessindependent. But in the case under consideration the basic assumption with which scientists start is not at all Universal Consciousness-independent. Rather we can say that it is very much Universal Consciousness-dependent. Their basic assumption here is this: the void is a real void, and it is nothing but a void. Now if it is the case that there is a Universal Consciousness, then this assumption is very much affected, because the void is no longer a real void. If, and only if, it is the case that there is no Universal Consciousness, then only it is a real void. Therefore when scientists are saying that the void is a real void, then they are also saying it indirectly that it is the case there is no Universal Consciousness, or, that it is a fact there is no Universal Consciousness. But my question here is this: are these scientists now in a position to say so? Have their knowledge of the empirical world and its laws and its workings up till now made them competent enough to declare at this stage that there is no Universal Consciousness? This is because here two points will have to be considered: 1) They have not yet been able to give a natural explanation for the origin of the universe; and 2) Similarly they have not yet been able to give a natural explanation for the fact that our universe has become habitable for life, whereas it could have been barren and lifeless as well. Now it may so happen that scientists completely fail to give any natural explanation for both 1) and 2). In that case will it not be too early for them to suppose that the void is a real void? This is because if they are unsuccessful, then they do not know whether there is a Universal Consciousness or not, and therefore neither do they know whether the void is a real void or not. But if they are successful, then they definitely know that there is no Universal Consciousness. Then only they can say that the void is a real void. So we can say that 1) and 2) are two hurdles that the scientists must have to cross before they can arrive at a place from where they can boldly declare that Universal Consciousness does not exist. This is the place that may be called scientists’ heaven. Because once they can reach there, then they will have no hesitation to deny the existence of Universal Consciousness. Because now they have explained the alpha and omega of this universe, starting from its origin up to the coming of man on earth and further beyond, and ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 342 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 337-342 Pal, H. S., Universal Consciousness & the Void nowhere have they found any hand of Universal Consciousness influencing the course of events in any way. But, to arrive at that place can they take any undue advantage? Or, can they try to reach there by any unfair means? Can they already assume that there is no Universal Consciousness, and based on that assumption, can they try to cross any one, or both, of these two hurdles? But in case of 1) they have just done that. That is why I want to say that the origin of the universe due to vacuum energy fluctuation is a pure case of circular reasoning. Reference Victor J. Stenger (2000), The other side of time. http://www.infidels.org/library/modern/vic_stenger/otherside.html ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

arXiv:2210.12072v1 [q-bio.NC] 10 Oct 2022 ON THE ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS (I) KAZEM HAGHNEJAD AZAR Abstract. We investigate on the analysing of systems including machines and living organisms. We investigate to understand that how living organisms or machines react to their internal and external events and how do we explain the performance of a function of a system. We need to explain how a system central processes can bring information together and use in the facilitation of various behaviours. In this paper, the processing of information within the system and the output quality of any system information will be investigated. We will identify and investigate on the components of a system which have important role for the system consciousness experiences. As results, we will analysis some concepts such as wisdom and intelligence with mathematical models. Here we will discuss the consciousness of a system and we will study the comparisons between the consciousness of different systems. The ability of a system to analyze itself and other systems will be studied and evaluated. By mathematical methods, we also will show that there is no comprehensive definition of living things as systems that distinguishes them from non-living things. The relationships between the conscious experience and the physical domain of a system, and also the relationships between a system and its environment, and correctness of a proposition within the system have been studied and investigated. By mathematics methods, we prove that we are not able to determine when a living being reaches the stage of conscious experience ability from birth to death. We explain how a system could perform the function of producing reports on internal states, how a system could be appropriately affected by its internal states and use information about them in directing later processes, how a system’s central processes can bring information together and use them in the facilitation of various behaviors and why physical processes give rise to consciousness. 1 2 Introduction Mathematical method for examining the distinction between living and non-living organisms 2 4 Key words and phrases. Analysing of systems, Consciousness experience, Phenomenal consciousness, Phenomenal concept of mind, Philosophy of mind, Intentionality and intention. 1 2 K. HAGHNEJAD AZAR 3 4 5 6 7 The processing information in the systems The domain and range of a system The primary consciousness of a system Sensors theory and structures of a system experience On the Mathematical methods for studying of the consciousness experience 8 The relationship between the system and its environment 9 Corollary 10 References 8 19 22 26 26 44 47 49 1. Introduction In this manuscript, we call a machine or a living organism as a system. Basically, in general, we mean a system as device that receives input information and after processing, it has output information. Of course, the output information may be the result of processing information that already exists within the system. Given that living organisms, machines, or machines with artificial intelligence follow this rule, which are examples of the systems. Here, we put organisms that have some characteristics of animals or plants in a similar category and call them systems. In this article, we call an animal or a group of animals a complete system. Unfortunately, there is no precise definition of living organisms, so a complete separation of living and non-living organisms is not possible. Thus, our mean for a system is not always mean a living being or an intelligent being. Many philosophers like Cleland, C. E. (2012, 2019), Vera M. K. (2015), Knuuttila, T. and Loettgers, A. (2017) have been studied on this subject, but in general it is not possible to separate living and non-living beings. The logical reason for this is that we put some creatures in a category as living creatures, and we call the rest non-living, are a misconception, and such a distinction is meaningless. Because we separate from the body of all beings a group with certain characteristics and we want to say that the rest do not have these characteristics. Our mistake here is that we do not have a precise definition of this trait that distinguishes beings, and most importantly, we do not have complete aristocracy over other creatures that lack this trait. In the second chapter, we will discuss this issue in more detail with mathematical methods. Given the above, we base our initial knowledge of living things on them as an example of a system. So in the discussions that will have in this article, we mean the system of living beings or so-called intelligent machines. ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 3 In this article, we will try to answer questions about system selfawareness, how to develop system experiences within ourselves and the ability of a system to access its own internal states. In order to answer some of philosophical questions such as the origin of the world and its functioning, we need to have investigate and analysis the systems. We will try to analysis more precisely and logically the concepts such as intellect, intelligence, illusion, etc. that we are involved with on a daily basis. In the first stage, every system with its sensors creates a connection between itself and nature. The system receives some information through its sensor and processes this information according to its potential. The processing that takes place inside the machine or living organism system consists of different components and leads to changes in the living organism potential. Here system potential refers to the unique state of a machine or living thing that is its inside, and this internal state leads to a specific reaction that can usually be categorized but unique to each system. For example, humans in the face of a natural phenomenon are usually in one category and plants in another. However, each human or plant also deals uniquely with an external phenomenon or event. In any case, we call the internal conditions, physiological conditions or capability of a system its potential. Information processing of a system may be external or internal information or both. To better understand the information processing performance of a system, we consider a simple process where a set of information enters the system and after processing, the system will have an output. Of course, a system without receiving information from the outside can have an output from its internal information processing at any time. Thus, in the general, the output of any systems depend on the both external and internal information and their effective to each others. The stages of these processes lead to our experience of consciousness, which I will explore symbolically in Chapter six. After receiving information from the environment and processing it, the system shows a reaction that we can consider as the output of this information. This output depends exactly on the input information, how the sensors receive it and how this information is processed. Here these two factors play an important role in the output of information that can easily be represented by a mathematical equation. In the third chapter, we introduce and examine the internal components of a system which process the internal and external information of the systems. At each stage of receiving information by a system, the potential of the system may change. In other words, at different times when 4 K. HAGHNEJAD AZAR the quantity of system information changes, the quality of information processing may also change. These changes within the system change the potential of the system and cause us to have another output for the same message. An important issue when receiving information is how a system receives this information through its sensors and how it translates, given its potential. By translation we mean how a system sees this information according to its potential. For example, humans react to sound and light or smell in almost one but unique category, which is different from the reaction of plants or animals. Here we interpret this type of reaction that occurs within the system as the translation of information. This initial translation of information that occurs inside the system (after it enters the system by sensors) is called by some philosophers as animals consciousness. Nagel (1974) has been studied the consciousness of organism. As his description, conscious is subjective aspect experience. When we see, for example, we experience visual sensations: the felt quality of redness, the experience of dark and light, the quality of depth in a visual field. Other experiences go along with perception in different modalities: the sound of a clarinet, the smell of mothballs. Then there are bodily sensations from pains to orgasms; mental images that are conjured up internally; the felt quality of emotion; and the experience of a stream of conscious thought. The processing of information according to initial translation is done by the system and the basis of processing depends on the type and manner of our initial translation. In the fourth chapter, we will try to examine primary consciousness from different way and we will show that primary consciousness has different functions in different systems. Here, if there is no ambiguity, according to the philosophers, we call this initial translation ”primary consciousness”. Primary consciousness has been studied by many authors, but there are some problems for its standard definitions. The mathematical concepts used in this article are very simple and at the level of basic mathematical knowledge. 2. Mathematical method for examining the distinction between living and non-living organisms One of the long-standing questions in origins-of-life research centers on how the proteinaceous side chains and the protein backbone were selected during the earliest phases of evolution. Moran Frenkel-Pinter and others authors (2019) studied oligomerization reactions of a group ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 5 of positively charged amino acids, both proteinaceous and nonproteinaceous. Amino acids spontaneously oligomerized without the use of enzymes or activating agents, under mild, hydroxy acid-catalyzed, drydown conditions. We observed that the proteinaceous amino acids oligomerized more extensively and with greater preference for reactivity through their α-amino compared with nonproteinaceous amino acids, forming predominantly linear, protein-like backbone topologies. These findings provide a purely chemical basis for selection of the positively charged amino acids found in today’s proteins. The earliest life forms we know of were microscopic organisms (microbes) that left signals of their presence in rocks about 3.7 billion years old. The signals consisted of a type of carbon molecule that is produced by living things. Microbes are just single cells with no organelles and no nuclei to package theirDeoxyribonucleic Acid (DNA). Something revolutionary happened as microbes began living inside other microbes, functioning as organelles for them. Mitochondria, the organelles that process food into energy, evolved from these mutually beneficial relationships. Also, for the first time, DNA became packaged in nuclei. The new complex cells (“eukaryotic cells”) boasted specialized parts playing specialized roles that supported the whole cell. Cells also began living together, probably because certain benefits could be obtained. Groups of cells might be able to feed more efficiently or gain protection from simply being bigger. Living collectively, cells began to support the needs of the group by each cell doing a specific job. Some cells were tasked with making junctions to hold the group together, while other cells made digestive enzymes that could break down food. These clusters of specialized, cooperating cells eventually became the first animals, which DNA evidence suggests evolved around 800 million years ago. Sponges were among the earliest animals. While chemical compounds from sponges are preserved in rocks as old as 700 million years, molecular evidence points to sponges developing even earlier, see David H. and Hall K. (2022). In general, when we talk about living things, we consider things that are similar to animals or plants. In this regard, we should identify organisms that have characteristics close to plants or animals. So we have to identify the things that have common characteristics with plants and animals, which are acceptable from our point of view as living organisms. In this chapter, we will investigate whether we can identify a complete sample of all living organisms that have common characteristics that satisfy our demand. Jianhui. L (2019) in his paper refer to the different definitions of living things and their separation from non-living things that have been 6 K. HAGHNEJAD AZAR studied by a number of philosophers and scientists such as Cleland, C. E. (2012, 2019). Finally, after various studies, it has been concluded that there is no clear-cut line between life and non-life. One of his reasons is that some organisms, such as viruses, are between living and nonliving in many ways. As notice to Jianhui paper, the definition of life thus may conflict with, or even contradict, common-sense. Our common-sense concept of life is generally related to the general characteristics of animals and plants, including growth, reproduction, the ability to self-sustain, and responding to external stimuli. However, if we want a definition for organisms, we need to consider the characteristics of all types of life, including microorganisms, such as bacteria and even viruses, viroids, and prions. The characteristics of these creatures are very different from those of more commonly conceived organisms. Physiology, for example, often defines organisms systems that perform functions, such as digestion, metabolism, excretion, respiration, movement, growth, development, and response to external stimuli as living systems. Biochemistry and molecular biology often regard living organisms as systems that can transmit genetic information encoded in DNA and Ribonucleic Acid (RNA)., which can control the synthesis of proteins, which determine the main properties of organisms. Now suppose that we divide the creatures of the universe into two distinct groups living and non-living creatures which are not similar to each other at a point in time compared to the characteristics we defined for living organisms and call them A and B, respectively. The basis for this distinction into two distinct groups is to define properties for members of A. Now if our assumption is that we have correctly identified and defined these characters, for this separation we need to make sure that all members of B do not have these characters, and for this it is necessary that we recognize all members of B that is not possible. On the other hand, elements A can easily leave group A and enter group B over time, and vice versa. All of this leads to the fact that we can never give a precise and comprehensive definition of living things. But despite these problems, we do not stop here, and we can take living things as an example of systems that includes humans, animals, plants, bacteria, and viruses. Now, if we go so far back that there was no so-called living thing in world, or more precisely, these special properties of objects did not belong to group A, or in other words A = ∅, then the production of members of set A at any given moment will lead to our revision to define the properties of elements A. A paradox arises here as to whether it is the members of A that lead us to define specific properties for the set ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 7 of elements A, or whether it is the properties of a number of objects in the universe that make up A. Now if we want to study the problem in mathematical language, suppose we have a finite number of properties for living organisms that we denote by q1 (x), q2 (x), q3 (x), ..., qn (x), where some of the properties q1 , q2 , q3 , ..., qn holds for a living thing x. On the other hands, if some of the properties q1 , q2 , q3 , ..., qn holds for x, then x is living creature. Put A = {x ∈ U : qi (x) holds ∃i(1 ≤ i ≤ n)}. As we said that A is including of living creature. The main problem here is that, it is the properties of qi where (1 ≤ i ≤ n) that determine members A, or, conversely, the presence of members A that determine property qi for some (1 ≤ i ≤ n). There is an another problem in the above definition that is a number of organisms which identified as nonliving may be members of set A. For example, artificial intelligence machines may belong to A or perhaps other non-living things. This makes us more cautious in defining set A. Now in the following, we want to define the set A to be more precisely. In order to define living organisms, we need their complete samples of living organisms. In this regard, we only have a number of samples with similar characteristics which including humans, animals, plants or a number of other organisms. Let’s suppose we put the samples of living organisms into categories and call them X1 , X2 , ..., Xk where we can assume that X1 be a group of animals, X2 be a group of insects, X3 be a group of plants and others. The categories X1 , X2 , ..., Xk have some similar characterization that we explain as follows. Now, if we take time too far back or too far forward, A will change in each case and our samples of living things will be different at various times. We have to using from notion of A(t) which is refer to definition of living thing at the time t or in a neighbourhood of t. We assume that the set U is the creatures on Earth and B(t) = U \ A(t). Now there is an important question that A(t) ∩ B(t) = ∅? And the answer to this last question leads us to the concept of how we defined characteristics for living things as q1 , q2 , q3 , ..., qn . Is there a standard logic for determining these characteristics for living things? Consider, for example, the properties of a category of materials such as gases. Some gases are liquid or solid at certain temperature conditions that other gases may not be. On the other hand, we know that all materials were gaseous in Universal in many before. Can we really define a group of gaseous materials that have nothing in common with liquid or solid categories? 8 K. HAGHNEJAD AZAR In the definition of living beings, we are referring to the characteristics of creatures that we called them q1 , q2 , q3 , ..., qm for X = ∪ki=1 Xi , we try to find these or similar characteristics in other organisms as well, that is, we added qm+1 , qm+2 , qm+3 , ..., qn to the above characters. Thus we have a finite sequence {q1 , q2 , q3 , ..., qn } of characterization of organisms and we assume that this sequence is complete. Let B ⊆ {q1 , q2 , q3 , ..., qn } be non-empty such that all living things satisfies to all properties of the elements of the set B. Assume that B = {qk1 , qk2 , qk3 , ..., qkt } where 1 ≤ t ≤ n. Our main that x satisfies in the properties B is equivalent to, x satisfies in the property qk1 ∧ qk2 ∧ qk3 , ..., ∧qkt where 1 ≤ t ≤ n, equivalently qk1 (x), qk2 (x), qk3 (x),..., and qkt (x) hold for all 1 ≤ t ≤ n. Here, our goal in defining set B is to try find a standard way that does not cause the above problem for set A. In other words, non-living organisms do not belong to set A. Suppose U is the collection of elements of the whole universe, we define the set A as follows: A = {x ∈ U : x satisfies in the properties B}. Now let b(k1 ,k2 ,...kt) = qk1 ∧ qk2 ∧ qk3 , ..., ∧qkt . So b(k1 ,k2 ,...kt) (x) holds means that x is a living thing or equivalently x ∈ A. It is clear that we can display the set A as below A = {x ∈ U : b(k1 ,k2 ,...kt) (x) holds }. The basis of our assumption is the existence of a definition for living organisms, having a common point is necessary for living organisms, because it is not possible to separate them from non-living things. Thus for solving this problem, it must B 6= ∅. In the above relations, B is dependent on A and vice versa. On the other hands, the set X is including of all living organism if and only if B 6= ∅. So X and extensive of B dependent on each others. In other words, the characteristics that we mentioned above for living organisms are exactly dependent on the samples of living organisms, but these samples, especially the complete samples of living organisms are selected based on their characteristics. As a result, the characteristics of living organisms and the selection of a complete sample cannot be independent of each other. Unfortunately, B = ∅. The wooden chair we are sitting on, a strand of hair, a bone or an egg have certain genetic characteristics, but we call them non-living things. An egg (zygote) is not a living thing, but when a bird sits on it for the period of time, it becomes a living thing. Let’s assume that before the bird sits on the egg, the egg has a chemical and biological characteristic, which we call these characteristics with a, ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 9 and after the egg turns into a chick, we call these characteristics b. Now we define a function f from [a, b] onto [0, 1] where f (a) = 0, f (b) = 1 and f (x) is a number which shows the distance between simple eggs and a stage of embryo formation. To be more precise, the moment which the bird sits on the egg for the first time we show by ta and we also represent the moment when the chick hatches with tb , then the position a occurs at time ta , the position x occurs at time tx and the −ta | position b occurs at time tb . We define f (x) = d(a, x) = |t|txb −t where d a| is a distance from a to x for all x ∈ [a, b]. The function f is continuous, and so we cannot determine when the number f (x) must be in order for x to be living in our definition. If we define the set ω = {f (x) : x is a living organism}. Then 1 ∈ ω. So ω is non-empty and bounded below. Let inf ω = α. Then there is x0 ∈ [a, b] such that f (x0 ) = α. It follows that for all x, y ∈ [a, b] with f (x) < α < f (y), the position of x indicates that the egg is not alive (or b(k1 ,k2 ,...kt) (x) not holds) and the position of y indicates that it is alive (or b(k1 ,k2 ,...kt) (y) holds). We can take f (x) and f (y) (or tx and ty ) so close together that the counteractions of x and y do not differ (regarding as the common characterizations mentioned in B), so that B = ∅. This conclusion is true for almost all living things in our category and this argument also applies to proteins that become unicellular as a result of evolution. On the other hands, there is an another fundamental contradiction in the definition of live organisms, that is, if we want to know all samples of living organisms, it is necessary to know their characteristics that contribute to being alive, but for knowing the characteristics of all living organisms, it is necessary to know all the samples. So paying attention to the arguments presented, we generally conclude that the definition of living organism is not possible. The fact is that by looking at several specific states in a number of beings, we can not reach a general consensus. And most importantly, the samples whose properties are evaluated are not complete and are different at various times and depend on the chemical composition of the environment. We can easily say that there is not and will not be a precise and complete definition of the creatures which called living beings. 3. The processing information in the systems As we stated in the introduction of this article, we call a case or a group of animals or insects a complete system. In order to study 10 K. HAGHNEJAD AZAR complete system accurately, we need to have more detailed information on simpler systems, such as artificial intelligences or plants. In a simple way, how information is received by a system and processed will be investigated. We will introduces a system function which will works for all systems and we will divide some systems into different categories such as plants, animals or intelligent machines. Falsifying a theory of consciousness is based on funding such mismatches between reported experiences and predictions. Kleiner J. and Erik Hoel. (2021) showed that falsification is especially problematic for theories of consciousness. They have been studied the relationships between inference and prediction for a human system and showed that if inference and prediction are independent, it follows that any minimally informative theory of consciousness is automatically falsified, or if inference and prediction are strictly dependent, it follows that a theory is unfalsifiable. In the following, we have introduced different parts of a system that are effective functions for the output of a system, which we call system components. In the Chapter 6 we will examine the system components in more detail and try to answer a number of Chalmers, D. J. (2009) questions. A topological structure of a system: (1) X1 = Sensation set (Reactivity of molecular reaction). (2) X2 = Primary consciousness set (An initial translation of the input data). (3) X3 = Awareness set (Knowledge and understanding that something is happening or exists). (4) X4 = Analysing set (Review and data analysis). (5) X5 = Memory set. (6) X6 = Character mentality and mood set (Emotion, mood, and traits of character). (7) X7 = System components coordinator set (The central part of the system for communicating components). (8) X8 = Quality of will to accomplish an output set (The origins of the concepts of intentionality and intention). (9) X9 = Curiosity along with perception set (A kind of deep sense and exploration of a phenomenon or concept without analysing). (10) F = Other molecular and physiology or chemical and physical conditions set. ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 11 In the above, we have tried to define a pattern of system components that describes the functioning of a human-like system. Of course, simpler systems such as artificial intelligence, plants, or insects may lack some of these components. Here, it is not necessary that the components of a system are separate from each other. For each 1 ≤ i ≤ 9, the component Xi works as function that we will describe in the details in the Chapter 6. In this section, we will try to describe the components of a system, examine their relationship with each other and their role in the output quality of a system. As a result, for humans, the way of understanding the input information and its processing is examined. We will examine how this information is processed by the components for humans. It may seem that the above components work the same in some cases, but after describing we will find that their function is different. They are all interdependent, and if we ignore one of them, we will not have a favourable output in a system like humans. Of course, in some systems, all components are not active, which we will talk about later. It can be said simply, all of components are physical items of a system. All system questions and system curiosities depend on these components. Sensors play an important role in the operation and processing of information in a system. The component X1 is the collection of primary system sensors that receive information from outside or inside of a system. Here the system’s ability to receive information plays an essential role in the operation of other components. Not only the other components dependent on X1 , but the system output also depends entirely on it. For example, a deaf or blind person would be fundamentally different from an ordinary person in outputting information. Therefore, our understanding will depend on the performance of the sensors. Translating of the input information in a system plays a key role in the system output and the operation of other components. The type of translation causes the other components that depend on it to have different functions. Some information such as color, smell, or sound enters the system environment by sensors and is initially translated by primary consciousness. Our memory or perception information is also translated by primary consciousness. These translations vary by primary consciousness for different systems. Suppose the sensors of a system receive a message α from the environment. We can assume that X1 receives this message as a function and transmits it to X1 (α), in this case X2 will also affect on X1 (α) as a function. Finally, the initial translation of the message will be in the form of X2 (X1 (α)), and the process of transferring the message to the 12 K. HAGHNEJAD AZAR initial translation will be as follows: α =⇒ X1 (α) =⇒ X2 (X1 (α)). (3.1) In the (3,1), the sign ”⇒” means a result of transferring the message to the next stage and X1 (α) means that the set of the sensors have received the message α. X2 determining which category this information belongs to it. In human system, for a person with schizophrenia problem, X2 does not work properly compared to normal people. In other words, in some cases, the initial translation of input information by the sensors is different from ordinary people and this improper translation will cause the other components to malfunction. This component is interesting by many philosophers which has been studied in many books and papers. In the next chapter, we will discuss this component in detail, but our discussion will be more on the primary consciousness of an arbitrary system. We emphasize again that we consider primary consciousness to be an initial translation of information entered into the system by the sensors of a system. This initial translation helps us to classify the input information by the sensors without any logical analyzing. The operation of X3 is similar to a function that receives information from outside or inside of a system and send them to other system components such as memory, system components coordinator or curiosity along with perception. Sometimes this component of the system is confused with X2 , but in order to activities of the system awareness, the initial translation of the input information is necessary. A simple and symbolic diagram of this component function is in the following: α =⇒ X1 (α) =⇒ X2 (X1 (α)) =⇒ X3 (X2 (X1 (α))). (3.2) In the first stage, when a person faces an issue or a problem, she/he may not have a standard rule and logic to solve it. She/He may also use her/his illusions to analyze the problem. Now, if the system uses an acceptable rule and logic to analyze issues or solve problems, we say that the system follows the rule of mathematical logic (shortly, we call ML). So for the component X4 , it is not necessary that the system analysis follows ML. Now, if our analysis is based on ML, it means that we have restricted the function X4 which its domain is dependent on ML. In a human system, the contradiction that occurs in the output of information is such that some of the information that enters the system becomes basic principles and the system tries to prove and justify these baseless and inconsistent principles by using all the tools such as ML. Here, symbolically, we can describe the function of component X4 inside a system. According to the (3.2) in a simple ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 13 diagram as below, the analysis of the messages in the system will be as follows: α =⇒ X1 (α) =⇒ X2 (X1 (α)) =⇒ X3 (X2 (X1 (α))) =⇒ X4 (X3 (X2 (X1 (α)))). This diagram is a part of the message decomposition diagram in a system. Of course, above diagram is not complete for analyzing a message, and we wanted to explain the message transmission process inside the system. The role of the rest of the system components cannot be ignored for analyzing a message and we will try to make complete diagram later. The memory of a system, component X5 , not only records information, but also emotional states and processing methods are recorded. The software that is created from learning a skill in a system is stored in the system memory. Most of the system activities carried out by its components pass through the system memory and are stored in it while passing. Component X6 can be seen more in animals and humans, which is more of an individual temperament or a personality trait. The application of this component is for emotional issues, love, hate or attractiveness of a phenomenon or subject and individual mood in the relation to oneself and others people. Component X6 reveals its characteristics better in different conditions where the system is placed. To describe the component X6 , we give a clear example of human as a system. Suppose two people in the X1 , · · · , X5 , X7 , X8 , X9 components have the same value but have abnormally different outputs. In other words, one is interested in others suffering (sometimes for the spacial people) for her/his benefits, but the other is the opposite. Here, if we take the component F too small, X6 is a very important role for two different outputs, and this component can easily affect on the other components X1 , · · · , X9 and F . In many cases, it can be seen that this component has a great impact on a person’s reasoning. This phenomenon can be easily observed in humans and this is sometimes part of the main problem of humans in the relation to each other. In other words, sometimes the X6 creates a state in the system that the X4 be a function of it. In other words, a person who goes through her/his life and facilities for improving the condition of other people, or vice versa, a person who goes through the life of other people or their facilities to improve her/his own condition can depend on this component. Here, social conditions or one’s ability to analyze data on the base ML may not allow component X4 to be a function of component X6 . Of course, 14 K. HAGHNEJAD AZAR the potential of system components and how they relate to each others, play a fundamental role for a system output. This component is not exists in the artificial intelligence, so in examining this component, we easily notice the difference between animals and artificial intelligence. The components X7 , X8 , X9 can be further observed in animals, insects or intelligent machines. If we want to concentrate our thoughts on a topic or a point for a moment, the effective components for this will be X7 , X8 , X9 , whenever we ignore the component F . We do not need to use X2 , X3 , X4 , X5 , X6 information for focusing our thoughts on one topic or point. Of course, these components are effective, but they can play an indirect role. Here the component X8 plays an essential role in coordinating the relationship between the components and the processing of information by them. X8 will play the role of central control for coordinating system components. On the others words, X8 with the help of component X3 has an important role in identifying the components and regulating the relationship between them. The ability of a system to execute an output is determined by X8 . For example, when animals make a decision after processing information that it is a kind of system output, they will need this component in order to demonstrate it in action. In fact, this component shows the willpower of the system to perform an activity which has already self-awareness or unconsciousness decided to do. Here we may confuse in some cases, we can consider the performance diagram of X9 as follows with X2 , but they are different. X2 is an initial translation of input information by sensors, but X9 is meaningful curiosity. In the face of this component, we may make a momentary guess or be motivated in the face of information that may be of internal or external origin. We may be curious for a moment and pursue an issue and a concept. In some cases, we can consider the performance diagram of X9 in the symbolic form, as follows: X1 =⇒ X2 =⇒ (X6 ∨ X9 ) =⇒ X4 . X6 ∨ X9 means that at least one of the components X6 , X9 in the system is active. The above diagram shows that when X6 or X9 are activated, it leads us to quickly analyze information and have an output. Here’s the important point that the roots of delusional thoughts in ordinary people depend on X2 , X6 , X9 and F . Most hallucinatory thoughts occur in humans due to the function of the components X6 , X9 , F or the inability of the component X2 . Here our sense may come from an abnormal event that invisible forces are angry or trying to hurt us, and we may exhibit delusional behaviour. Now, if we can analyze ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 15 this seemingly unusual event and find its root, we will no longer resort to illusory thoughts to solve this issue. Here the role of the X2 component in the analysis of faith perceptions is very important. Of course, delusions have many roots, but the scope of our discussion is for a normal person or a healthy system. Of course, most of these discussions are related to the psychology of man or society, but we also refer to its philosophical discussion. A system typically uses the information it stores to process input information. Now, if this stored information has no logical basis and is rooted in the illusions of previous systems, it can change the psychological structure of a human-like system in such a way as to create a kind of dependency. This psychological dependence on illusory concepts causes us to follow principles in the analysis of input information that are in the structure of the booklet of basic principles but have no logical basis. In other words, incorrect and illusory information stored in our mental structure and memory sometimes act as basic principles in the system. These basic principles play a key role in analyzing the input information of a number of systems. And what’s more interesting here is that we sometimes try to show them correctly with the help of X2 , X6 and X9 . Suppose that a data enters a system by sensors. In this case, the performance of the system according to the following diagram will depend on the performance of the components. In the following, for convenience, we represent F with X10 . X X1 =⇒ X2 =⇒ g( (Xi ⇐⇒ Xj )), (3.3) 1≤i,j≤10 where g is a function related to the system. The above digram shows that when sensors of a system have been received an information, X2 has been translated it in system inner. In the next step, the other components receive P this translated information from X2 . In the formula (3.3), notion 1≤i,j≤10(Xi ⇐⇒ Xj ) means that a kind of combination of the effect of the components on each other. In other words, the message is passed by the system components and in every transfer from one component to another, changes occur on it. Finally, after some steps, the message transmission may be stopped and recorded as the final output in the memory. Here, we do not have detailed information processing steps by the information system, but we know that a message within the components of a system such as (3,3) is translated, analyzed or creates chemical and physical molecular reactions. In Chapter 6, we will try to examine the details of this issue. Now, with the help of the following example, we will check the relationship between the system components. 16 K. HAGHNEJAD AZAR When we see an accident, first X1 receive informations by eyes, ears and other sensitizers. Secondly X2 has been received these informations and translates this information into an initial concepts where we show this process by X1 =⇒ X2 . Other components, such as awareness, character mentality and mood, system components coordinator (the central part of the system for communicating components), quality of will to accomplish an output (the origins of the concepts of intentionality and intention), curiosity along with perception (a kind of deep sense and exploration of a phenomenon or concept without analysing) and other molecular and physiology or chemical and physical conditions receive these basic concepts immediately and after processing these basic concepts, they send them to memory. Finally, the analyzing component gives the system an output that is transmitted to memory. Of course, this is a raw process of input information into the system, which may not be accurate, but it is important to note that all components work simultaneously after receiving the initial concepts. The symbol Xi ⇐⇒ Xj means that in information processing,P the components regularly transfer them to each other and the symbol 1≤i,j≤10 (Xi ⇐⇒ Xj ) indicates a combination of transferring information to each other and processing them. Of course, as we said, the information process in (3.1) is not accurate and is given only as an example to understand the function of the component. The important point in the information process by the systems is that in many systems the role of the X4 component in their output is very important. However, due to the fact that the components affect each other, the function of the component X4 in many systems may depend on other components. This is the fundamental difference between human and artificially intelligent. Clearly a simple machine with artificial intelligence has the following diagram: X X1 =⇒ X2 =⇒ g( (Xi ⇐⇒ Xj )). (3.4) 1≤i,j≤4 Here X4 depends only on the X1 and X2 components and a logical process is performed to analyze the information. In some humans or animals, X4 may be dependent on other components, and the output of the system may be a different process than that of artificial intelligence. In other words, we may accept a misconception and force X4 to subconsciously have a function to justify it. If we consider the human being as a complete system that includes all the components of the system, it is easy to say that the performance of these components is the result of physical and chemical reactions around the system that create special characteristics for these components over time. Of course, by ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 17 studying very simple systems, it is possible to better understand the performance of system components. When a system receives a message α at the time t = t0 , then the decision or output of the system is a function of the following formula: w(α) = f (X1 , · · · , X10 )(α). (3.5) Here, the function f determines the relationship between the system components. Now if this system showed by Λ, then we define the function f from Π10 i=1 Xi into Λ at the time t = t0 . The above formula is a system output that occurs at time t0 , and the components on which the system output depends occurred on time t ≤ t0 . w is working for different system in the different way that we can observe some of them as in the following: (i) For plant, we have w = f (X1 , X2 , X10 ). (ii) For artificial intelligence, we have w = f (X1 , X2 , , X4 , X5 , X7 , X10 ). (iii) For animal, we have w = f (X1 , · · · , X10 ). The components X1 , X2 , · · · , X10 sometimes work in the one time, that is, all of them work together in an instant. In essence, this is w(t), which represents a potential for a system, and the knowledge of the environment by the system will depend on the potential of the system. We call the function w as system function or shortly ”system”, if there is not any ambiguity. By observing the above functions, we see that there are many systems with few components, but thinking to a system with more components then animals is very hard. As the previous chapter, it is very difficult to understand that we can identify which chain of components is unique to living organisms. Our behaviour, way of thinking, knowledge of the world, feelings are all dependent on the function w. On the other hand, for humans, concepts such as intellect, intelligence, the truth and falsity of a statement have been proposed since ancient times and have many applications, but these concepts have never been properly defined, and we have never had the means to justify the correctness of a phenomenon by using logical principles and assumptions. The principles and rules of logic that guide us properly to a phenomenon are established by our system, and there is no absolute measure for their own evaluation and these logic principles and processes vary from system to system. 18 K. HAGHNEJAD AZAR Some system as humans often believe that they are fully aware of their inner and outer environment and they think that this awareness is increasing moment by moment and they can have more accurate and complete information about their inner and outer environments. Unfortunately, this is not the case, and humans, as a system, are in the first place dependent precisely on our sensors, which enter information into the system, and in the next stage we are dependent on the w function. Beyond that, whatever it is will never be achievable and does not exist for us. Consider, for example, a cat or ant that we want to use to the best of our ability to give information about the universe and the stars, which is by no means possible, because their system have no sensors or components to receive this information and make initial translation. Humans have different outputs from the same phenomenon at different times. The reason for this issue is that our potential under the w function has been different at the various times. For a phenomenon, humans in ancient times had a melancholy output, and now our output may be more accurate and have a scientific basis. The reason for this change in our output is the change in system potential that we represent with w. According to the above, humans destiny and understanding of the world and himself are exactly dependent on his potential, especially his sensors and primary consciousness. This shows the importance of the w function, and as we have said, our output, which includes our understanding, curiosity, aptitude, and abilities on the one hand, and our normal and abnormal behaviours all depend on the w function and our environment. The environment around us enters information into our system, and it is w that determines an output for it. And it is interesting that our mental illusions and abnormalities also follow this rule. As an example, humans have many questions about the universe and why they came into being and the existence of creatures, especially humans. In essence, the questions that a system has from within or around itself, or to questions that are curious, depend exactly on the components X1 , · · · , X10 . As looking to above diagram, we see that everything of systems depends on these components and almost all components depends on X1 . After X1 , the component X2 has important rule for the potential type of a system. The questions raises about the performance of a system have been introduced in the book by David J Chalmers (2010) is in the following that how a system could perform the function of producing reports on internal states. To explain internal access, we need to explain how a system could be appropriately affected by its internal states and use ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 19 information about them in directing later processes. To explain integration and control, we need to explain how a system’s central processes can bring information together and use them in the facilitation of various behaviours. We have some answers to these questions that you can see in chapter 6. It is also that our general perception depend on above components, that is including of X1 , · · · , X10 . The combination and relationship of these components will give us an overview of a concept which we can evaluate as an output. Of course, it is not important to understand this concept correctly or incorrectly. The issue of right or wrong output of a system as an understanding of a concept is not currently discussed here, but its importance is that the system has an image of it as a true proposition in its primary consciousness component, X2 . David J Chalmers (2010) has studied the corresponding systems. On page 23 of this book, he points out some points for examining the correspondence of systems in this regard. Here he points out that: if the causal patterns of neural organization were duplicated in silicon, for example, with a silicon chip for every neuron and the same patterns of interaction, then the same experiences would arise. According to this principle, what matters for the emergence of experience is not the specific physical make up of a system but the abstract pattern of causal interaction between its components. This principle is controversial, of course. I have presented another way of looking at this issue in Chapter 6. In this manuscript, we call that two systems are corresponding whenever they have corresponding components. On the other hand, two components are corresponding, if they have almost the same function for processing information. For example, most humans translate red as one form of translation, and other creatures as another. In other words, humans correspond in the experience of colors. Of course, some people may correspond to most components, but this is not the reason that their systems are corresponding. If we display the correspondence between two systems or components with ≈, then for two systems w and w ′ , w ≈ w ′ if and only if Xi ≈ X ′ i whenever Xi and X ′ i is component for w and w ′ , respectively, and 1 ≤ i ≤ 9. Here, if there is no ambiguity, we reduce the role of component X10 . For the two corresponding systems, the output information will be approximately the same. Now consider an arbitrary system with function w(t). If we give a numeric value for Xi (t) and w(t) at time t, ∆w = w(t) − w(t0 ) an output difference or difference in our decision distance for this system at the time ∆t = t − t0 . We assume that w is continuous function and 20 K. HAGHNEJAD AZAR if it is derivable in t0 , then we define 10 X df ∂w dxi dw dw = = ( )( ), τ (t0 ) = | |t=t0 dt dt ∂xi dt dt i=1 where xi ∈ Xi . τ (t0 ) shows our behavioural or decision mutation at time t0 . If τ (t) is too small at moment t = t0 , no behavioural changes or system decisions are noticeable. But when it is large, then the behaviour or decision of the system has changed fundamentally. Let w and w ′ be system functions (if there is not ambiguity we call them systems). We define w ≤ w ′ if and only if Xi ≤ Xi′ where 1 ≤ i ≤ 10. The notion Xi ≤ Xi′ means that Xi′ has a potential quality relative to Xi . Here, in mathematical terms, we can say that systems as set are partial ordered. For example, when a child grows normally, the quality of its components also increase. Now if we have the relationship w ≤ w ′ for two systems, then w ′ has more or equal potential quality with respect to the system w. We express this relation about humans in such a way that if two people have functional systems as w and w ′. So the relation w ≤ w ′ means that the person with the function system w ′ has a higher or better mental and psychological quality than a person with systemic function w. For simplicity, we display two people with Lw and Lw′ corresponding w and w ′ , respectively. Here we may consider a system in such a way that over time its potential, or in other words its capabilities, increases. If we represent this system at time t with w and at time t′ with w ′ where t ≤ t′ . It follows that w ≤ w ′ . Now we can check the correctness of a statement here in relative terms. In other words, a statement as output that is true for the person Lw′ will always be true for the person Lw , but vice versa is not always true. This discussion can easily be true for two any different systems. However, the correctness or incorrectness of the system outputs is generally relative. 4. The domain and range of a system A system may not be able to translate all the messages which receives from the outside environment, in other words, the relation (4.1) may not be established for any message. Let’s assume that the messages that enter the system from the outside system in a period of time a ≤ t ≤ b. Then the relation (4.1) define the following set: A = {α : α is a message from outside of the system and the relation (4.1) holds}. ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 21 On the other hand, let’s assume that B is all the output information of the system in the mentioned time period. Here it is clear that the sets of A and B are finite, but B is much wider than A. For example, we observe a finite number of objects in our experience in nature, which are elements of A as counting numbers. In other words, in our experience of counting numbers in nature, we deal with a finite set of numbers such as {1, 2, 3, ...n} where n is natural number. But the situation of numbers in B is different. In B we deal with special properties of numbers that are the result of our system processing. Infinite or uncountable sets, prime numbers, complex numbers and other properties of numbers, which are the result of mind processing and there are not in A. In very simple systems, sets A and B are very close to each others, but in complex systems such as humans, set B is much larger than A. The extent of B is exactly dependent on the potential of the system and the set A. For example, this issue can be easily observed in systems such as plants, different animals and humans. Of course, if we consider a group of humans as a system, the development of B will be much wider. The important point is that if there were a few thousand people on the planet, then B would be smaller than what we see now and vice versa, if there are more people with high potential quality, then to what extent the B collection will be developed. Since B is the result of the set A and the potential of the system, we consider B to be a range of a function like ϕ from A × w into B where w is a function which we defined in (3.5). In other words, we define ϕ(A, w) = B. Throughout history, humans have had findings as output which all of them have not a logical basis. Now, the basis of our assumption is that we can separate logical and illusory or imaginative findings. So we are looking for a subset of our findings that are based on ML. Here we are looking for a subset of B such as C whose members obey the following rules. (1) The function w has the potential to follow the rules of MA in processing information inside or outside it. (2) At the same time or under the same conditions, a proposition and its contradiction should not be inside C. (3) The elements of C are the result of a MA process. Of course, it may seem that condition (2) is not required, but according to relation (4.1), we are not sure that one message may be translated in several ways in one system. Components within a system are similar to software defined within the systems. For example, a number of components in the human system are genetically present, but as a result of social life, some potentials enter the system in the form of education 22 K. HAGHNEJAD AZAR and they become parts of the system where may have a significant impact on the performance of the system and system components. Now, we represent the mathematical logic device with ML and if the base on the principle that the system follows the rules of ML, in the analysising of information at time t0 , then the function w will also depend on ML. If we assume that ML is one of the components of the system, we define the function w0 at the time t0 as follows. w0 = f (ML, X1 , X2 , · · · , X10 ), (4.1) or we can write as follows w0 = f (X1 , X2 , X3 , X4 (ML), X5 , X6 , X7 , X8 , X9 , X10 ) (4.2) Basically, w0 is a restriction of the function (3,5) and if there is no ambiguity, we will use again w instead of it, so we write ϕ(A, w) = C. Here we assume that the input information A is the same for a set of systems, so the sets B and C are dependent on the function w, and if there is no ambiguity, we write Bw and Cw instead of B and C. Of course, our assumption here is that the function ϕ, which is used to connect the components of the system, works the same in this group of systems. The interesting thing here is that if we have two people with systems w and w ′ such that w ≇ w ′ , then maybe Cw and Cw′ are different. It is also clear that the role of the function ϕ is effective for the output of the system. Two people may have the same analytical power and in better words X4 ∼ = X4′ , but Cw ≇ Cw′ . Of course, there is no such difference in output for machines with artificial intelligence. The exact cause of this problem depends on the function ϕ and the relationships between the components X8 , X9 and X10 under ϕ, which are not predictable. For example, in a war, maybe a soldier at a critical stage between sacrificing herself/himself and saving her/his comrade or saving herself cannot see a difference in her/his decision. In this decision, we have two different outputs, but we cannot easily say which decision is more logical or correct. The interesting thing here is that both of these decisions are made by one person at the almost same time. Now if we set Σ = ∪w Cw , then Σ will be a complete output of observations of all systems of the world. The extent of our knowledge of the world depends on the maximum size of Σ. The important point here is that our view of the world depends on the type and size of Σ. Production of Σ is exactly depend on the stricture and potential of systems. Of course, the structure of a system depends on the environment around the system and how it is formed. Because of this, any number of systems in a group can produce different Σ. Absolute accurate of informations or complete ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 23 knowledge of the world is completely meaningless. Because the factor that creates the systems is a small part of the world that created the components of the systems and they are the components of the systems that determine the size and type of Σ. In this process, the systems act like a mirror, and so the type of mirror and its range of images determines the size and type of Σ. In other words, if we represent the set of all phenomena and events in the world for all times t ⩽ t0 with U(t0 ). There is a subset Λ(t0 ) ⊆ U(t0 ) that create the collections of systems such as w(t0 ) = (wα (t0 )) such that Φ(Λ(t0 )) = w(t0 ) for a function Φ. In this case, it is clear with this symbol that Σ(t0 ) = B. It follows that ϕ(A(t0 ), Φ(Λ(t0 ))) = B(t0 ) = Σ(t0 ). With notice to the above relations, Σ(t0 ) is exactly dependent on A(t0 ), Λ(t0 ), ϕ and Φ. In other words, A(t0 ) and Λ(t0 ) is the domain of our observation and Σ(t0 ) is our observation of the world under the functions ϕ and Φ. The rule of the functions ϕ and Φ are transformation of domain into our observation of the world Σ(t0 ). Due to the physical and chemical event that happened in the world, it has led to the formation of these functions and finally Σ(t0 ). The process of each parts of Σ(t0 ) is the result of physical factors. The concept of prior decision making or planning is meaningless in this process. In other words, in the plant system, when the leaves react to light or cold, it does not mean that the plant has made a pure decision or planning, but it is the molecular and chemical reactions of the plant that lead to these reactions or, in simpler words, when water freezes in the cold, in this case the water does not decide to freeze, but a chemical and molecular process takes place. For complex and complete systems, the output result of a system is the same molecular process (chemical and physical). Our answer to this curiosity that, why and how these processes started and continues, it will be within the domains of A(t0 ), Λ(t0 ) under the functions ϕ and Φ. Simple systems behave almost according to fixed and specific rules in a period of time, but complex and complete systems have a type of characteristic that they analyze their phenomena and their internals every moment. In this regard, complete systems seek to make meaningful; are their own findings. They need construction for their existence, the reason for their existence and their behaviors. These constructions can be built based on basic principles and ML that to minimize paradoxes and contradictions in it. Finally, the set of these structures will be a part of Σ ⊂ U by complete systems. 24 K. HAGHNEJAD AZAR 5. The primary consciousness of a system In the last few years, a number of works have addressed the problems of primary consciousness within the framework of cognitive science and neuroscience. The contents of awareness are to be understood as those information content that are accessible to central system and brought to bear in a widespread way in the control of behaviour. Awareness is a purely functional notions, but it is nevertheless to primary consciousness experience. In the defining the output w, we must be careful that the components X1 , · · · , X9 and F interact exactly with each other, and this effect is done continuously, and we may not be able to understand the distance of the effect. Given that there is currently no precise definition of primary consciousness, we consider primary consciousness to be the initial term that is either entered into the system by the sensors or created by the components we have mentioned. Because of this, we can also primary express consciousness for simple systems such as plants, where the plant system, after receiving a message from outside through its sensors, shows an function that this primary consciousness may be a reaction within. Calvo P (2017) and Anthony Trewavas, František Baluška, Stefano Mancuso and Paco Calvo (2020) have been studied about consciousness of the plants. In these manuscripts, maybe for a plant this consciousness works as an intracellular reaction and at the molecular level. Sensing of their ambient temperature allows plants to regulate germination and flowering time and to adjust their architecture. Extreme weather events such as suboptimal temperatures, altered water availability, and high soilion content, result in abiotic stress which can lead to decreased growth. In fact, this reaction of plants in front of environmental changes around them shows a kind of consciousness of plants. In the following chapters, we will explain the structure of systems, which shows that the consciousness of plants or viruses is logically similar to the consciousness of complete systems, and they differ only in quantity and quality. To better explain primary consciousness for animal, David J Chalmers (1996) has been described in his book that when human perceive, think, and act, there is a whir of causation and information processing, but this processing dose not usually go on in the dark. There is also an internal aspect, there is something it feels like to be a cognitive agent. This internal aspect is primary conscious experience. In this section, we mean the consciousness or experience of a system, the same as their initial part, i.e. X2 . ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 25 In some of the information that humans receive as a system through their sensors and are translated into primary concepts as consciousness, the process is more evolved than a similar process in animals, and similarly it is more evolved than insects and lastly in plants. In humans themselves, the initial translation of input information is different. Therefore, it will make it very difficult to find a precise and comprehensive definition of consciousness. At a certain point in time, we may experience a sense of happiness, sadness, or worry for no reason and without understanding the information in our awareness, and think that there must be something in this regard that creates this state in us. It may be that we feel right and it is something we have forgotten, and the connection of our awareness system with memory can not be effectively established, but an issue here can make us think that the consciousness component plays an important role in this. In some discussions, this kind of real feeling, which is related to an issue and subject that our mind is not aware of at that moment, is attributed to the subconscious mind, while here for this feeling, components X1 , X2 , X6 , X9 have important rule for creating this real feeling. In ancient times and in some cultures, this issue was attributed to transcendental forces, so consciousness component plays a very important role in the justifying this issue. We must consider that our consciousness and other system components are often interrelated. Even we have this connection when we have no awareness of ourselves. For example, when we are asleep, the awareness may not work, but these connections exist. As we said, consciousness is an initial translation that the sensor of a system receives information from outside or inside, and this may be with or without awareness for different systems. To describe and understand consciousness, we need to examine it for simpler systems, such as insects or animals specific, and then compare it to human consciousness. If we consider animals or insects, the X2 component (consciousness) works differently. This initial translation, which occurs in X2 , has different functions in different systems. For example, when human, other animal or insect sensors observe or inhale a color, different translations for them occur in X2 . The important point here is that when we understand a concept, it occurs when we perceive an image or the original translation in X2 that does not occur in other animals or insects. Now if we consider human as a system, the image that all components create in X2 is different. Consider that when we derive a so-called correct result from a subject or problem, a different image emerges in 26 K. HAGHNEJAD AZAR X2 as opposed to a contradiction created by a subject in our minds. The quality of other components has a major impact on the type of image creation or initial translation in X2 . Here not only is the component X2 dependent on other components, but all components are interdependent and interact. Even in a human-like system, different images of a phenomenon in X2 are created for different people. This leads us to not have a precise definition of consciousness. Now, if we want to define consciousness for all systems, the situation becomes much more complicated. If we consider simpler systems such as plants, we can more easily understand the input and output of a system. When plants react to sunlight and some of them change the direction of their leaves to receive sunlight, we can easily observe the function of the w function in this simple system. In this system, the plant’s sensors transmit information into the system, received by X2 and translate it initially, and its output changes the direction of the leaves in the direction of sunlight. Of course, it should be noted that the consciousness of plants in the face of other phenomena such as temperature change, in the plant system causes another output. Here plant consciousness is the simple molecular reaction that is simpler than animal consciousness. But they have fundamental similarities, and the difference between them is that we can explain that animal consciousness is a generalization of plant consciousness. Likewise, for many phenomena, the function X2 for human is an extension of animals in the some parts. If we look at this generalization purely, we can say that this generalization continues and this is a natural process that can happen easily. For higher generalizations we can never get information but as we said, they are possible and that makes it even harder to find the exact definition. Here we can consider the following models for the consciousness component X2 , which are different for each systems. a. s1 = Reacting of molecular reactions b. s2 = Phenomenal or psychological concept of mind (Primary translation by mind). d. s3 = First translation by artificial intelligence In this way, for some of different system consciousness component X2 is working in the following way: (i) For plant, we have X1 = X1 (s1 ). (ii) For artificial intelligence, we have X1 = X1 (s3 ). (iii) For animal, we have X1 = X1 (s1 , s2 ). In describing the consciousness that we described as the primary translation of input information, the important point is that we also ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 27 translate the initial or imaginary for all mental events by the component X2 , such as the correctness or in-correctness of a proposition or an deducing or contradiction. As we said, not all concepts can be originally translated in all systems, even if it receives the sensors of an information system, the X2 component may not be able to translate it into the original. In other words, in any system, X2 is not capable of initial translation of all the information input by the sensors. Some input information may be initialized by X2 , but others may not. Of course, it is also important here that our sensors, indicated by the X1 component, can not receive much information and transfer it into the system. Consider the artificial intelligence as a system, which is unable to understand emotions. The reason is obvious. First, the X2 component in artificial intelligence is not able to translate emotional issues as well as animals. Second, it does not have the necessary components to understand the emotions. It is clear that the role of X2 in the processing of input data is very fundamental. Without primary translating the input information, the other components will not be able to any functions. When two systems receive a message from the outside, they may have different types of initial reception and translation. Now, if they are in the same category, for example, they belong to human systems, the type of receiving the message and its initial translation will be almost the same. We can observe the reason for this message similarity in the output of the systems. For example, almost all people react to happy, sad or emotional songs in the same way, and the difference are mostly in the intensity or quantity of the reactions. Therefore, the output of receiving the message, i.e. X1 , and its initial translation, i.e. X2 , in the systems that are in the same category, are almost the same. 6. sensors theory and structures of a system experience Our consciousness experiences depend on stimuli which arrive at our various sensory organs from the external world and these stimuli cause changes in the states of our brain, ultimately causing us to feel a sensation which may be pleasant or unpleasant. The desire of animals to achieve a goal makes them move their bodies in a certain way in a certain direction to achieve what they want, but how is it possible that conscious experiences can arise out of an inert lump of gray matter endowed with electrochemical properties? How does someone’s desire cause that individual’s neurons to fire and his muscles to contract in exactly the right manner? In this section, we want to fundamentally examine how the experiences of a system were created and according 28 K. HAGHNEJAD AZAR to what criteria its activity and behavior are set. In this regard, the theory of sensors may be a reasonable answer to these issues from a philosophical or perhaps a biological point of view. Chalmers, D. J. ( 2009) raised the problem of human or animal consciousness as follows. The easy problems of consciousness include those of explaining the following phenomena: (1) the ability to discriminate, categorize, and react to environmental stimuli (2) the integration of information by a cognitive system (3) the reportability of mental states (4) the ability of a system to access its own internal states (5) the focus of attention (6) the deliberate control of behavior (7) the difference between wakefulness and sleep As Boly, M (2013), consciousness depends on the integrity of certain brain regions and the particular content of an experience depends on the activity of neurons in parts of the cerebral cortex. It is not known why the cortex supports consciousness when the cerebellum does not, despite having four times as many neurons, or why consciousness fades during deep sleep while the cerebral cortex remains active. Giulio Tononi (2004) has been studied main problems of consciousness of animals. In this paper, the first problem is understanding the conditions that determine to what extent a system has conscious experience. For instance, why is our consciousness generated by certain parts of our brain, such as the thalamocortical system, and not by other parts, such as the cerebellum? And why are we conscious during wakefulness and much less so during dreamless sleep? The second problem is understanding the conditions that determine what kind of consciousness a system has. In this paper, he presented a theory about what consciousness is and how it can be measured. In this section, we will try to give a kind of answer to some of the above questions. To explain the preceding problems for consciousness, we need to symbolically explain the process of forming a system and its operation. We also discuss on the other mathematical aspects of consciousness for a complete system. We mean from ‘conscious experience’ (or shortly, experience) is denoted all of impressions, feelings, thoughts, perceptions, etc., which an experiencing of a complete system through at a particular instant of time. If we want to provide a precise definition for human experience, it is necessary to have a precise definition of the experiences of all living beings, which will not be ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 29 possible due to the indefinability of living beings. On the other hand, human experiences can depend on her environmental and social conditions. Suppose humans lived almost in isolation like some animals, or there were no plants called grains on the planet that lead to the formation of communities, then the experiences of humans would be different. Because of this, environmental conditions, materials around us and different social conditions lead to the creation of different experiences. Therefore, the collection of all human experiences cannot have a precise and definite structure that we can recognize all of them or determine one or more characteristics for all of them. However, we can understand our experiences and study and research them. To answer a number of questions, we need to know how a complete system works. Therefore in the below, we will symbolically examine how a system comes into being and evolves which ultimately leads to the emergence of the experience of consciousness in beings. We know that all materials, including chemical substances, react to changes in the environment around them. These reactions can be in the form of basic and molecular changes in chemicals materials. In other words, chemicals can be sensitive to changes in their surroundings. Now, we consider a chemical material called γ that is sensitive to changes in its surrounding environment. Here, these sensitivities are mostly in the form of molecular, chemical or physical reactions. Various messages such as temperature changes, sunlight and substances in the surrounding environment affect on the chemical reactions inside of γ in the over time. This process maybe to increases its sensitivity to the environment (its cause is the change in the structure and molecular reactions of γ that occur in a period of time). So the increasing γ-sensitivity creates changes within γ chemically that sensitivities become detectable. Now if γ develops chemically to recognize the messages, it can compare them by its sensitive. We denote this set of sensitivities of γ with respect to our environment by X1 . Over time, as a result of X1 ’s activities, secondary sensitivities are created in the system, which shows sensitivity to X1 group. We denote this new set of sensitivities by X2 . The elements of the set X2 have sensitivity to the elements of the set X1 , in other words, each element of X2 shows a certain sensitivity to an element or a number of elements of X1 . The important point here is that X1 , in addition to being sensitive to the surrounding environment, is also sensitive to internal reactions, even X2 , and this process or cycle continues regularly. We can show the process (4.1) as below α =⇒ X1 (α) ⇐⇒ X2 (X1 (α)), (6.1) 30 K. HAGHNEJAD AZAR where α is a message received from environment. In the continuation of this process, another new generation of sensitizers are created that are sensitive to the changes and performance of X2 , we show an example of these sensitizers in the form of a category with X3 . Again, we are reminding that all these sensitivities are molecular, chemical, and physical that happen inside γ. X3 elements react functionally depending on the changes of X2 elements. Of course, in this process of the so-called evolution of γ, X3 , X4 , X5 may appear in parallel as next sensors inside γ. At this stage, the chemical composition γ will look like a simple system and we call it a system. Now here, the components of the system including X1 , · · · , X5 sets have a special sensitivity to the their elements that have been created over time. As we said, these sensitivities started step by step, which are caused by environmental factors outside the system and chemical and physical reactions inside the system. The process of the forming a system depends on environmental factors, the chemical composition within the system and the effect of these two factors on each other in a long time process. The process of evolution of a system according to its chemical and physical state and its relationship with its internal and external environment is started by the sensitizers of the elements of the set X1 . The process of the changes and behavior of X1 elements over time leads to the creation of second-generation sensitizers to X1 , which we called X2 . Assume that the sensor elements of the sets X1 = {A1 , A2 , · · · , An } and X2 = {B1 , B2 , · · · , Bn }. We assume that for each element Ai , its correspondence element in X2 is Bi for all 1 ≤ i ≤ n. In other words, b ∈ Bi is a sensitivity that is sensitive to the interactions of a ∈ Ai . Now we can define a function f12 from X1 into X2 such that f12 (Ai ) = Bi for all 1 ≤ i ≤ n. For animals, let A1 and A2 be the set of auditory and visual sensors, then B1 and B2 have been translated to the experiences of mind, respectively. Here b1 ∈ B1 and b2 ∈ B2 are sensitive to changes and molecular reactions of a1 ∈ A1 and a2 ∈ A2 , respectively. Therefore, according to the above explanation, there will be similar functions from component X2 to other components. Now let X3 = {C1 , C2 , · · · , Cn }, there is a function such as f23 from X2 into X3 where f23 (Bi ) = Ci for all 1 ≤ i ≤ n. The function f23 determines our awareness of the elements of the set X2 . In fact, the elements of the primary functions that connect the system components (these transfers can be caused by nervous systems) are as follows: β = {fij : Xi → Xj | 1 ≤ i, j ≤ n}. The combination of elements β represents the activity of the system and converts input messages or internal processes into an output message. ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 31 Here, the components of the system are interdependent. For example, the performance of the elements X5 depends on the changes that occur in the elements of X2 and X3 . The performance of the elements of some components of a system can depend on the elements of several components. For example, consider the sensitivity of an element of X4 that simultaneously reacts to changes in elements X3 and X5 . More simply, assume we experienced two sounds as c1 , c′1 ∈ f23 (f12 (A1 )). These experiences can become the process of another experience in X4 , as sensitivity to two components c1 and c′1 , where this sensitive so-called comparison between two experiences which is created in X4 , we call it the logical sensitivity of the system. The collection of the logical sensitivities of the system, which are recorded in different ways in the memory component, are the basis of analysis component, i.e. X4 . The activity of logical sensitizers can be the result of events that occur in nature. In fact, sometimes system sensitizers create a oneto-one correspondence between themselves and events in nature. Now, the collection of all sensors, namely Xi where 1 ≤ i ≤ 10 and the functions of β, are a basis for the system’s activity. Diagram (4.3) is a complete symbolic diagram of the activity process of the components of a system by combining these functions. We should pay attention to is that the activity of first level sensors, i.e. X1 causes the emergence of second level sensors, i.e. X2 . The first level sensors also respond to the activities of the second sensors and this process favors their development and subsequently this process improves the potential of the second sensors. This process continues over time for the development of next-generation sensors and the process of developing the system components. These process of the system development is actually the evolution of the system. Sensors or components of a system are connected by nerve cells, and this connection has led to the evolution of next generation sensors by stimulating next generation sensors (as Steven Laureys and Giulio Tononi (2009), 100 billion neurons, connected by trillions of synapses, emerges our conscious experience of the world and of ourselves). Within a system the important point is that if sensor α is created by the activity of sensor β, and so the activity of sensor β can lead to the evolution of sensor α, and this process can continue. When we are facing a blank screen that is alternately on and off, and we have been instructed to say ”light” when the screen turns on and ”dark” when it turns off. A photodiode a very simple light-sensitive device has also been placed in front of the screen, and is set up to beep when the screen emits light and to stay silent when the screen does not. The first problem of consciousness boils down to this. When 32 K. HAGHNEJAD AZAR you differentiate between the screen being on or off, you have the conscious experience of ”seeing” light or dark. The photodiode can also differentiate between the screen being on or off, but presumably it does not consciously ”see” light and dark. What is the key difference between you and the photodiode that makes you ”see” light consciously? (Tononi G. (2004)). The most accurate answer that can be given to this question is that in addition to the fact that the quality of our sensor inside X1 ∪ X2 is different from the photodiode sensor, we have other sensors that have a fundamental effect on the quality of our output. Sensors have the role of translating (such as primary translation, analyzing, psychology reaction and others) or storing input information in a system. Input information may be transferred from one sensor to another sensor after changes as (3.4) diagram. Compatibility between the sensors and the input message inside the system leads to a kind of satisfaction of the system. Compatibility between the system and its input information means that the system can identify the message or provide a way to identify it based on the potential of its sensors (the initial potential and the experiences it has acquired and led to the change or improvement of the system’s sensors). Identifying a message means that the system’s sensors perform their normal actions within a defined range after receiving the message. Inconsistency between the system’s sensors and incoming messages can lead to system confusion and abnormality. As example, sensors of component X2 and X9 may immediately send message α to sensors X4 and X6 , here if there is no compatibility between α and sensors of X4 and X6 , then disturbances will occur in the system. In this regard, other sensors will be affected by other components until the sensors of the system may create some kind of adaptation by increasing their potential, or they may lose their natural balance and go out of the so-called normal state. Easier examples for this are the experiences of a infant seeing a new animal or the experiences of an employee of his promotion or demotion. Our conscious experience can be classified as follows: (1) Experiences that are directly caused by the effects of materials or events in the nature (we show by R1 ). (2) Experiences that arise within the system according to the information within the system and they are not directly the result of environmental factors outside the system (we show by R2 ). R1 is a result of the sensitivity of the sensors to the environment around the system, and R2 is the sensitivity of the sensors to the internal information of the system and the behavior of the sensors in the ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 33 system. It is obvious that R2 at a particular time is a function of R1 . When we experience an apple falling (R1 ), we understand the force of gravity and design mathematical formulas for similar events (R2 ). On the other hand, when two people analyze each other’s behavior to find common ground, the quality and extent of R2 plays an important role to achieve this goal. The spread and large size of R2 in humans has led to the difference between humans and other creatures. There are the activities of the second (or next) generation sensors that lead to such a distinction. The development and expansion of R2 can lead to changes in the experiences of R1 and even expand its quality and scope. The result of the development of R2 has led to the compatibility and consensus of humans and the formation of large communities which is the result of the performance of the next generations of the sensors. The experience of self-awareness lies within R2 . The question of the awareness of a complete system for itself is the result of the relationship of the system sensitizers with respect to each other. As two systems in one place can show sensitivity to each other and the environment, that is, they can be aware of each others, so the integration of these two systems and the formation of a new system consisting of them can explain the self-awareness of the system. In other words, consider two systems A and B that can be aware to each other. Now, if these two systems are merged and their sensors react with respect to each other, then the awareness of the new system to itself can be clearly seen. Suppose that the set Σ is all of functions that make connection between two systems sensors A and B. Let ϕ be a function from Σ into [0, 1] where ϕ(f ) shows the quality of sensors connections between A and B for all f ∈ Σ. For example, if ϕ(f ) near to zero, the connection between to sensors A and B is weak. The quality and activity of the function ϕ and elements of Σ can change at different times, so it affect to the connection between two systems. A system that has self-awareness about itself follows this rule. In other words, such systems work similarly to integrated systems. Controlling our behavior and will can also follow this rule. Due to the fact that sensitizers show sensitivity and reaction to each other, there is a sensitivity which, in addition to reacting and showing sensitivity to other sensors, is also sensitive to the output of the system. If we call this sensitizer the ultimate sensitizer, in fact it is that makes us aware of our behavior and thus this process leads to self-awareness. When a system becomes aware to itself, this awareness process is an experience that we call by µ. Now again, the system can be aware of both µ and itself, and this experience will be different from the experience of µ. This process can be continue. Therefore, the problem of merging two systems can be the best solution for system 34 K. HAGHNEJAD AZAR self-awareness. In fact, systems that have the ability to self-awareness are similar to systems that are composed of the integration of two or more systems. This correspondence explains the ability of a system to access its own internal states, how the will of a system to process itself and produce an output, how the will of the system reacts in the face of a problem and how the system makes a decision in a moment. Now, in order to explain the consciousness of humans towards themselves or their awareness towards their own consciousness, it follows this rule of integration of systems. Of course, the communication between systems, A and B may not be established in some conditions or at any moment, so in this case, the system created by the combination of two systems A and B may not be aware of itself. According to the above explanation regarding the evolution of system sensors, it is clear that each system has undergone a special evolution. Therefore, a system consciousness depends on the potential of the system and how its sensitizers evolve. Sensitizers evolve according to the molecular conditions of their systems and the influence of the external environment on them. These changes do not follow any specific rule and as we said, they are dependent on environmental factors and molecular conditions of the system. In fact, these events do not have a special rule in nature, for example, if we put fifteen beads in a bag and all five of them are of the same color, the probability is that we will take out five beads of the same color in a row is very weak, but it is possible with more repetition. In other words, when we randomly draw one die from the bag at a time, the probability that five consecutive dice will be of the same color will depend on the number of repetitions. Here, as a result of repetition, all the expected situations can happen, and in some situations, it seems as if there is an order in the selection of beads. The conditions in nature that have led to the creation of sensors in systems have caused the sensors to have some kind of compatibility with these conditions, which has led to the complete system defining the order of this situation. In other words, the order we observe is the compatibility of the behavior of the environment with the behavior of the sensors, which was created by repeating a natural process. The consciousness of systems has also been created as a result of this process, and it can be said that different natural processes can create different consciousness according to the activity of sensors. Therefore, we cannot have a standard and complete definition for consciousness. To prove this claim and to prove the contents presented above, we consider the following axiom. Consciousness axiom 1: If a being has not any experience of consciousness ability at time t, there is ǫ > 0 such that this being has not ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 35 any experience of consciousness ability in the perioud of time [t−ǫ, t+ǫ]. Consciousness axiom 2: In the normal conditions, if a being has the experience of consciousness ability at time t, there is ǫ > 0 such that this being has the same experience of consciousness ability at time t − ǫ and t + ǫ. In the Consciousness axiom 2 our main of normal conditions means that momentary events such as instant death, instant senseless, and the like do not occur for this creature in a neighborhood of time t. A spermatozoon joins an ovum to form a zygote, in this case, we represent this state (which includes all biological, chemical, molecular or physical characteristic of this substance) by a and the condition that a human or an animal (for convenience, we denote by γ) has the consciousness experience by b. In this case, γ moves the distance between a and b so that its consciousness ability is complete in the stage b. Therefore, γ does not have any consciousness experience in the stage a and has optimal consciousness experience in the stage b. Now we let state a and b occur at times 0 (or ta = 0) and tb , respectively. Now assume the time tx ∈ [0, t] represents the state and characteristic of x ∈ [a, b], then we define a function f from [a, b] onto [0, tb ] where f (x) = tx . We define a set as ∆ = {tx : the consciousness experience exists for x ∈ [a, b]}. Since tb ∈ ∆ and ∆ is bounded from below, we put inf ∆ = tc . By Consciousness axiom 1, it is clear 0 < tc . Now for all tx , ty ∈ [0, tb ] with tx < tc < ty , x has not consciousness experience ability, but y has. According to the above axioms, we encounter a contradiction when tx and ty are considered close enough. This conclusion shows that we are not able to determine when a living being reaches the stage of conscious experience from birth to death. This argument is also valid for the transformation of proteins into single-celled organisms and finally into intelligent multicellular organisms. Therefore, in the evolution of the chemical composition γ that we discussed above, we are unable to determine when γ is capable of experiencing consciousness. This issue is a strong proof of the theory of sensors that we presented in this section. We have a lot of information stored in our memory, but we don’t use all of them at the same time (or in a period of time) or we are not awareness to all of them in the period of time. The duty of extracting this information from the memory is available to the sensors. In one of these cases, environmental factors stimulate the sensors, and 36 K. HAGHNEJAD AZAR the sensors extract related information from the memory in this reaction. In another case, chemical changes in the body can stimulate the sensors, and as a result, essential information can be extracted from the memory. Of course, another way of extracting memory information can be directly due to the communication of our system components by sensors. Due to the fact that the sensors are active and changing consciously or unconsciously, and this activity exists even in sleep, as a result of these activities, part of the memory information can be extracted. For example, if we are supposed to wake up in the middle of the night and do something important, the sensors will take over this role. We may feel that there is a something that worries us or makes us happy, without touching the reason, and after we think carefully about the experience we may find the cause, which can be a real issue or event. For example, for a moment in a ceremony, our mind gets confused and then we realize that something happened or that we have to do something, of course, this situation can also happen in a dream. In any case, all events are caused by the activity of sensors. If we think about a topic and then leave it and focus on other topics, our sensors may follow the first topic in our subconscious mind. In general, when we encounter a new experience, the sensors can extract the memory information that is related to new experience and send them to other component of our system such as awareness. As we said, system sensors can be developed, and when messages enter the system memory, they are regularly processed by sensors. These processes and the performance of sensors can produce other messages that are different from the original message. The images that human can create in her/his mind can be related to this issue. In human societies, when humans can live in large groups, their sensitizers show more activity, and this issue causes a very rapid development of sensitizers, including the creation of special skills and talents in humans. An important point to pay attention to in the discussion of consciousness is the degree of consciousness of a system. The degree of consciousness of a system is exactly dependent on the physical conditions of the system’s sensors and the relationship between system components. For example, a person’s level of consciousness is exactly dependent on the physical conditions of the sensors in her/him brain. The clear point here is that during sleep, the activity of the sensors are very limited and the relationships between our components are minimized. For example, when the connection of the X3 or X8 component with other components of us becomes very weak in the during sleep, we cannot control and be aware of the output of our thoughts, ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 37 and we may enter into involuntary dreams, which are called dreaming. Basically, sleep or some states with less alertness are the result of decreasing the activity of our components and weakening their connection. Of course, when we are awake, our level of consciousness is adjusted according to the relationship of our components with each other and the performance of sensors. Yuval Nir and Giulio Tononi (2010) have been studied dream phenomenology. In that paper, authors showed that dream consciousness is remarkably similar to waking consciousness, although there are several intriguing differences in volition, self-awareness and reflection, affect and memory, and there is considerable variability between individual dreams. The neurophysiology of REM sleep, and in particular recent insights into its regional activity patterns, offers a useful starting point for relating dream phenomenology to underlying brain activity. However, the initial equation of REM sleep with dreaming has been shown to be inaccurate. Thus, it is time that researchers moved beyond sleep stages when trying to link dream consciousness to neuronal events, and focused on more subtle features of brain activity in space and time. One’s disconnection fromt he external environment when dreaming poses a central unsolved paradox, the answer to which might be instrumental for understanding dreams. Converging evidence from multiple fields of study, including phenomenology, development, neuropsychology, functional imaging and neurophysiology, support the notion that dreaming might be closely related to imagination, where brain activity presumably flows in a ‘topdown’ manner. Viewing dreams as a powerful form of imagination can help explain many of their unique features, such as sudden transitions, uncertainty about people and places, poor subsequent recall and disconnection from the environment, and offers testable predictions for future studies. Consider the components of a system. The quality and potential of the components of the systems are different and depend on various times. For example, our ancestors had different components than us hundreds of thousands of years ago and maybe our components be different in the distant future than today. Neanderthal human had different sensors compared to modern humans and animals have different sensors. Therefore, we have not a general framework to formulate or express a specific structure for all sensors of a complete system. In fact, the reason for this is related to the chemical and physical changes of a system at different times and its effect on the sensors of the system. We may wonder why a person who knows logic shows contradictory and illogical behavior in the face of problems. In other words, even though a person knows logic, she/he may not have a desire for logical 38 K. HAGHNEJAD AZAR requests that are contrary to her wishes and interests. In fact, the cause of this issue is related to the performance of our sensors. No matter how much we teach logic to a person, it is possible that in the end she/he will show illogical behavior where her interests or special psychological conditions demand. It is the structure of the sensors and the relationship between the system components that ultimately makes the final decision, and this is exactly the answer to the mentioned problem. The reason living things look for food or reproduce is rooted in the molecular evolution of sensors. In the evolution of chemical substance γ, the molecules inside γ are constantly affected by their external substances in a stage of evolution, at this stage a generation of sensors is born that are sensitive to this process. The activity process of these sensors leads to the tendency of γ to absorb more specific substances from around γ, and the continuation of this process causes the creation of other generations of sensors, which leads to the search for food sources and the reproduction of γ. Of course, when introducing the components of a system, we put this sensor inside F . For convenience, we call this sensor Y . Several factors may lead to the emergence of the sensor Y , for example, the energy requirement of previous generations of sensors can lead to the activity of this sensor. All these steps have occurred during the hundreds of thousands of years of sensors’ activity, and as we explained the possibility of choosing five beads at the same time, this evolutionary process for γ has worked out for millions of γ due to the repetition of these events. The activation of one type of sensor leads to the activation of other types of sensors. For example, as a result of the activity and evolution of the sensor Y , the next generation sensors that have the task of replicating the system are produced. This explanation is a symbolic explanation of the evolution of γ-sensors, but its detailed explanation is related to biology. The evolution of a system’s consciousness is directly dependent on the evolution of a system’s sensors. The activity rule of the sensors of a system is a method to explain the different operational codes of the system’s consciousness. Consider the component X7 , it consists of a classification of sensors that are sensitive to almost all the system components activity which is a justification for the integration of information by a cognitive system. Of course, the component sensors X7 , may appear after the evolution of most sensors or evolved in parallel with them. In the meantime, the point that is important and we should know it is that the concepts that we are interested to them and important to us are the results of the activities of the sensors that have led us to these desires over the years of evolution. The activity of the sensors ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 39 does not guarantee us to always choose a logical and so-called correct way. Illusory or melancholic thoughts can also be the results of the activity of the sensors and this is not abnormal. Of course, the quality of a system depends on the activity of the sensors, and if the activity of some sensors is disturbed due to improper feeding or accidents, we can see the effect of this change on the quality of the system. Voluntary and involuntary behaviors differ only in the activity of some sensors and their relationship. Our willpower and our decision-making depend on the behavior and quality of the sensors. The activity and quality of our sensors can increase or decrease under the influence of the environment and conditions of training or others experiences. The effectiveness and performance of sensors defines the difference between humans and artificial intelligence. For example, when someone asks us a question, the purpose of this person may not be the answer, and we may understand it. In fact, our understanding of the purpose of this person depends on the complexity and type of activity and function of our sensors, while artificial intelligence does not have this capability. The concept of time and space as an experience was created by the reaction or response of the sensors to the environment. According to the previous explanations, the sensors react or show sensitivity both to the environment and to each other. The result of this operator has led to the creation of the concepts of time and space as the experience of a system. The experience of space and time is different in various systems. For example, compared to humans, other animals such as insects and fish have a different experience of space and time. Human sensors have different functions from birth to adulthood, and therefore our experience of time and space during childhood is different from our experience during adulthood. In fact, the performance of our sensors leads to the experience of time and space, and this experience depends on the behavior of our sensors. As mentioned, the experiences of a system are the result of the activity of the environment and chemicals inside and around it. Therefore, different chemical compositions and environmental conditions can create a system with different experiences. Knowing the world as an experience also follows this role. In other words, environmental changes and the chemical and physical state around a chemical substance γ lead to the activity of its sensors, and in a time process, different generations of sensors are created, which lead to the creation of the system and thus lead to the creation of the system experiences. We know that the concepts of point, line, plane and space cannot be defined in mathematics and the concepts of matter and space in physics. Our experience of these concepts is a primary experience and not the result of other experiences. These 40 K. HAGHNEJAD AZAR experiences are the result of the activity and reaction of our system’s sensors and we can put them in the category of our dreams. The real world that we like to see and touch is within our experiences, which are the result of the activity of our sensors. Absolute talk of a real or unreal world is meaningless and it is the sensors inside a system that create a representation of a world for the system and this display is seen differently in various systems. And if we ask ourselves this question, what is the real world like outside the category of our sensors and experiences? This question would be pointless, because any answer would depend on our experiences and therefore on the activity of the sensors. The physical laws we have made for the universe are no exception. These rules are built based on the activity and reactions of our sensors and work in this domain. In other words, they are defined according to the correspondence between our sensors and our surrounding environment, and perhaps these rules can be defined differently in the systems of different categories. All organisms, living or non-living, have sensors that can respond to environmental changes to some extent. A question that scientists or philosophers usually ask is whether an artificial intelligence has experience. According to the explanations we have given regarding the behavior of sensors, systems that are in the same category can have many common experiences, but when the distance is greater, the experiences or, more precisely, the activity of the sensors will be different. According to our definition of conscious experience, an artificial intelligence can also have conscious experience. In fact, the sensors of a system can respond to themselves and the environment in the form of molecular or physical reactions, this process leads to the creation of a consciousness experience in the systems that works differently in each system. A point that may be interesting is that when we experience a phenomenon in nature, this phenomenon is really the same as we have experienced or it is in a different form. In the first stage, we may claim that it must be a phenomenon in nature that we experienced, but when we have schizophrenia or take certain drugs and drinks, this claim may not be true. Now, if more people experience the same phenomenon and are confident about their health, then our claim can be almost true. Now, regarding the phenomenon that we experience, our knowledge is in the domain of our experiences, so any result and explanation regarding this phenomenon will be within the framework of the class of our experiences. Sensory theory can explain many questions, including how we desire and enjoy life, why we sometimes lose this desire and pleasure, why we want to live forever and why we afraid of death and destruction? According to the theory of relativity, when an object accelerates relative to us, the space and time we have ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 41 around us (we call this state A) is different from the space and time we observe inside the object (we call this state B). In other words, space and time are contracted inside the objects that accelerate towards us. Our experience of evaluating the state of space and time in states A and B is related to changes that occur in our sensors or physical changes in state B lead to it. In other words, does acceleration cause changes in the activity of sensors that lead us to see space and time as relative, or can acceleration directly cause physical changes in space and time? If we want to be more clear, let’s raise this issue: Do physical changes within B leads to our experience of relativity or the changes that occur in the our sensors? 7. On the Mathematical methods for studying of the consciousness experience Kleiner, J. (2020) have been studied some parts of the structure of the system as models of consciousness by mathematical formalism. The basis of his work was to go beyond the mathematical representation of experience, and in fact consider formal hypotheses about how conscious experience relates to the physical domain, i.e. formal models of consciousness. He give an account of what warrants mathematical representation of phenomenal experience, derive a general mathematical framework which takes into account consciousness and which mathematical structures some of the key characteristics of conscious experience imply, showing precisely where mathematical approaches allow to go beyond what the standard methodology can do. Integrated Information Theory (IIT) has gained a lot of attention for potentially explaining, fundamentally, what is the physical substrate of consciousness. Tononi, G. (2008) has been studied Integrated information and he defined the function φ as the amount of information generated by a complex of elements. The foundational concepts behind IIT were extremely innovative, and it has been very exciting to see certain predictions being upheld in experiments. It aims to describe both the quality and quantity of the conscious experience of a physical system, such as the brain, in a particular state. An IIT aims to specify for each system in a particular state its conscious experience. As such, it will require a mathematical model of such experiences. Kleiner, J. and Tull, S. (2020) have been presented the mathematical structure of this theory. In this manuscript, the basis relationships of the physical system class and experience spaces have been investigated. They provided a definition of a generalized IIT, that is, they studied which exact structures the IIT algorithm uses in the mathematical description 42 K. HAGHNEJAD AZAR of physical systems and in the mathematical description of conscious experience, on the other hand. Many books and articles such as Chalmers, D. J. (1996, 2003, 2009) and others have been written to examine consciousness or its exact definition. There is an important question that which physical system can generated the consciousness, the quantity or level of consciousness of a complete system. Kleiner, J. (2020) has been design mathematical models for describing conscious experience and its relation to the physical domain of brain. He defined a mathematical space that represents conscious experience. He has shown that this mathematical representation of experience allows to quantify the ambiguity involved in any reference to experience precisely. Kleiner and Erik (2021) described both the quality and quantity of the conscious experience of a physical system, such as the brain, in a special status. In this contribution, they raised the mathematical structure of the conscious theory. They have been introduced a class P , including the elements p ∈ P as particular physical system which has some specific physical configuration, state, or dynamics. P might comprise the set of long-range cortical connections that make up the global workspace of the brain. They provide a formal framework for experimentally testing a particular class of theories of consciousness. The class that they consider makes predictions about the conscious experience of physical systems based on observations or measurements. This information is used to create datasets such as functional networks, wiring diagrams, models, or transition probability matrices. To formalize this process, they denoted by O all possible datasets that can result from observations of P , that is, each o ∈ O is one particular dataset, the result of carrying out some set of measurements on p. They denoted the datasets that can result from measurements on p with obs(p) where obs is a function from P into O. They defined another function such as pred from O into E, denotes the space of possible experiences specified by the theory under consideration where pred(o) is a a subset of all experiences of a theory models for all o ∈ O. In that paper, two functions pred and obs are correspondence functions. In this part, we try to find some relationships between the conscious experience and the physical domain of a system. In the following, we show that all of physical signals occurs in the brain is not bounded. We know that for a consciousness experience in mind there exists at least one physical signal occurs in the brain. Let P and E be the all of physical signals occurs in the brain and consciousness experience in mind, respectively. So there exists a function Γ from P onto E where ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 43 for any consciousness experience set in mind B ∈ E there exists A ∈ P such that Γ(A) = B. It is clear that consciousness experience set in mind is not bounded. For example, for each natural number n we have consciousness experience such as αn and there is a relationships n ←→ αn between them . Since the natural numbers is infinite, our the set of consciousness experience from numbers is infinite. Thus all of physical signals occurs in the brain is not bounded. This result shows that the information stored in our memory is not bounded. And as a result, the processing and analysis of information in our minds will not be limited. According to the consciousness experience information set E, we get some information about how the physical domain of brain, P works. Now if we put the elements of P that lead to an experience in the form of a class, then Γ−1 can be a function. The set Γ−1 (B) = {Γ−1 (B) : B ∈ E} is complete physical domain of brain in the relation with the consciousness experience set in mind. Considering that all the physical signals of the brain have not result in the form of conscious experience in this case Γ−1 (E) 6= P. It follows that DomainΓ ( P. So we restrict the function Γ on the its domain and we put DomainΓ = A without any ambiguity. So we can assume Γ−1 (E) = P. In this case, there exists a one-to-one correspondence between P and E. Now as notice to (3,5), obviously that Γ−1 (w(α)) ∈ A where α is a massage that the system has received. More simply, if we experience a massage α as frequency of light that is translated to a color, X2 (X1 (α)), then Γ−1 (X2 (X1 (α)) will be a physical domain this color in the brain. The definition of a function with a specific rule between P and E, is not possible. Due to the fact that the set of consciousness experiences is limitless and does not have a specific structure, so we can not define a rule for this function between two sets. In order to obtain a rule for the function Γ, we must to restrict our domain and range. Unfortunately, as following, from a mathematical points of view (Set Theory), such sets and functions can lead to contradictions, of course the mathematical representation of all our experiences as a set is contrary to the principles of set theory. Maybe the limiting the domain of our discussion can solve this problem. As the above discussion, there is one-to-one correspondence function from DomainΓ = P into E. P itself is an experience, so there is a p ∈ P such that P(p) = P that as mathematics looking is meaningless. To solve this problem, we have to limit the Domain and Range of the function Γ and consider a finite time interval for the set of experiences. On the other hand, the collection of all the experiences of a complete system cannot be a set. By way of contradiction, we assume that ∆ 44 K. HAGHNEJAD AZAR is the set of all the complete system experiences. Then ∆ itself is a experience of the system, so ∆ ∈ ∆. There is another way for making the collection of system experiences. If we consider all humans as a system w, then each human have a finite number of experiences in a very small time span such as time interval [t1 , t2 ]. If ∆(t) is the every experiences of w for all s ≤ t, then ∆(t) is finite. Now, it is clear that ∆(t1 ) ⊆ ∆(t2 ) whenever t1 ≤ t2 . Now we define ∆ = ∪t ∆(t), which implies that ∆ is countable set. It follows that ∆ is a possible experiences for the system. Since ∆ itself is experience, ∆ ∈ ∆. Considering that the last result is contrary with the principles of set theory, so ∆(t) can not be as a set. It follows that ∆(t) is infinite collection of our experiences. Unfortunately, this last result is contrary to our observations from the collection of our experiences in very short period of time. In the following, we will try to define the set of experiences of a complete system more precisely. Let A0 be a set of experiences that do not result from other experiences such as seeing different colors, feeling different pains and hearing different sounds, A1 be a set of experiences that resulted Q from the experiences of A0 . We can define a function f1 from ∪+∞ n=1 n A0 into A1 , that is, f1 (x1 , x2 , · · · , xn ) = y means that the experience y follows from the experiences x1 , x2 , · · · , xn where xi ∈ A0 for all 1 ≤ i ≤ n and y ∈ A1 . Here, the comparison of two colors, the act of counting or the reaction against a pain will be members of A1 . We continue this process and assume that the set of experiences An is n−1 generated by the set of experiences ∪i=1 Ai and the function fn . Now, it is clear that ∆ = ∪+∞ A . If A is a set, so ∆ will be a set. The problem 0 i=1 i here is that we had a difficulty for defining ∆ as a set, so how does the preceding relation can hold? Now, if we have a function of the process of our brain’s behavior to the set of experiences A0 , we can finally expand this function to all our experiences. Now we can limit the function Γ−1 defined above to A0 . Thus Γ−1 (A0 ) is a set of brain processes that are caused by external stimuli. Therefore, all activities and behaviors of the brain that lead to a experience are obtained from the extension of the function Γ−1 to ∆. On the other hand, according to the definition of the component X2 , it is clear that X2 = A0 . Since ∆ is not a set, X2 is not a set. The reason for this problem can be that we have different experiences from the same phenomenon. For example, when we see red color with different concentrations and imagining it in a dream make many different experiences. Therefore, to solve this problem, we put the phenomenon of seeing, imagining or any experiences the color red in a class as one element of A0 . The set of all possible experiences for a complete system in a time interval can be of any arbitrary size. For ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 45 example, if we represent the white color and the black color with w and b, respectively, there is a function f from [w, b] into [0, 1] where the elements of set [w, b] are combinations of colors between w and b, that is, f (x) is a the degree of color indicates how close to white or black when x ∈ [w, b]. f is a one-to-one and surjective and we define d(x, y) = |f (x) − f (y)| for all x, y ∈ [w, b] where d is a distance between x and y. It follows that f is an isomorphism. Since each x ∈ [w, b] is an experience, from a mathematical point of view, all our possible experiences of seeing or imagining colors between white and black have the cardinal c, but these experiences are not possible for any system. So, if our experiences starting from an almost absolute brightness and ending in absolute darkness, and this experience occurs continuously (Like the sunset moment by moment), we cannot claim that we have experienced this entire period. Because the role of the time process from complete light to complete darkness is important. The process of our experience from light to dark may occur in a minute, an hour or a day, and our experiences will be different. In other words, our experiences from seeing a light to seeing complete darkness depend on the time when this process occurs. We have the same problem with our emotions like love. Here, for an experience of smell or pain, there is also a continuous interval from zero to the last upper bounded that such as above have cardinal is c. In general, sensors do not always follow specific rules for their activities, and due to environmental and internal chemical changes of systems, unpredictable changes occur for the experiences of systems. Sensors constantly react to changes in the environment, and their activity does not have a specific rule to create experience, and their fluctuations are not bounded. Considering that we do not have a specific rule for all the environmental changes around us, no specific rule can be predicted for the reaction of sensitizers in general. These examples show that it is difficult to talk about the mathematical representation of all our experiences. In order not to create more confusion, we take ∆ as a collection or class of experiences. Now, to avoid such ambiguities, here we mean set, subset, and function, respectively, class, subclass, and relation. Most philosophers and scientists are looking for rules and methods that can fully analyze the human experiences. Unfortunately, a system cannot completely analyze itself and make a rule for it. Of course, in chapter Three, we stated that the systems with higher potentials can analyze the systems with lower potentials. Here, our mean for raw experiences is that these experiences are not obtained by logical reasoning, for example, we consider seeing a color, 46 K. HAGHNEJAD AZAR liking or smelling a flower, or listening to a piece of music as raw experience. In this section, we mean the language of the system, including all of system raw experiences and the methods of deducing a system that connects experiences and we mean the language of mathematical logic, including mathematics tool and mathematical reasoning methods to express a mathematical conclusion. Of course, it may not be necessary to separate the methods of reasoning and conclusions from our experiences because they are also a kind of conscious experiences. A mathematical model for an intuitive or mental concept is the most standard model that all related systems have the same output. The process of our understanding of an event, phenomenon or concept may have different outputs in different expressions. For example, when two people see the same color, we cannot find a reason that they see that color in a similar or different way, but in the examination of mathematical concepts, the same observations are acceptable to some extent. Therefore, if our observations have a mathematical basis, our perceptions can approach each other to an acceptable extent. In mathematical logic, as in traditional logic, deductions and proofs are central objects of investigation. However, it is the methods of deduction and the types of argument as used in mathematical proofs which are considered in mathematical logic. Since we have experience to both languages, the language we use in mathematical logic is a subset of a complete system language. In other words, if we represent the language of mathematical logic with ML and the language of the complete systems set with UL (means: Universal language), then there exists an injective mapping υ from ML into UL. The range of the function υ is called Logic experiences for d that is, ML d = υ(ML) ⊂ UL complete systems set and we show by ML, d is a structure with consistent principles and logical results where ML of our experiences. A logical language of a system (or LLS) means a language similar to the language of mathematical logic, which includes d ⊆ LLS. reasoning methods to reach a true proposition. It is clear ML Unfortunately, there is no logical language for a complete system d By way of contradiction, we assume that is being an extension of ML. d Let B = {X ⊆ ∆ : X ∈ that LLS is an extension of ML. / X}. It is clear that ∆ ∈ / B and {1} ∈ B. Now, we define the property P (X) ≡ (X ∈ / X) for all subset X of ∆. Now for a set X ⊆ ∆, if X∈ / X, then we say that P (X) holds or as proposition is correct. For example P ({1} holds, but P (∆) not holds. So we can write B = {X ⊆ ∆ : P (X) holds} Now we have the following contradiction: ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 47 (1) if P (B) holds, then B ∈ / B, and so P (B) not holds. (2) if P (B) not holds, than B ∈ / B, and so P (B) holds. On the other hand, a mathematical representation of all conscious experiences not exist. Let E be a mathematical representation of ∆. Since every subset of E is experienced, E ⊆ ∆. Let X ⊆ E. Since X is experienced, X ∈ E. It follows that ρ(E) ⊆ E which is a contradiction, where ρ(E) is including all of subset E. As above state, a system cannot completely and fundamentally analyze all of its experiences. By way of contradiction, assume that such a complete analysis exists for all experiences of a system and the set of the all experiences consciousness which analysis all experiences denote by δ. On the others words, δ can be analysis ∆. Since δ is itself experience, define the set H consisting of the times t which δ ∈ / ∆(t), that is, H = {t : δ ∈ / ∆(t)}. It is clear that H is not empty set. Since H is bounded above, sup H = t0 . So, for each t > t0 , δ ∈ ∆(t). On the other hand, the collection of all our experiences at time t0 , ∆(t0 ), has led to the creation of δ. Since δ can analysis ∆, ∆(t) can produce ∆ for all t > t0 . On the other hand ∆(s) can not produce ∆ for all s < t0 . Now let s < t0 < t, for the time [s, t], we will have very limited experiences when t and s are very close together which is contradiction with the above sentences. 8. The relationship between the system and its environment When physical and chemical factors in an environment lead to the formation of a system, the logic and regularity concepts that exists within the system will be a function of the physical and chemical performance of the environment. In other words, the way the system components activity is exactly depend on the physical and chemical mobility of the surrounding environment. In this case, when the system processes its environment, the system almost observes some kind of regularity and intelligent scheduling in its accessible environment. This regularity that a system observes is actually a kind of correspondence or equivalence between the internal processing of the system and the performance of its surrounding environment. Since the birth and activity of a system depends on the chemical and physical functions of its surrounding environment, there is a correspondence between activity and mobility of the system and activity of the surrounding environment. In simpler words, when a person observes a so-called intelligent planning 48 K. HAGHNEJAD AZAR in her surroundings which this follows a purposeful logic, this type of observation is due to system internal adaptation to the physical and chemical function of her environment. The correspondence that exists between the system and its chemical and physical environment leads to the fact that there is some kind of logical regularity in our environment that is the result of an intelligent planning, but this conclusion is completely wrong. If we want to explain this issue more precisely, the intelligent mechanisms that we observe in nature are due to the correspondence of the system with the surrounding environment. The birth of the system is exactly a function of the chemical and physical interactions of the environment around the system, so this way of birth of the system has led to this correspondence. This correspondence between the system and its surroundings leads to the system defining a concept called regularity that follows an intelligent thought, but the exact answer is related to the correspondence or equivalence within the system and its surrounding environment. For example, suppose we built an intelligent machine that could evaluate our behaviour. This machine will observe a kind of regularity and logic in our behaviour due to our approximate correspondence or equivalence with the machine that we created inside the machine when we built the machine. Therefore, the functions that the physical and chemical reactions around system have over time create an equivalence relationship with the function of a system. As a result, the order, regularity and logical conclusion that a system observes in its surrounding environment is the equivalence relationship between the system and its surrounding environment. This means that there is absolutely no regularity or logic in nature, and this regularity that a system observes or understands is the result of this equivalence. The root of this equivalence is precisely related to the way systems are created. According to the explanation of the previous chapter, the sensitizers of a system are based on the physical and chemical behavior of their surroundings and the changes around them can make them sensitive to these changes. The sensors of some systems can record these changes in their memory and thus when they encounter similar changes by their sensors they can compare them. Of course, let me remind that this interface is also done by sensors. These processes lead to a correspondence between what occurs in nature and a system experiences. In this process, the experience of a system depends on the changes around it and the behavior of the sensors inside it. Here, whether the experience of a system is real or not is meaningless and must be evaluated in its own context. Two different systems cannot always see and analyze their surroundings in the same way because they have different sensors and components. For example, most animals and ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 49 insects cannot experience the roundness of the earth or the movement of the earth towards the sun, because their sensors are not capable of these experiences. And similarly we also have this problem to understand some phenomena. Our experience with light frequencies is in the form of observing different colors, and the reason for this is precisely related to the reaction of the sensors in the X1 and X2 components. If our sensors worked differently, our experience of seeing light could be different. This is true for other experiences as well. Regarding the various topics that we talk about them, we sometimes refer to logical thinking or illusory thinking. Simply put, a logical thought is the result of a number of correct deductions from consistent principles, but an illusory thought is the result of our psychological feeling with respect to one or more phenomena. What is the main difference between these two concepts? A person who comes to a conclusion with delusional thinking has her/his own reasons and may consider it as logical thought. The correct operation of component X4 , which uses the techniques of mathematical logic to draw conclusions from a phenomenon or argument, leads to a logical thought or conclusion. In illusory inference, one cannot use logic that is consistent with mathematical logic in the processes within the system. In the first stage of a system experiences, the correctness of a proposition in the system depend on the correspondence between it and its environment. Suppose the system receives information at a certain time, the system processes this information according to its criteria, if this information is consistent with the observations of the system, then the system gives a correct value for this information. Here, the system’s observations mean the information that the system has given to these correct evaluation and accepted them as correct propositions. Systems have basic information that they maintain as basic principles and use to check whether propositions are true or false. Of course, these basic principles are not fixed and change in different times and conditions. In the case of living organisms, the important question is how these basic principles arise. Of course, these basic principles in simple systems such as microbes, viruses, plants, etc. are in the form of molecular characterization (In short: MC), but in complex organisms such as animals and humans, in addition to the molecular characteristics, it is the information that the system has kept in its memory as basic principles (In short: BP). System components play a very important role in building of BP. Basically BP is a development and extension of MC that happened over time. In this extension, the components of the system have become more complete. The basis for the development of system components is precisely related to MC and finally, it has led 50 K. HAGHNEJAD AZAR to the creation of BP. Now if we add these two characteristics of the system to the system components, the correctness of a statement inside the system can be displayed as the following function: f (MC, BP, X1 , · · · , X10 ). In other words, the output of the system w has the base on MC ∧ BP . These relationships show us precisely that the variables that make a statement to be evaluated as true or false within the system depend on the components of the system and the compatibility of the system output with MC ∧ BP . Of course, here the statement of true or false that is independent of a system is meaningless, in other words, absolute correctness or incorrectness is meaningless. The concept of correctness or incorrectness of a phenomenon depends on the processing within a system and the concept of correct proposition or the concept of reality is meaningless in the outside of a system. In other words, if there is no system, the concept of a true or false statement or the concepts of being real or not, will be meaningless. 9. Corollary In this paper we have shown by mathematical methods that it is not possible to distinguish between living and non-living organisms, and so there is not any accurate definition for living organisms. We looked at the components of a system and explained how a system can receive and process information with the help of these components. With the help of humans system components, we examined their perception of a phenomenon. The structure of humans thought and perception is almost dependent on the their components, which creates a range of perception. Our behaviours and perception of the environment can be entirely dependent on the functioning of these components of our system. We consider consciousness to be the initial term that is either entered into the system by the sensors or created by the components. On the other words, consciousness is an initial translation that the sensor of a system receives information from outside or inside a system. This initial translation is the main basis of our understanding of our environment, and the performance of the components of a system depends precisely on this initial translation. The performance of consciousness depends on the potential of the sensors of a system that receive information and transmit it to the system consciousness. Ultimately, our perception depends on two things: (1) The system sensors. ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 51 (2) The potential of the system to process the information entered by the sensors. Of course, it should be noted that the components X1 and X2 play an important role in the operation of a system. Careful examination of simple systems such as plants, insects, or artificial intelligence helps us to examine more complex systems, such as the human system. We may ask ourselves or others many philosophical questions throughout our lives, including: (i) What are the difference between living and non-living organisms? Is there any definition for living things? (ii) Why does the world exist, and is there any specific purpose? (iii) Why do humans exist and what is the purpose in life? (iv) Do some of the systems have option over their function? (v) Do states such as conscious thoughts and beliefs have phenomenal characters, or inherited from sensory states and are all perceptual experiences conscious? There may be more questions of these kind that are philosophical, but it is clear that some of these questions are baseless or meaningless. In order to get the satisfaction and accurate answers to the above and similar questions, we must carefully examine the performance of the systems. Of course, a careful study of the topics in this article will help us to be able to answer these questions completely. A careful examination of the functioning of systems helps us to answer philosophical questions about human or understanding of the world more accurately. A closer look at the components of the systems helps us to know the systems more accurately, and knowing the systems helps us to better understand philosophical questions and be able to answer them better. Here, a proposition is true only when it has a kind of equivalence with the basic principles of the system. Absolute reality and absolute truth are meaningless, and the truth or falsity of a phenomenon is precisely dependent on the system that processes it. Without the existence of systems, concepts such as correct or incorrect propositions, real or unreal phenomena are meaningless and there are systems that create these concepts and give them meaning. According to the explanation of this article, it is clear that two universals are intelligible to us. The first one is the world consisting of the range of our experiences, as we said, the creator of this world is our sensors and the second is the world that includes the domain of our experience. Our sensors are the interface between these two worlds, 52 K. HAGHNEJAD AZAR and their range of functionality and potential enhances this connection. Our understanding of the universal and how it works depends on the potential of our system and the information that our sensors can receive and transmit into the system for the next steps. If we represent the information received by the system with the set A and the potential of the system with w, the system’s ability to recognize and interpret the world will be a function of A and w. Now, if the function ϕ(A, w) is the potential of our awareness of the world, then the range of our awareness will be this function and will not be accessible beyond it. The range of our understanding of the world is this function and we only can comment or conclude on the world around us within this range. References [1] Boly, M. (2013) Consciousness in humans and nonhuman animals: recent advances and future directions, Front. Psychol, 4: 1-20. [2] Calvo, P. (2017) what is it like to be a plant? Conscious Stud 24: 205-227. [3] Chalmers, D. J. (1996) The Conscious Mind, Oxdord University Press. [4] Chalmers, D. J. (2003) The Content and Epistemology of Phenomenal Belief. Consciousness: New Philosophical Perspectives. Oxford University Press. [5] Chalmers, D. J. (2009) The character of consciousness, Oxford University Press. [6] Cleland, C. E. (2012). Life without definitions. Synthese, 185(1), 125-144. [7] Cleland, C. E. (2019), The quest for a universal theory of life, University Printing House, Cambridge CB2 8BS, United Kingdom. [8] David H. and Hall K. (2022), Early Life on Earth – Animal Origins, National museum of natural history. [9] Frenkel-Pintera M. and Others, (2019), Selective incorporation of proteinaceous over nonproteinaceous cationic amino acids in model prebiotic oligomerization reactions, Proc Natl Acad Sci, 116(33), 16338–16346. [10] Koch C. and Tsuchiya N. (2012), Attention and consciousness: related yet different. Trends Cogn. Sci. 16, 103–105. [11] Koch C. (2014), Is consciousness universal? Sci. Am.Mind 25, 26–29. [12] Jianhui, L. (2019), On the Definition of Life, Philosophy Study, 9(9), 497-511. [13] Laureys S. and Tononi G. (2009), The neurology of consciousness cognitive neuroscience and neuropathology, Elsevier Ltd. [14] Mallatt, J. Michael R. B. Andreas Draguhn, David G. R. and Lincoln Taiz, (2021) Debunking a myth: plant consciousness, Protoplasma 258, 459–476. [15] Tononi, G. (2004), An information integration theory of consciousness, BMC Neurosci. 42(5), 1-22. [16] Tononi, G. (2005), Consciousness, Information Integration, and the Brain, Prog Brain Res. 150, 109–26. [17] Tononi, G. (2008), Consciousness as Integrated Information: a Provisional Manifesto, Biol Bull. 215(3), 216–242. [18] Tononi, G. (2012), The integrated information theory of consciousness: an updated account, Arch. Ital. Biol.150, 56–90. [19] Tononi G. (2015), Integrated Information Theory. Scholarpedia. 10(1), 41-64. ANALYZING OF A SYSTEM AND ITS CONSCIOUSNESS 53 [20] Tononi G, Boly M, Massimini M, Koch C (2016) Integrated information theory: from consciousness to its physical substrate, Nat Rev Neurosci. 17, 450–461. [21] Trewavas, A. Baluška, F. Mancuso, S. and Calvo, P. (2020) Consciousness Facilitates Plant Behavior, Trends Plant Sci. 25, 216-217. [22] Lamers, J, Meer, T.V.D. and Testerink, C. (2020), How Plants Sense and Respond to Stressful Environments, Plant Physiology, April. 182, 1624–1635. [23] Koch, C., Massimini, M., Boly, M. and Tononi, G. (2016), The neural correlates of consciousness: progress and problems. Nat. Rev. Neurosci. 17, 307–321 [24] Kleiner J. and Hoel E. (2021), Falsification and consciousness, Neuroscience of Consciousness, 7(1), 1-20. [25] Kleiner, J. (2020), Mathematical Models of Consciousness, Entropy, 22(6), 1-53. [26] Kleiner, J. and Tull, S. (2020), The Mathematical Structure of Integrated Information Theory, Frontiers in Applied Mathematics Computer Science, 1-14 [27] Knuuttila, T. and Loettgers, A. (2017), What are definitions of life good for? Transdisciplinary and other definitions in astrobiology, Biology and Philosophy, 32, 1185–1203. [28] Nir, Y and Tononi, G. (2010), Dreaming and the brain: from phenomenology to neurophysiology, Trend Cogn Sci, 14(2), 88-100. [29] Kolb, V. M. (2015), Origins of Life: Chemical and Philosophical Approaches, Evolutionary Biology Springer Science+Business Media New York. Department of Mathematics and Applications, Faculty of Mathematical Sciences, University of Mohaghegh Ardabili, Ardabil, Iran. Email address: haghnejad@uma.ac.ir

Physics of the mind: Concepts, emotions, language, cognition, consciousness, beauty, music, and symbolic culture Leonid I. Perlovsky Harvard University and Air Force Research Lab. Abstr act Mathematical approaches to modeling the mind since the 1950s are reviewed. Difficulties faced by these approaches are related to the fundamental incompleteness of logic discovered by K. Gödel. A recent mathematical advancement, dynamic logic (DL) overcame these past difficulties. DL is described conceptually and related to neuroscience, psychology, cognitive science, and philosophy. DL models higher cognitive functions: concepts, emotions, instincts, understanding, imagination, intuition, consciousness. DL is related to the knowledge instinct that drives our understanding of the world and serves as a foundation for higher cognitive functions. Aesthetic emotions and perception of beauty are related to ‘everyday’ functioning of the mind. The article reviews mechanisms of human symbolic ability, language and cognition, joint evolution of the mind, consciousness, and cultures. It touches on a manifold of aesthetic emotions in music, their cognitive function, origin, and evolution. The article concentrates on elucidating the first principles and reviews aspects of the theory proven in laboratory research. Keywor ds: the mind, physics, neuroscience, emotions, concepts, consciousness, the knowledge instinct, beautiful, music. Physics and the mind Physics concentrates on the fist principles, a few fundamental laws of nature explaining significant part of knowledge in a wide field. Recent discoveries in neuroscience make it possible to identify the first principles of the mind-brain. These fundamental laws are the subject of this article. Logic vs. mind For a long time people believed that intelligence is equivalent to logical conceptual understanding and reasoning. Although it is obvious that the mind is not logical, over the course of the two millennia since Aristotle, many people have identified the power of intelligence with logic. Founders of artificial intelligence in the 1950s and 60s believed that by relying on rules of logic they would soon develop computers with intelligence far exceeding the human mind. This story begins with Aristotle, the inventor of logic 1. Aristotle, however, did not think that the mind works logically; he invented logic as a supreme way of argument, not as a theory of the mind. This is clear from his many writings, for example, in “Rhetoric for Alexander” Aristotle lists dozens of topics on which Alexander had to speak publicly 2. For each topic, Aristotle identified two opposite positions (e.g. make peace or declare war; use torture or offer gold for extracting the truth, etc.). For each of the opposite positions, Aristotle gave logical arguments to 1 argue either way. Clearly, for Aristotle, logic is a tool to express previously made decisions, not the mechanism of the mind. Logic can only provide deductions from the first principles, but cannot indicate what the first principles should be. To explain the mind, Aristotle developed a theory of Forms, which will be discussed later. But during the following centuries the subtleties of Aristotelian thoughts were not always understood. With the advent of science, the idea that intelligence is equivalent to logic was gaining grounds. In the 19th century mathematicians turned their attention to logic. George Boole noted that foundations of the Aristotelian theory of logic were unsatisfactory. These foundations included the law of excluded middle (or excluded third) stating that every statement is either true or false and any alternative is excluded 3. But Aristotle also emphasized that logical statements should not be formulated too precisely (say, a measure of wheat should not be defined with an accuracy of a single grain), that language implies the adequate accuracy, and everyone has his mind to decide what is the reasonable accuracy. Boole thought that the contradiction between the exactness of the law of excluded middle and the vagueness of language should be corrected. A new branch of mathematics, formal logic was born. Prominent mathematicians contributed to the development of formal logic, including George Boole, Gottlob Frege, Georg Cantor, Bertrand Russell, David Hilbert, and Kurt Gödel. Logicians ‘threw away’ uncertainty of language and founded formal mathematical logic based on the law of excluded middle. Hilbert developed an approach named formalism, which attempted to define scientific objects formally in terms of axioms or rules. Hilbert was sure that his logical theory also described mechanisms of the mind: “The fundamental idea of my proof theory is none other than to describe the activity of our understanding, to make a protocol of the rules according to which our thinking actually proceeds.” 4 Almost as soon as Hilbert formulated his formalization program, the first hole appeared. In 1902 Russell exposed an inconsistency of formal logic by introducing a set R as follows: R is a set of all sets which are not members of themselves. Is R a member of R? If it is not, then it should belong to R according to the definition, but if R is a member of R, this contradicts the definition. Thus, either way we get a contradiction. This became known as the Russell's paradox. Its colloquial formulation asks the following question. “A barber shaves everybody who does not shave himself. Does the barber shave himself?” Either answer to this question (yes or no) leads to a contradiction. This barber, like Russell’s set, can be logically defined, but cannot exist. For the next 30 years mathematicians where trying to develop a self-consistent mathematical logic, free from the paradoxes of this type. But, in 1931, Gödel has proved that it is not possible 5, formal logic was inconsistent, self-contradictory. Belief in logic has deep psychological roots related to functioning of human mind. A major part of perception and cognition is not accessible to consciousness directly. We are not conscious of neural firings; we are conscious about the ‘final states’ of these processes, which are perceived by our minds as ‘concepts’ approximately obeying formal logic. For this reason lay people and prominent mathematicians believe in logic. Even after the Gödelian proof, founders of artificial intelligence in the 1950s and 1960s still insisted that logic is sufficient to explain working of the mind. Difficulties of modeling the mind since the 1950s: Complexity and logic Simple object perception involves “bottom-up” signals from sensory organs and “top-down” signals from mental representations (memories) of objects. During visual perception these signals interact in the visual cortex, the mind associates signals from objects with mental 2 representations of object. This produces object recognition; it activates brain signals leading to mental and behavioral responses, which constitutes understanding. Developing mathematical descriptions of the very first recognition step in this seemingly simple association-recognition-understanding process met irresolvable difficulties. These difficulties were summarized under the notion of combinatorial complexity (CC) 6. CC refers to multiple combinations; say recognition of a scene requires concurrent recognition of multiple objects that could be encountered in various combinations. CC is prohibitive because the number of combinations is very large: for example, consider 100 objects (not too large a number, when you look in any direction you often see more than 100 objects). The number of combinations of 100 objects is 100100, exceeding the number of all elementary particle events in life of the Universe. The mind would never be able to compute that many combinations. It turned out that various manifestations of CC in artificial intelligence, pattern recognition, neural networks, fuzzy logic, etc. are all related to formal logic and Gödel theory. Even mathematical approaches specifically designed to overcome logic, like neural networks and fuzzy logic, still rely on logic during training or learning procedures: e.g., “this is a chair” – is a logical statement. Dynamic logic (DL) DL was invented to overcome difficulties of classical formal logic and CC 7, 8. According to DL, mental representations in memory are vague and approximately correspond to multiple objects and situations. Therefore there is no need to consider multiple combinations. In processes of perception and cognition, mental representations are modified to better fit sensor data. As fits improve, vagueness is reduced. Representations become crisper; they compete for evidence in data (bottom-up signals). Representations that best fit data, win the competition, become crisp and available to consciousness. To summarize, DL is a process from-vague-to-crisp, and from unconscious to conscious (or from less conscious to more conscious). Relying on knowledge of neural mechanisms of perception discovered in a recent decade, everyone can experimentally verify in 3 seconds that the DL vague-to-crisp process operates in one’s brain-mind. Close your eyes and imagine an object in front of you. This imagination is vague, not as crisp as perception with opened eyes. Also, it is not as conscious, and with opened eyes, it is difficult to consciously remember the imagination. Similar experiment was performed with much more details using brain imaging at Harvard University in the Laboratory of Moshe Bar 9. Perception of objects is not momentary as it may seem. The process takes approximately 1/6th sec. Conscious perceptions are preceded by activations of cortex areas storing memoriesrepresentations of objects. The initial projections of these representations to visual cortex are vague. These vague representations and the entire 1/6th sec perception process are not accessible to consciousness. Example of DL operations is illustrated in Fig. 1. The true patterns without noise are shown in (A), and the actual data with noise are in (B). Previously, finding patterns under noise, like in (B), was an unsolvable problem because of CC of fitting models to the data. DL solves this problem as illustrated in (C) through (H). Beginning with a vague model (representation) in (C) it converges to crisp ones in (H) similar to the true patterns in (A). 3 A B C D E F G H Fig.1. Finding ‘smile’ and ‘frown’ patterns in noise, an example of DL operation: (A) true ‘smile’ and ‘frown’ patterns are shown without noise; (B) actual image available for recognition (signal is below noise, signal-to-noise ratio is about 1/3 to 1/2 of noise; (C) an initial fuzzy blob-model, the fuzziness corresponds to uncertainty of knowledge; (D) through (H) show improved models at various iteration stages (total of 21 iterations). Between stages (D) and (E) the algorithm tries to fit the data with more than one model and decides, that it needs three blob-models to ‘understand’ the content of the data. There are several types of models: one uniform model describing noise (it is not shown) and a variable number of blob-models and parabolic models, which number, location, and curvature are estimated from the data. Until about stage (G) the algorithm ‘thinks’ in terms of simple blob models, at (G) and beyond, the algorithm decides that it needs more complex parabolic models to describe the data. Iterations stopped at (H), when similarity stops increasing. This example is discussed in more details in 10. The Knowledge Instinct (KI) DL is mathematically equivalent to maximizing similarity between mental representations and sensor data about the world. This similarity is a measure of knowledge (of the world). The DL process therefore increases knowledge. Perception, and the very survival of an organism requires constant execution of this process. It is an inborn mechanism and does not depend on our will. In other words, it is an instinct, and it is called the Knowledge Instinct. As discussed below, KI is a foundation of all our higher mental abilities. The word “emotion” is used to designate many different processes in mind. Here we only consider one mechanism of emotions, described by instinctual-emotional theory of Steven Grossberg and Daniel Levine 11; emotions are neural signals conveying to decision-making brain areas information about objects and events that could satisfy instinctual needs. For example, if 4 one’s instinct for food is not satisfied, one feel hunger. Here we concentrate on KI and related emotions. These emotions related to knowledge are called aesthetic emotions. They are not necessarily related to art; first of all they are related to every process of perception and cognition. Subjectively we perceive them as harmony or disharmony between contents of our mental representations and surrounding world. When the objects around corresponds to our expectations, the emotions of harmony due to correctly perceiving them is below the threshold of consciousness. Similarly, when the stomach properly performs its job, we are not conscious about it. But as soon as stomach fails, we are immediately conscious about related emotions. The same happens with KI, as soon as it is dissatisfied at the most basic levels, when objects do not behave as expected, this is immediately experienced as a disharmony, even as terror. This is a standard content of horror movies: when everyday objects behave unexpectedly, this could be terrifying. Aesthetic emotions, positive and negative, could be conscious at higher levels of the mind hierarchy. When we have solved a problem that occupied us for a while, KI is satisfied at a higher level and this aesthetic emotion can be consciously experienced. Representations of abstract ideas, at higher levels in the mind, unify knowledge at many lower levels; they are more important, their understanding lead to stronger satisfaction of KI and to stronger aesthetic emotions. Representations at the very top of the mind hierarchy attempt to unify all our knowledge. This unifying understanding is experienced as a purpose and meaning of our existence. Can this really be achieved? Is there a meaning and purpose to human life? We discussed previously that representations of even simple everyday objects are vague. Representations of higher, more abstract objects are built on several layers of vagueness. The higher in the hierarchy the vaguer and less conscious are representations. Their conceptual and emotional contents are not well separated. Representations at the very top of the mind hierarchy are vague. The meaning and purpose of life can never be as clear and conscious as an object in front of our eyes. The life never gives as direct evidence that our lives have a meaning and purpose. However, being sure that one’s life is meaningful and purposeful is so important for concentrating will, for survival, for achieving higher goals that any event convincing us in this is experienced as a powerful emotion. According to DL as well as according to Kantian aesthetics, this emotion, satisfying KI at the very top of the mind hierarchy, is the emotion of the beautiful 12 13 14 , , . Symbolic cultur e Terrence Deacon wrote “Symbol is the most misused word in our culture” 15. We use this word in trivial cases referring to traffic signs or letters of an alphabet, and in the most profound cases of religious symbols moving entire cultures for millennia. To understand the source of this confusion we need to analyze mechanisms of cognition and language in their interaction. The interaction of language and cognition in our brain-mind is attained by neural connections between cognitive and language representations. Whereas cognitive representations model objects and events in the world, language representations model sounds, words, phrases, and grammar of the language 16. Language is learned from surrounding language, where it exists “ready-made”; this is why language can be learned without much life experience by 5 years of age. Learning cognitive representations requires life experience. Experience is not sufficient, because there are always many events of no significance. For example, a particular pattern on the ceiling of a symphony hall is not essential for understanding music. We easily discard these 5 nonessential details, but how do we learn to do it? It is because of the interaction between language and cognition that whenever a child hears a word his KI forces him (or her) to define the contents of the corresponding cognitive representation. Thus cognition is grounded in both experience and language. This is why human cognition is only possible due to human language. The dual model enabling this interaction consists in inborn neural connections between language and cognitive representations. When a baby is born, there is no specific word sounds “chair” and no images of chair in the mind, but neural connections between these future representations are inborn. Gradually, representations are adapted to surrounding language and to experience. Higher in the mind hierarchy, contents of abstract cognitive representations may remain vague and unconscious throughout the life, while using language people can discuss cultural contents crisply and consciously, Fig.2. This is obvious when observing kids, they often talk without full understanding; but the same is true about adults. Sometimes people speak without full understanding. The dual model combined with DL processes, connecting conscious and unconscious, are psychological process-symbols. DL and the dual model enabling these processes are fundamental first principles of human language and cognition. Fig.2. A dual hierarchy of language and cognition. Language is grounded in the surrounding language. Perception is grounded in sensory-motor experience. Higher level cognition is grounded in perception and language. Music 6 According to Darwin 17, music “must be ranked amongst the most mysterious (abilities) with which (man) is endowed.” Aristotle listed the power of music among the unsolved problems1. The consensus of contemporary scientists is summarized by Masataka 18, “Music is a human cultural universal that serves no obvious adaptive purpose, making its evolution a puzzle for evolutionary biologists”. A possible explanation for this mystery is proposed in 19. There is no dual model in animals mind; their vocalization and cognition are unified, as well as their conceptual, emotional, and behavioral mental states. When a monkey sees an approaching leopard, it understands this dangerous situation conceptually, it is afraid emotionally, it appropriately behaves by jumping on a tree, and it vocalizes “tiger” in monkey’s language so that the rest of the pack would jump on a tree. A monkey experiences a unified conceptual-emotional-behavioral-voicing mental state. A human can say “tiger,” without being scared by actual tiger, no animal can voluntary and consciously do it. When human progenitors were separating from animal kingdom due to evolution of language, human brain was rewired, so that emotions and vocalizations separated, also conceptual understanding and behavior separated. This was necessary so that deliberate conversations became possible. Human progenitors paid heavy price for this freedom, their psyche lost automatic inborn unity and became split. But living with split psyche is impossible; unity of psyche is necessary for concentrating will, for survival. The dual hierarchy of Fig. 2 had to be unified. This required specific motivation or emotion directed at unification. Therefore, while one part of animal voice was losing its emotionality, acquiring semantics, and becoming language, another part of animal voice was increasing its emotionality at the expense of semantics, and was becoming music. Thus cognitive function of music is to maintain unify of psyche, along with acquiring diverse knowledge. Language gave a tremendous evolutionary advantage to those of our progenitors, who could maintain unity of psyche along with differentiated knowledge. It is not easy, because any two pieces of knowledge are contradictory to some extent; even as trivial a contradiction as: “Do you prefer tea or coffee?” Contradictions in knowledge are called cognitive dissonances, resolving them requires variety of emotions. The number of combinations of knowledge pieces is huge, similarly huge is the number of musical emotions. Resolving contradiction in knowledge was not easy when contemporary consciousness was emerging 2,500 years ago in Ancient Greece. Psyche was differentiated and dithyrambs were used to unify psyche. The same is mental function of music today, including pop songs and rap. In style and performance rap is similar to Ancient Greek dithyrambs. In both dithyramb and rap – quite regular thoughts are cried out at the edge of frenzy. As in Ancient Greece 2,500 years ago, so today in a complex multiform culture, people, especially young people, are losing their bearings. Words no longer call forth emotional reactions, their prime emotional meanings are lost. By shouting words along with primitive melody and rhythm, a human being limits his or her conscious world, but restores connection of conscious and unconscious. An internal world comes to wholeness, reunites with a part of the surrounding culture. Music by Bach, Beethoven, and Chopin serves the same cognitive function directed at reconciling profound dissonances in our souls. Music is necessary for continuing evolution of complex cultures. Refer ences 1 2 Aristotle, IV BCE, Complete Works of Aristotle, Ed.J.Barnes, Princeton, NJ, 1995. Aristotle, IV BCE, Rhetoric for Alexander, Complete Works of Aristotle, Ed.J.Barnes, Princeton, NJ, 1995. 7 3 Aristotle, IV BCE, Organon, Complete Works of Aristotle, Ed.J.Barnes, Princeton, NJ, 1995, 18a28-19b4; 1011b24-1012a28. 4 Hilbert, David. (1928/1967). The foundations of mathematics. In J. van Heijenoort, Ed., From Frege to Gödel. Cambridge, MA: Harvard University Press, p.475. 5 Gödel, K. (1986). Kurt Gödel collected works, I. (Ed. S.Feferman at al). Oxford University Press. 6 Perlovsky, L.I. (1998). Conundrum of Combinatorial Complexity. IEEE Trans. PAMI, 20(6) p.666-70. 7 Perlovsky, L.I. (2001). Neural Networks and Intellect: using model-based concepts. Oxford University Press, New York, NY (3rd printing). 8 Perlovsky, L.I. (2006). Toward Physics of the Mind: Concepts, Emotions, Consciousness, and Symbols. Phys. Life Rev. 3(1), pp.22-55. 9 M. K. Bar, S. Kassam, A. S. Ghuman, , J. Boshyan, A. M. Schmid, A. M. Dale, M. S. Hamalainen, K. Marinkovic, D.L. Schacter, B.R. Rosen, and E. Halgren. “Top-down facilitation of visual recognition,” Proceedings of the National Academy of Sciences USA, 103, 449-54, 2006. 10 Linnehan, R., Mutz, Perlovsky, L.I., C., Weijers, B., Schindler, J., Brockett, R. (2003). Detection of Patterns Below Clutter in Images. Int. Conf. On Integration of Knowledge Intensive Multi-Agent Systems, Cambridge, MA Oct.1-3, 2003. 11 Grossberg, S., & Levine, D. (1987). Neural dynamics of attentionally modulated Pavlovian conditioning: Blocking, interstimulus interval, and secondary reinforcement. Applied Optics 26, 5015-5030. 12 Perlovsky, L.I. (2010). Intersections of Mathematical, Cognitive, and Aesthetic Theories of Mind, Psychology of Aesthetics, Creativity, and the Arts, 4(1), 11-17. doi: 10.1037/a0018147. 13 Kant, I. (1790). Critique of Judgment. Tr. J.H. Bernard, 1914, 2nd ed., Macmillan & Co., London. 14 Kant, I. (1798). Anthropology from a Pragmatic Point of View. Tr. M.J. Gregor. Kluwer Academic Pub., 1974, Boston, MA. 15 Deacon, T. W., 1998, The Symbolic Species: The Co-Evolution of Language and the Brain. Norton, New York, NY 16 Perlovsky, L.I. (2004). Integrating Language and Cognition. IEEE Connections, Feature Article, 2(2), pp. 8-12. 17 Darwin, C.R. (1871). The descent of man, and selection in relation to sex. London, GB: John Murray. 18 Masataka, N. (2008). The origins of language and the evolution of music: A comparative perspective. Physics of Life Reviews, 6 (2009) 11–22. 19 Perlovsky, L.I. (2010). Musical emotions: Functions, origins, evolution. Physics of Life Reviews, 7(1), 2-27. 8

”Structure and function” arXiv:quant-ph/9609014v1 18 Sep 1996 1 Giuseppe Vitiello Dipartimento di Fisica Università di Salerno, 84100 Salerno, Italy vitiello@vaxsa.csied.unisa.it Abstract I discuss the role of quantum dynamics in brain and living matter physics. The paper is presented in the form of a letter to Patricia S. Churchland. Dear Patricia, after your talk in Tucson I said to myself: ”I must meet Patricia Churchland and discuss with her on the role of Quantum Mechanics (QM) and quantum formalisms in Consciousness studies”. However, the Conference was very dense, you very busy and I was ”not so sure...” from where to start discussing with you. So, at the end I decided to write you a letter. In your talk, which I enjoyed a lot, you were keeping saying ”I am not so sure...”, ”I am not so sure...”. You explained very well why one should have real doubts about ”hard” (and easy!) problems (on which I will not say anything in this letter) and especially about using QM in the study of Consciousness. From what you were saying I realized that you were completely right: ”if” QM is what you were referring to, and ”if” its use and purpose are the ones you were saying, ”then” your doubts are really sound and, even more, I confirm to you that QM is completely useless in Consciousness studies; the popular expression: ”a mystery cannot solve another mystery” would be the fitting one. However, as a physicist I want to tell you that one should not talk much ”about” QM. Physicists, and other scientists as chemists, engineers, etc., 1 To appear in Proceed. of The Conference ”Towards a Science of Consciousness”, Tucson (Az), April 1996 1 ”use” QM in a large number of practical applications in solid state physics, electronics, chemistry, etc. with extraordinary success: it is an undeniable fact that our every day (real!) life strongly depends on those successful applications of QM; everything is around us (including ourselves!) is made of atoms and the Periodic Table of the Elements is clearly understood in terms of QM (recall, e.g., the Pauli Principle in building up electronic shells in the atoms). QM is not a mystery, from this perspective. The photoelectric cell of our elevator or our CD or computer have nothing counter-intuitive. Of course, I am not saying that the success of QM by itself justifies the use of QM in Consciousness studies. I will come back to this point later on. What I want to stress here is that QM is NOT the OBJECT of our discussion! There are certainly many open problems in the interpretation of certain aspects of QM which are of great epistemological and philosophical interest. However, these problems absolutely do not interfere or diminish the great successes of QM in practical applications. It is certainly interesting to study these interpretative problems, BUT they are NOT the object of our present discussion. And, please notice that here I am not defending QM, since as I have clearly stated many times in my papers, QM does not provide the proper mathematical formalism for the study of living matter physics. The proper mathematical formalism in such a study turns out to be indeed the one of Quantum Field Theory (QFT). But this is a too strong statement at this moment of our discussion. Let me go by small steps, instead. I must confess to you that I am not prepared to take as the object of our discussion how to approach to the study of Consciousness. As a physicist, I would better start by considering some more ”material” object, as the brain itself or more generally living matter, for example the cell. Here I need to explain better myself since the word ”material” may be misleading. In Physics it is not enough to search what things are ”made of”. Listing elementary ”components” is a crucial step, but it is only one step. We want to know not only what things are made of but ALSO ”how all of it works”: we are interested in the Dynamics. In short, fancy words: we are interested ”in structures AND in functions”; and we physicists are attached to our fixations in a so narcissistic way that we even mix up structure and function up to the point that we do not anymore make a sharp distinction between them. So, to us, having a detailed list of components does not mean to know much about the system under study. Moreover, it is not even possible to make a 2 ”complete” list of components without knowing how they work all together in the system. The same concept of component is meaningless outside a ”dynamical” knowledge of the system. Thus when I say ”material” I refer also to dynamical laws, not only to the mere collection of components. After all, what I am saying is quite simple: everybody agrees indeed that studying the Tucson phone book does not mean to know the city of Tucson. Let me give one more specific physical example: the crystal. As well known, when some kind of atoms (or molecules) sit in some lattice sites we have a crystal. The lattice is a specific geometric arrangement with a characteristic length (I am thinking of a very simple situation which is enough for what I want to say). A crystal may be broken in many ways, say by melting it at high temperature. Once the crystal is broken, one is left with the constituent atoms. So the atoms may be in the crystal phase or, e.g. after melting, in the gaseous phase. We can think of these phases as the functions of our structure (the atoms): the crystal function, the gaseous function. In the crystal phase one may experimentally study the scattering of, say, neutrons on phonons. Phonons are the quanta of the elastic waves propagating in the crystal. They are true particles living in the crystal. We observe them indeed in the scattering with neutrons. As matter of fact, for the complementarity principle, they are the same thing as the elastic waves: they propagate over the whole system as the elastic waves do (for this reason they are also called collective modes). The phonons (or the elastic waves) are in fact the messengers exchanged by the atoms and are responsible for holding the atoms in their lattice sites. Therefore the list of the crystal components includes not only the atoms but also the phonons. Including only the atoms our list is not complete! However, when you destroy the crystal you do not find the phonons! They disappear! On the other hand, if you want to reconstruct your crystal after you have broken it, the atoms you were left with are not enough: you must supplement the information which tells them to sit in the special lattice you want (cubic or else, etc.). You need, in short, to supplement the ordering information which was lost when the crystal was destroyed. Exactly such an ordering information is ”dynamically” realized in the phonon particles. Thus, the phonon particle only exists (but really exists!) as long as the crystal exists, and vice versa. The function of being crystal is identified with the particle structure! As you see there is a lot in the quantum theory of matter and please notice: the description of crystal in terms of phonons has nothing to do with ”interpretative problems”. It is 3 a well understood, experimentally well tested physical description. Such a situation happens many times in physics; other familiar examples are ferromagnets, superconductors, etc.. It is a general feature occurring when the symmetry of the dynamics is not the symmetry of the states of the system (symmetry is spontaneously broken, technically speaking). Let me explain what this means. Consider the crystal as an example: the symmetry of the dynamics is the continuous space translational symmetry (the atoms may move around occupying any position in the available space). In the crystal state however such a symmetry is lost (broken) since the atoms must get ordered in the lattice sites; they cannot sit, e.g., in between two lattice corners: order is lack of symmetry! A general theorem states that when a continuous symmetry is spontaneously broken, or equivalently, as we have just seen, an ordered pattern is generated, a massless particle is dynamically created; this particle (called the Nambu-Goldstone boson) is the phonon in the crystal case. Please, notice that this particle is massless, which means that it can span the whole system volume without inertia, which in turn guaranties that the ordering information is carried around without losses and that the ordered pattern is a stable one since the presence (or, as we say, the condensation) of the Goldstone particles of lowest momentum does not add energy to the state (it is enough to consider the lowest energy state, namely the ground state); in conclusion, the ordered ground state has the same energy of the symmetric (unordered) one (we call it normal ground state): they are degenerate states. This is why the crystal does exist as a stable phase of the matter. Actually, ground states, and therefore the phases the system may assume, are classified by their ordering degree (the order parameter) which depends on the condensate density of Goldstone quanta. We thus see that by tuning the condensate density (e.g. by changing the temperature) the system may be driven through the phases it can assume. Since the system phases are macroscopically characterized (the order parameter is in fact a macroscopic observable), we see that a bridge between the microscopic quantum scale and the macroscopic scale is established. All the above is of course possible only if the mathematical formalism provides us with many degenerate but physically inequivalent ground states which we need to represent the system phases, which in fact have different physical properties: this is why we have to use QFT and not QM, as I said above. In QM all the possible ground states are physically equivalent (the Von Neuman Theorem); QFT is on the contrary much richer, it is equipped 4 with infinitely many, physically inequivalent ground states and therefore we must use QFT to study systems with many phases. Above I have been mentioning ”theorems”: however, I want to stress that these mathematical theorems perfectly fit and are fitted by real experiments and they represent the only available quantum theory (QFT indeed) on which the reliable working of any sort of technological gadget around us is based; in spite of the many epistemological and philosophical unsolved questions quantum theories may arise. Now you see why I said that I need to start by considering actual material: this is not simply a list of constituents, it is not simply specific information from punctual observations, it is not simply a lot of real data and statistics, but it is also the dynamics. Otherwise, I would only be like one of those extremely patient and skillful swiss watch-makers who in the past centuries by mechanically assembling together a lot of wheels and levers and hooks were building beautiful puppets able to simulate many human movements. But... the phone book is not enough and we know that it CANNOT even be complete without the dynamics. There is no hope to build up a crystal without the long range correlations mediated by the phonons: if you try to fix up atom by atom in their lattice sites holding them by hooks you will never get the coherent orchestra of vibrating atoms playing the crystal function. This is what experiments tell us. For every new or more refined movement more and more specialized units and wheels were needed in building the eighteenth century puppets. And certainly the brain, and living matter in general, do present a lot of very specialized units, which we absolutely need to search for. But our list of components will still possibly be incomplete if we do not make the effort of thinking of a dynamical scheme, too. There are properties of living matter, such as self-ordering, far from the equilibrium behaviour, non-dissipative energy transfer on protein molecular chains and at the same time dissipativity of biological systems, extremely high chemical efficiency and at the same time extremely high number of chemical species, and so on, that do point to the existence of a non-trivial dynamical background out of which the rich phenomenology of molecular biology emerges. Like with chemistry before the birth of QM, we are challenged to search for a unifying dynamical scheme, which may help us in understanding those (collective) properties not in the reach of the assembly by ”hooks” of the units listed in our phone book. The problem is not why to expect a quantum dynamical level in living 5 matter (and in the brain). In its ”inert (or dead!) phase” the matter counts among its components atoms, molecules and, as we have seen, other units dynamically generated (e.g. the phonon), all of them ruled by quantum laws. It would be a really crazy world the one where the same atoms, molecules and dynamically generated units would not be ruled by the same quantum laws in the ”living phase” of matter. Sometime people gets confused between ”classical level” and ”quantum level”. We do speak about ”classical limit” of quantum physics, but we NEVER mean that, e.g., the Planck constant ”becomes” (or ”goes” to) zero in the classical limit (even when, for sloppiness, we do say that; sorry!). The Planck constant has a well definite value which NEVER is zero! By ”classical” we only mean that certain properties of the system are acceptably well described, from the observational point of view, ”in the approximation” in which certain ratios between the Planck constant and some other quantity (of the same physical dimensions) are neglected. This does not mean that in such a case one ”puts” the Planck constant equal to zero, because there are other behaviours, which the same system shows simultaneously to the ”classical” ones, which only can be described by keeping the non-zero value of the Planck constant in its full glory. An example: our friend the crystal does certainly behaves as a classical object in many respects, out of any possible doubt. However, the phonon IS a quantum particle and therefore the macroscopic function of being a crystal IS a quantum feature of our system; not only, but it is indeed such a quantum behaviour, the one of being a crystal, that allows the ”classical” behaviour of the components atoms as a ”whole”. Therefore, a diamond is a macroscopic quantum system classically behaving when one gives it as a gift to his/her fiance’ (and let’s hope they will not argue about the phonon, the Schroedinger cat, their love being classical or quantum and all that; it would be not at all romantic!). In the same way, systemic features of living matter, such as ordered patterns, sequentially interlocked chemical reactions, non-dissipative energy transfer, nonlocal simultaneous response to external stimuli, etc., may result as macroscopic quantum features supporting the rich phenomenology of molecular biology: the idea, in the QFT approach to living matter, is to supplement with a basic dynamics the phenomenological random kinematics of biochemistry. So the problem is not ”if” there exist a quantum dynamics in living matter (how it could not exist!), but which are its observable manifestations, if any, 6 and in any case how the biochemistry as it is emerges from it. Of course, it is more and more urgent the need to know all what we can know about the components, their kinematics, their engineering; we need working models to solve immediate problems (floating boats were used well before knowing Archimede’s law); we even need patient assembly of cells by hooks to form a tissue, but we cannot cry at sky if a cancer develops: from the hook strategy point of view only random kinematics and no dynamics is involved in tissue formation and as a consequence there is no reason why the same list of component cells should behave as a tissue instead of as a cancer. Sometime also the eighteenth century puppets were falling down in pieces. Therefore, it might be worthwhile to apply what we have learned about collective modes holding up atoms in the lattice sites (the crystal is a ”tissue”!), spontaneous symmetry breakdown, coherence, boson condensation, etc., to study, together with biochemists and biologists, e.g., the ”normal” (or symmetric) state of cancer and the ordered state of tissue, as we would say in QFT language. The task is not at all simple. Living matter is not an inert crystal. And we should expect many surprises. For example in the quantum model of the brain by Umezawa and Ricciardi the problem of memory capacity seems to be solved by seriously considering the dissipative character of the brain system. That dissipation enters into play can be naively understood by observing that information recording breaks the symmetry under time reversal, i.e. it introduces the arrow of time: ”NOW you know it...!” is the warning to mean that ”after” having received some information, one cannot anymore behave as ”before” receiving it. Thus memorizing breaks time reversal symmetry. The brain dynamics is therefore intrinsically irreversible. In more familiar words, the brain, as other biological systems, has a history. In this respect the brain is a clock. Well, to treat dissipative brain dynamics in QFT one has to introduce the time-reversed image of the system degrees of freedom. One finds thus himself dealing with a system made by the brain and by its ”mirror in time” image, as a result of the internal consistency of the mathematical scheme (if you want to know more about that look at my paper in Int.Journal of Mod. Phys. B9 (1995) 973). Problem: are consciousness mechanisms macroscopic manifestations of the mirror brain dynamics? Does the conscious experience of the flow of time emerges from the brain dissipative dynamics? The mirror modes are related to brain-environment coupling and at the same time to brain self-interaction. Does this lead to the conscious sense of ”self”? 7 I realize this is a long letter and I will not talk any longer about brain and living matter, consciousness and QFT. I stop here, otherwise the Editors of the book on Tucson II will complain for the exceeding number of words and I risk to be left out as it was for Tucson I book. I hope we can resume our discussion in a future occasion in order to be able to join our efforts in the study of the brain. Arrivederci a presto, Giuseppe P.S. I thank you for allowing me to publish this letter. G. 8

Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 862 Research Essay The Tilde Fallacy and Reincarnation Variations on a "Skeptical" Argument Teed Rockwell* Introduction What I will be calling the Tilde Fallacy, expressed crudely, is this: My position uses the logical symbol known as the tilde (the logical symbol used for translating "not", "no", "it is not the case that", etc.). Therefore it is not really a position at all, but only a denial of some other position. Consequently, I can always invoke Occam's razor against the position I am denying, and my opponent cannot. The burden of proof is always on my opponent, not on me, because my position has no actual content (which follows from the fact that it has only negative content). One way of diagnosing a case of the Tilde Fallacy is to show that a position claiming this privileged status can be restated without the tilde. In some cases, this restatement reveals that this position is self-contradictory, which of course refutes it. In other cases, this transformation merely refutes the Occam's razor argument that allegedly supported it, and thus reveals that it needs to be supported by further arguments and evidence. Although this transformation from negative to positive is often sufficient to demonstrate the presence of the Tilde Fallacy, it is not necessary. In most cases, a single negative claim implies numerous unstated positive claims, and in such cases it is equally invalid to assert that the negative claim requires no further support. The negative claim and its implied positive claims are a package deal, and any application of Occam's razor must consider the entire package when making judgments about relative simplicity. The following four arguments support very different conclusions about very different topics, and yet all of them rely on the Tilde Fallacy. I will have to spend some time considering arguments other than the Tilde Fallacy, which support each of these conclusions, to bring the Tilde fallacy itself into greater clarity through contrast. The fact that these conclusions are often supported by the Tilde Fallacy does not mean that there aren't other stronger arguments available to support them. I don't find any of these arguments convincing myself, but I don't have the space here to make more than a few brief (and admittedly rather snide) comments against them, which I fully acknowledge are far from decisive. * Correspondence: Teed Rockwell, Sonoma State University, Rohnert Park, California Email: teedrockwell@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 863 I will be discussing these different Tilde Fallacy arguments in increasing order of general acceptability. The first argument is, as far as I know, accepted by no one today who has seriously studied the subject. The next is accepted only by a small but vocal cult following. The third is accepted by a very large group probably including the majority of the academically employed. The last of these Tilde Fallacy arguments is acceptable to probably almost everyone except me (and perhaps you, gentle reader, if you find my arguments convincing). The topic of this argument is survival after biological death. The so-called "materialist" position, which I will call mortalism, relies heavily on the Tilde Fallacy. I will argue that once the Tilde Fallacy has been removed from the debate, the most ontologically parsimonious position is belief in reincarnation. I will also argue, at much greater length, that the mortalist position is self-contradictory, but that the contradiction is phenomenological, not logical. The Tilde Fallacy and Logical Positivism The Logical Positivist's version of the Tilde Fallacy was widely accepted for about a decade, and then was rejected by all of the philosophers who originally proposed it. This is perhaps the only time in the history of philosophy where everyone involved agreed about anything. This logical positivist version of the Tilde Fallacy is the prototype on which the other three arguments are based. I expect the majority of my philosophically trained readers to find the other arguments acceptable in direct proportion to how closely they feel they resemble that prototype. The Logical Positivists tried to resolve the questions of metaphysics by saying "all metaphysics is nonsense." This claim was importantly different from the materialist commonsense feeling that all metaphysics is BS. "BS" is simply a term of abuse, but "nonsense" has a specific meaning. To say that a claim is nonsense is to say that it lacks sense, which must lead to theoretical questions about the relationships between sense, reference and meaning. The consideration of those questions eventually made the Logical Positivists realize that the claim "all metaphysics is nonsense" is itself a metaphysical claim. When pressed to define the term "nonsense", they implied it meant "any proposition which was neither empirically verifiable nor tautologous", which eventually made them realize that by these criteria their own position was nonsensical, and thus also self-contradictory. The Logical Positivists thought at first that, because there was a tilde implied in their metaphysical claim, it was not a metaphysical claim at all. This was exposed as a fallacy by in effect removing the Tilde and stating the position in the positive, i.e., by unpacking and defending its metaphysical theory of the relationship between language and reality. Once they realized that it was a metaphysical theory, however, it became clear that this theory contained the only flaw that can decisively falsify a metaphysical theory. It was self-contradictory because by its own definition it was itself nonsensical. Thus the Logical Positivists realized that whatever the answer was to the big metaphysical questions, it couldn't be this. They reluctantly returned to asking the same ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 864 kinds of questions that had bedeviled Western philosophy since Descartes, becoming Logical Empiricists instead of Logical Positivists. Libertarianism and the Tilde Fallacy There are numerous objections to Libertarian political philosophy, some of which I have summarized in Rockwell (2013). Some of these objections are Utilitarian, i.e., based on issues of what would produce the greatest happiness for the greatest number of people. (A Libertarian society would be a bleak and joyless place for almost everyone because of a lack of infrastructure and extreme differences between wealth and poverty.) Other objections are Deontological, i.e., based on issues of justice: the networks of privilege that would inevitably emerge in such a society would falsify the Libertarian claim that each person had justly acquired everything they owned. In this article, however, I will be concerned only with the Libertarian use of the Tilde Fallacy. Here we find a parallel with Logical Positivism. The Tilde Fallacy is not as obvious in the common sense materialist view that metaphysics is BS, or in the rhetorical rants of Ayn Rand. It can, however, be revealed in the more explicitly theoretical writings of the Logical Positivists and also in the writings of Robert Nozick, who attempts to justify the Libertarian revulsion towards government as a positive principle. Nozick's moral justification for Libertarianism can be seen as an extrapolation from the liberal principle of the separation of church and state. In a theocracy, the state has ideals and values set by the state religion and passes laws to insure that people live up to those ideals (no card playing or dancing on Sunday, women must dress modestly, etc.). In a liberal state, however, each individual has her own values and ideals, and the state's only job is to insure that each individual has the freedom to pursue those ideals. Nozick argues that this principle, when taken to its logical conclusion, requires the state to have no goals or ideals at all. Because "liberty upsets patterns" (Nozick 1974, p. 160), and the Government's sole job is to protect liberty, this means that the government has no right to consider what Nozick calls "end result principles" (Nozick 1970, p. 170). The State's only purpose is to protect the freedom of its citizens, and freedom, like the metaphysics of the Logical Positivists, is defined purely negatively. This means that government must be completely neutral as to the outcome of any actions by any member of society or even by itself. Physical force and the breaking of voluntary contracts are forbidden not because they interfere with the goals of government, but because they interfere with the freedom of individual citizens to pursue their own goals. Just as Logical Positivism was the metaphysical position that said all metaphysics was nonsense, Nozick's Libertarianism says that the purpose of government is to have no purpose. Just as Logical Positivism thought it was superior to all other metaphysical positions because it enabled scientists and engineers to do their jobs without having to tangle with messy metaphysical conundrums, so Libertarianism thinks itself superior to other forms of government because it enables citizens to trade in the free market without messy governmental interference. One promises a metaphysics that is not really ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 865 a metaphysics, and the other promises a government that is not really a government. Both positions assume they are superior to their competitors because they define their position in exclusively negative terms, and thus both are guilty of the Tilde Fallacy. However, as Colin Bird (1999) has pointed out, Libertarians do not actually treat freedom as something unconditional that can never be compromised to serve some government goal. Suppose a wealthy self-owner wants to donate … to the Lutheran Church … but now suppose that the public agent taxes the wealthy self-owner in order to … prevent a greater number of more serious violations of self-ownership in the future … [In] this case, then, the public agent violates this self-owner’s right to make the donation. … Local violations are then justified when they would make it easier for everyone to live by the lights of their own consciences. (pp. 154-155) In other words, Libertarianism, like all theories of government, posits an ideal society, and it must compromise the freedoms of its citizens to achieve that ideal society. The ideal society for the Libertarian is one in which people are free to exchange property and labor without fear of theft or swindle. In order to maintain that society, it is necessary to tax people to pay for an army, a police force, and a court system, which will inevitably compromise their freedom to spend their money elsewhere. Nozick's Libertarianism thus does presuppose an end result principle, which contradicts itself in much the same way that logical positivism contradicts itself. The Libertarian government must limit the rights of its citizens to defend the principle that rights must never be limited. Unlike with Logical Positivism, the self-contradictoriness of this argument does not prove that Libertarianism is itself self-contradictory. The Libertarian still retains the option of admitting that she posits an ideal society, and then urges us to accept Libertarian policy as the best way of producing that ideal society. Libertarian literature contains many such panegyrics to the free market Eden that will arrive when the invisible hand is set free to bless us all. However, these panegyrics need additional support not required by Nozick's version of the Tilde Fallacy. These include 1) empirical arguments that prove that Libertarian policies will actually produce this kind of society, 2) ethical and/or aesthetic arguments that show why we should prefer the Libertarian ideal society even if it is produced by these policies, and 3) a recognition of the possibility that some non-Libertarian system might be better at fulfilling that ideal, and a willingness to embrace that other system if this turns out to be the case. To clarify 3), let us suppose that the Libertarian ideal is a society in which all private property is safe from theft or swindle. Let us further suppose that the best way to protect property is to provide free education and good paying jobs for the unemployed lumpenproletariat that does most of the stealing. Anyone who sees the Libertarian ideal society only as a means to producing a society with free trade and safe property, rather than as an end in itself, would have to support these social programs if they come closer to fulfilling the Libertarian ideals. I think Nozick realized this, which is why he tried ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 866 to justify Libertarianism by claiming it had no social goals at all. This claim, however, was what led him into the contradictions of the Tilde Fallacy.1 The Tilde Fallacy and Atheism The Tilde Fallacy is probably the most popular defense of atheism, and my claim that it is fallacious will unquestionably be controversial. It is often argued that the atheist should start with some kind of home court advantage when confronting the theist in the Space of Reasons. The theist is claiming that something exists. The atheist is only claiming that something doesn't exist, and therefore her claim has negative content, and therefore no content at all. (It gives a stronger sense of necessity if you leave out that second "therefore".) The most popular atheist expression of this version of the Tilde Fallacy is Russell's teapot argument. We don't need reasons or evidence for disbelieving that there is a teapot rotating the earth that is always blocked by the moon. As Hermione Granger pointed out to Luna Lovegood (in the Harry Potter books), you don't need evidence against the existence of crumpled horn snorkacks to rationally disbelieve in them (Rowling 2007). The same is true for Bigfoot and the Loch Ness Monster. Why isn't this true of God? Isn't atheism the null hypothesis, and theism the positive hypothesis? This argument appears compelling if you look at atheism and theism as each entirely captured and expressed by a single sentence. In that case you count up the entities posited by theism (world + God = 2), compare them to those posited by atheism (world = 1), and atheism wins the Occam's Razor derby with the lowest score. If we accept Russell's philosophy of logical atomism or the theory of language expressed in Wittgenstein's Tractatus, we could see every sentence as being completely independent of every other sentence in precisely this way. This would mean that Wittgenstein was right in claiming that "the world divides itself into facts. Anyone can be the case or not be the case and everything else remains the same" (Wittgenstein 1922, Para 1.2--1.21). This however, is another one of those logical positivist dogmas that has long since been 1 Another way for Libertarians to escape the Tilde Fallacy is with Anarchist Libertarianism, which is not self-contradictory even though it is empirically delusional. Anarchist Libertarians say that because property rights are unconditionally inviolable, all taxation is theft, and therefore all government is morally indefensible. This position is consistent. Anyone who believes that government should have no purposes can get what they want by abolishing government, and a society with no government at all would not be vulnerable to the contradiction described above. This is one reason that Nozick felt compelled to devote almost half of Anarchy, State, and Utopia (1974) to defending his position against Anarchist Libertarianism. There is also no logical contradiction in a possible world in which government is unnecessary, such as a world where there is so much abundance that no one will starve or covet another's property, and/or a world in which property rights are so universally sacred that the poor will voluntarily starve rather than steal. That world, however, bears essentially no resemblance to our own, so there is really no point in bothering to refute Anarchist Libertarian–ism, despite the fact that there are a small number of people who actually defend it. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 867 discredited, even by the people who originally proposed it. The rejection of this view of language is one of the main differences between early and later Wittgenstein, because it leads to undeniable absurdities. Can anyone coherently assert that mountains exist, but that valleys don't? Or that aunts and uncles exist but that nieces and nephews don't? Or assert that nieces and nephews exist, but deny that people with children ever have siblings? If we are going to understand what any given sentence is actually asserting, we need to understand other sentences it necessarily implies. This total network of sentences is, as I said earlier, an ontological package deal. The network of sentences that gives meaning to the sentence "Bigfoot exists" is relatively small, which is why we can either remove or place Bigfoot in our possible universe and leave the rest of it relatively intact. Removing God from the Universe, however, has implications for almost everything else in it. This is why it is possible for writers like Richard Dawkins to write book after book articulating the numerous and important implications of God's non-existence. The arguments in these books are often original and thought provoking, and their conclusions might even be right. But their detailed thoroughness makes it impossible for Dawkins to claim that his position is ontologically simpler than theism. The Blind Watchmaker (1986) is one of the most important theological tracts of our time, and Dawkins' denial that he is doing theology is based on the Tilde Fallacy. He is saying God doesn't exist, therefore his claim has negative content, and therefore no positive content. Nevertheless, Dawkins manages to evoke a very vivid and precise view of the nature of reality, even when using sentences heavily sprinkled with tildes. When he says, "Natural selection has no purpose in mind. It has no mind and no mind's eye. It does not plan for the future. It has no vision, no foresight, no sight at all" (1986, p. 5), his description creates a precise and memorable image in our mind, which is the positive content of his Atheist theology. To some of us, this may seem obvious, but for those who are still dazzled by Dawkins' tildes we can remove them and state his theology in the positive. Here's a bit of metaphysics that I doubt my readers will question. There are two different kinds of entities in the world, conscious agents and mechanisms. We don't need a detailed definition of how they are different to recognize that they are different. The moral argument for vegetarianism uses this distinction to support the claim that no one should ever kill and eat a conscious being, as does anyone who understands this argument well enough to disagree with it. Dennett mentions that his brand of Darwinian atheism implies that we conscious agents possess "foresight: the realtime anticipatory power that Mother Nature wholly lacks" (Dennett 1990, p. 61). This is probably not all there is to being a conscious agent, but it is certainly an important part, and clearly implied in the ideas of many Darwinian atheists. With this distinction in mind, we can assert Dawkins' theology in the positive by saying, "The only conscious agents with foresight are medium sized biological creatures with very big brains. All other organized patterns, micro and macro, are mechanisms, not agents." There is no contradiction in this claim. It might even be true, and there are other arguments that support it (the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 868 argument from evil, for example.) But Blind Watchmaker theology cannot claim a right to use Occam's razor because it is allegedly the null hypothesis. The fact that it has as much positive content as theism becomes clear once it is stated in the positive. The Tilde Fallacy and Mortalism Before I wrote this paper, I would refer to the following arguments as defending or attacking personal immortality, and did not name the position I was actually talking about and critiquing. The burden of proof is so widely assumed to be on the shoulders of the immortalist that we are forced to coin a new technical term – mortalist – for the position that rejects personal immortality. The assumption was that immortalism was a metaphysical and religious claim, but that mortalism was not a position at all. This shows how deeply this question has been obscured by the Tilde Fallacy. In fact, thanks to certain new developments in cognitive science and philosophy of mind, the Tilde Fallacy might be the only serious argument that the mortalist has left. For many years, the most popular argument for mortalism was something like this: The mind is identical to the brain, the brain is a piece of meat that will eventually decay and pass out of existence; therefore, the mind will eventually decay and pass out of existence. If the first two premises were unambiguously true, the mortalist would have very strong biological evidence supporting her position. For many people, in fact, this argument still seems so unassailable that they assume it cannot be rejected unless we throw out all of modern science. Eugene Brody, after carefully analyzing the data in Stevenson (1966), concluded there was no actual evidence to discredit it, but also concluded that it would be more rational to accept unfounded speculations about alternative explanations, because "paranormal phenomena and the theory of reincarnation are intrinsically unacceptable – there is no way to make them compatible with the total accumulated body of scientific knowledge" ( Brody 1979, p. 770). Stephen Hales (2001) makes a similar argument against Almader (1992), saying, "Reincarnation is not consistent with either our best empirical theories or with our best philosophical theories about the mind" (p. 338). Almader also cites both C.D. Broad and Paul Edwards as indicating this data should be rejected because it contradicts materialist metaphysics. Almader agrees, but grasps the opposite horn of the dilemma and says we should reject materialism. Today, however, I argue that the orthodox scientific position is fully compatible with the existence of reincarnation. Modern Cognitive Science says that the mind is what the brain does, not the piece of meat that does it. The computer metaphor for mind, although somewhat problematic in certain respects, captures the fact that something like the hardware/software distinction accurately describes the relationship between mind and the matter that embodies it. Dennett (1991) refers to this "software" with the carefully ambiguous phrase, "…the organization of information that runs your body's control system" (p. 430). At that level of ambiguity, the consensus for this position is decisive. Roughly speaking, the mind is the software that runs on the brain/body's hardware, not the brain itself. But how soft is software, exactly? It is ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 869 obviously softer than tapioca pudding or cotton candy. Is it as soft as a ghost? Not quite, because there is a significant difference between this kind of materialism and hardcore dualism, and this difference is expressed by the technical term supervenience. Supervenience requires mental software to always be embodied in some kind of physical hardware, unlike the disembodied spirits of dualism. Software possesses a kind of immortality because it can be uploaded and downloaded indefinitely, even after the first copy has long been destroyed. This is equally true of literary classics like The Iliad. Its first oral and written manifestations have been gone for millennia, and yet the books themselves are still very much with us. Philosophers describe this distinction by saying that the book is not identical with any individual volume, but only supervenes on that volume. Nevertheless the book does not endure eternally in Plato's heaven, according to this view. If all the physical volumes containing The Iliad were destroyed, the book would pass out of existence, as did most of the writings of Parmenides and Democritus. Dennett (1991) argues that modern cognitive science grants conscious beings the possibility of the kind of immortality achieved by The Iliad. However, he also argues that Occam's razor requires us to assume that each human consciousness suffers the fate of Democritus' writings, rather than being immortalized as was The Iliad. Could this be an example of the Tilde Fallacy – the assumption that a negative claim is more parsimonious merely because it contains a tilde? The question is more complicated in this case than in the three previous examples, but I think the answer is yes in two senses. First of all, the mortalist position is as speculative as the immortalist one, and consequently the mortalist, like the atheist, cannot win this debate using Occam's razor. Secondly, a good case can be made that the Tilde Fallacy as used by the mortalist is self-contradictory, and therefore necessarily false, although the contradiction is phenomenological, not logical. Phenomenological contradictions need to be treated with caution, for they are harder to bring to consensus than are logical contradictions. Dennett famously said that it is easy to confuse a failure of imagination for an insight into necessity. I would go further and claim that there is never any way of proving that phenomenological necessity is not mere failure of imagination. Nevertheless, the appearance of necessity is often all we have, and it seems rational to accept it at face value until someone dissolves it by expanding our imaginations. Mortalism and “Extraordinary Claims” Dennett says, "I don't believe that there is any reason to think that anybody yet has achieved the sort of immortality I allow for" (personal communication). This statement is strongly challenged by numerous historical books that offer such evidence (Almeder 1992, Braude 2003, Carter 2012, Stevenson 1966, Fontana 2004). These books look pretty convincing to me, as do the replies to attempted debunkings in Carter (2012). But I am a philosopher, not a historian, so I will limit myself to making a ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 870 philosophical point. Once we recognize that our current view of the nature of mind is fully compatible with the possibility of immortality, we can no longer dismiss the books cited above with Hume's argument against miracles, often paraphrased as, "Extraordinary claims require extraordinary proofs". Some of us believe that Hume's argument is perniciously fallacious and seriously interferes with scientific and historical objectivity (see Earman 2000). But those who still accept it must use it elsewhere, if they are permitted to use it at all. If the mind is software that supervenes on brains, rather than the brain itself, there is nothing miraculous about a mind supervening on some other physical substance after death, and then eventually downloading into some other body. This is arguably the most plausible explanation for the data in the above listed books (although I will show later that there are other explanations equally problematic for the mortalist.) There are some other attempts to show that immortality contradicts known facts. Those arguments, when carefully scrutinized, often reveal themselves to be variations on the Tilde Fallacy. Consider the claim that reincarnation is impossible because there are so many more people now than there used to be. This argument is paraphrased and replied to in Carter (2012), but I have encountered it frequently elsewhere. Like Carter, I have several possible replies to this – perhaps more people from other planets are reincarnating on Earth, perhaps more mosquitos are reincarnating as people – which are usually met with derisive demands that I prove these claims. Those demands would be appropriate if I were claiming that these things actually happened, or if my opponents were claiming to have concrete evidence that Earth was the only planet with conscious beings on it. Then we could weigh the evidence for each of our claims and judge them on purely scientific terms. However, neither of us has any evidence for either claim, which is why we are talking only in terms of possibility, impossibility, and necessity. The claim that reincarnation is factually impossible2 can be refuted by showing that there are possible scenarios that permit reincarnation and are fully compatible with currently accepted scientific facts. The existence of life on other planets is fully compatible with our current state of knowledge (or ignorance) on this topic. Therefore, this argument's unstated but necessary premise is false. What is really going on in this argument is this: I am saying it is possible that there is life on other planets, and my opponent is implying that there must not be. Even if she doesn't explicitly assert or believe this, she must imply it, or her argument will not go through. A claim that X is possible is clearly weaker than a claim that X is impossible. This is especially obvious when both arguments are stated in the positive. If the evidence cannot resolve the question, it is surely more speculative to dogmatically assert that there cannot be life on 2 Factual impossibility occupies the middle ground between logical impossibility and possibility. There are many things that are logically possible that are factually impossible. It is logically possible that the entire universe is made out of cream cheese, but no one has ever noticed. There are various facts about the universe in which we live that make this factually impossible. The main point of this section is that the "facts" about the mind/brain relationship, which allegedly made immortality factually impossible, have been revealed to be false. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 871 other planets than to accept the possibility that there might be. But because my opponent's claim has a tilde in it, she reflexively assumes that my position needs further proof and hers doesn't. What applies to this argument applies to mortalist arguments in general. Denying that there is life after death has tremendous implications for the rest of reality, and these implications have as much speculative content as the immortalist position. At this point I could add some sentences that followed the parallel structure of the previous three arguments and show why each side of this argument is implying and/or stating positive claims that are equally speculative. That project, however, would be hampered by the fact that those positive claims are rather muddled and confused – so much so that they seem to imply a much stronger argument. The libertarian and logical positivist versions of the Tilde Fallacy reveal that the positions they are defending are self-contradictory. The atheist version of this fallacy is not self-contradictory, only illegitimately employs Occam's razor. If I stop now, I could content myself with a parallel argument against the mortalist's use of Occam's razor. I think however that a case can be made that the mortalist position is as self-contradictory as Logical Positivism or Nozick's argument for libertarianism. When the mortalist does try to state her position in the positive, it is not at all clear that what she says even makes any sense. It might even be self-contradictory, in much the same way that Logical Positivism is self-contradictory. If this is the case, the mortalist position can be rejected for the same kinds of reasons that Logical Positivism was rejected, and some kind of immortalism would win by default. We may not know what does happen to us after death, but we can be essentially certain that we are not going to be reborn as four-sided triangles. Mortalism and Phenomenological Necessity If thoughtfully considered, the most common statements of the mortalist position reveal its incoherency. "When you're dead, you're dead." Like all tautologies, this is uninformative. We still haven't answered the question, "What happens when you're dead?" How about: “You lie very still, and eventually your body rots away”? But both the mortalist and the immortalist are in complete agreement about this. How can we express what it is that the two sides disagree about? This can be done only by referring to the first person perspective of the person who dies. That is the only question at issue here, and statements about biological decay are simply changing the subject. So are statements about radical changes in the abstract pattern of behavior we described above as "software". Both the immortalist and mortalist are providing answers to one question only: What happens to me, from the first person perspective, when I die? The first person perspective always provides answers to questions of the form "What is it like to be X?" Consequently, the question that the mortalist and the immortalist are both attempting to answer is, "What is it like to be dead?", or, more precisely, "What is it like for me to be dead?" We all know what it is like for other people to be dead, if we have ever seen corpses and/or images of them. This is a different question. Every possible mortalist answer to that question is either an empty metaphor ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 872 or explicitly self-contradictory. You snuff out like a candle, cash in your chips, hand in your dinner pail. If you're there, then death isn't. (Great! That means I'm never going to die!) You wake up one morning and discover you are not there any more. All of the nonmetaphorical formulations are as self-contradictory as "the ultimate metaphysical truth is that all metaphysics is nonsense" or " the purpose of government is to have no purpose". However, unlike the Logical Positivist and the Nozickian Libertarian, the mortalist's position is not logically self-contradictory but phenomenologically selfcontradictory. The inherent contradiction of mortalism does not emerge from the syntax of the proposition that states it, but from fundamental structures in subjective experience. I am leery of any claims of necessary structures in consciousness, and am open to any thought experiments that might reveal that any so-called impossibilities are possible after all. Nevertheless, there are certain claims about human experience that I believe are presupposed by both sides of this debate, and we must not doubt in our philosophy what we do not doubt in our hearts. Phenomenological necessities are few and far between, but there are some that are undeniable. There are no visible shapes without color2 , and no colors without shapes. Anyone who speaks of such things is talking nonsense. I argue that the mortalist position is revealed to be similarly selfcontradictory, once we acknowledge that it must refer to my awareness of "what things are like for me". My knowledge that all Homo sapiens are mortal, and that I am a Homo sapien, gives me good reason to believe that I will eventually die, in the sense that eventually my body will stop moving, then gradually decay. But it tells me nothing about what it will be like for me to die, or what it will be like to be dead. The mortalist claims that being dead won't be like anything at all, but we have no way of making sense of that claim. We may not know what it is like to visit Paris or to taste haggis. If somebody tells us that the taste of haggis is indescribable, and the only way to know it is actually experience it, we can make sense out of that claim. But if someone tells us that it isn't like anything at all to taste haggis, we would say that they are talking nonsense. And yet that is exactly the sort of nonsense that the mortalist is trying to pass off as down-to-earth scientific fact. The mortalist may reply that death is completely different from anything else that ever happens to us, so these analogies are not valid. But if this is the case, the burden of proof is on the mortalist to explain how it is different, and this is a burden she has not taken up. Within the phenomenological range in which we currently dwell, what the mortalist is saying makes no sense, and thus we must reject it until it is made more coherent. To accept mortalism in its present form would be like believing that we reincarnate as four-sided triangles. The contradiction inherent in mortalism is visible once we acknowledge the following premises: 3 I add the qualifier "visible" because a student pointed out to me that we can imagine shapes without color if we imagine them kinesthetically. Thus what once seemed to me to be a necessary truth turned out not to be necessary after all, until I limited it to visible shapes. A vivid example that illustrates the fragile nature of what we must take to be necessity. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 873 1) The debate between the mortalist and the immortalist must concern death as experienced from the first person perspective. Anything else is changing the subject. 2) The first person perspective always provides answers to questions of the form, "What is it like to be X?" 3) The mortalist answers to the question "what is it like to be dead?" either change the subject or are self-contradictory. Therefore, 4) the mortalist position on death either changes the subject or is self-contradictory. Those who have problems with this conclusion need to falsify at least one of these premises. They seem undeniable to me. The Reductionist Defense of Mortalism One possible mortalist strategy I will call reductionism. The reductionist in this context claims that the self is nothing but the sum total of its experiences, and thus there is no such thing as a subjectivity that is distinct from the experienced world. David Hume was the first to make this assertion, claiming that introspection reveals the contents of consciousness, but not a subject that experiences those contents. Hume's justification for his claim is thus, like mine, based on phenomenology. When two phenomenologists disagree, they are often reduced to asserting that "my intuitions can beat up your intuitions". Dennett (1991) avoids this cul-de-sac by relying not on phenomenology but on contemporary neuroscience and cognitive psychology. He claims that these new scientific developments support what he calls a multiple drafts theory of consciousness that, like Hume's theory, suggests that we should deny the existence of a "central meaner". For Dennett, the subjective self is a verbal construct, not a privately experienced reality. This is what Dennett calls first person operationalism: my self is what I say it is when I tell the story of myself to myself. If he is right about this, doesn't this mean that there is no such thing as a distinct self, and therefore no first person perspective and no "what-it-is-like-to-be"-ness? This is the strongest argument against my position, but ultimately I do not think it can prevail. When all of its implications are followed to their logical conclusions, the result is a rat's nest of absurdities that could be summed up with the following question: if the central meaner doesn't really exist, how can it die? The "middle way" Buddhist philosophy of Nagarjuna has a theory of self very similar to Dennett's and Hume's (Varela Thompson, & Rosch 1992), but this school of Buddhism saw this fact about the self as support for the existence of reincarnation, not mortalism. Buddhism recognizes that the empirical self – the self to which we are so attached and in which we take such pride – is nothing but an aggregate of contingently clustered traits and qualities. The deep recognition of this fact is what enables the Buddhist practitioner to maintain the state of equanimity that liberates the practitioner from suffering. However, if our consciousness is nothing more than an aggregate of experiences, wouldn't this imply that when that aggregate disintegrates into its parts, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 874 consciousness would disappear as that aggregate disappears? Buddhism does not accept that conclusion. Instead, it asserts that there is a consciousness which is distinct from the aggregate of experiences we call the self. Consciousness is a kind of emptiness, but it is also accompanied by the qualities of clarity and unimpededness, which can be most clearly seen when we are not distracted by the numerous qualities and character traits we ordinarily call the self. The mortalist will dismiss this as speculative mystical nonsense, but her alternative has serious problems of its own. If we are nothing above and beyond our various experiences and character traits, then each of us died sometime during our first decade. This is equally true whether we consider the outdated idea that we are nothing more than the meat we are made of, or the more sophisticated claim that we are the pattern that supervenes on that meat. As we pointed out earlier, software can endure in principle forever by being replicated in a variety of hardwares. We, however, have the ability to endure even when our software becomes completely unlike our earlier software. It is not just that all of the molecules of the four-year-old boy I once was have now been completely replaced. The formal structures that determined the size, shape and temperament of that boy have now vanished as decisively as have his molecules. And yet here I am, in some strange sense the same person now that I was then. How am I able to pull this off if I am nothing but a pattern supervening on some material stuff, and both the original pattern and the original stuff have passed out of existence? The immortalist claims that when our current body is destroyed our consciousness continues on somewhere else. The mortalist claims that the self is nothing but the form and matter of our current physical body – and yet somehow our consciousness endures even when the matter and form have been transformed into something completely different. The mortalist position as it stands is thus self-contradictory, unless we deny the universally accepted proposition that I am the same person that I was when I was five years old. If the mortalist bites the bullet on this, and concedes that I am not same person as that five year old, the immortalist wins even more decisively. The mortalist is in effect conceding that I have already died, and still managed to carry on. That may not be immortality by some definition or other, but it's good enough for me. Mortalism and Reincarnation These problems come into sharpest focus when we consider the type of immortalism known as reincarnation. In the western Abrahamic traditions, immortalism usually is bundled with the claim that there is a separate place or places where the conscious self continues to have experiences after the destruction of the body (Heaven, Hell, Purgatory, etc.). That is a much harder position to defend because of Occam's razor issues. Belief in Heaven, etc. requires both a belief in the endurance of the soul and an unseen place where the soul endures. Reincarnation only claims that the soul returns "here" in some sense, and we already know that "here" exists because here we are. This argument for the reincarnation alternative is decisive as far as I am concerned, although it is wise to be tolerant of other conclusions when our ignorance on this subject ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 875 is so vast. Accepting reincarnation, however, brings with it a variety of implications that cannot be ignored. The Abrahamic immortalist does not have to deal with hard questions about the nature of the self that survives. At least in the popular versions, I remain essentially the same person in life and death, with a few moral purifications to bring out my best qualities more vividly. On the other hand, it's an empirical fact that most of us have no memory of previous reincarnations. Consequently, if immortality is produced by reincarnation, it does not require any formal or material components from our previous lives. In the yogic traditions that accept reincarnation, we do not reunite with our long dead friends and relatives in a celestial home. There are some tales in those traditions about people who reincarnate repeatedly in interlocking relationships, sometimes reversing roles such as master and servant, or pet and owner, or parent and child. But the sentient beings in these relationships have no awareness of their identities in previous lifetimes, and the various personalities of each reincarnation are radically different from each other. This creates problems for the possibility of verifying any possible case of reincarnation. It is obviously impossible to prove that currently living X is a reincarnation of deceased Y, if X has no memories whatsoever of having been Y. Indeed from the third person point of view, the idea makes no sense at all. How can something be the same as something else if the two items share no characteristics? It's rather like the Catholic Idea of the Eucharist, in which bread and wine is the body of Christ, without having any of the characteristics of the body of Christ – an idea which most Catholic theologians recognize as a self-contradictory paradox that can only be believed on faith. Actually, this rhetorical question underestimates the problem. Reincarnation doesn't just imply that two individuals are in the same category. It implies that these two individuals are the same individual, even though they have nothing in common. Although this idea makes no sense from a third person point of view, it is easily imaginable from the first person point of view. Imagine you are given a choice of either 1) having your memories and personality completely removed and replaced or 2) being completely annihilated. Both alternatives would be disastrous, but we have no trouble realizing that they are different. This is partly illustrated by the fact that most people would choose 1) over 2), but more strongly illustrated by the fact that even if someone chooses 2) or is indifferent to either, it is still phenomenologically obvious that these are two different choices. Perhaps you want to argue that this is a pseudo-problem, and neither of these alternatives are acceptable? This may be true, but this won't help the mortalist. She is irreparably committed to alternative 2) in this debate, just as the reincarnationist is committed to alternative 1). Throw out this debate, and mortalism goes with it. Once we accept the inevitability of these problems, it seems that the only possible proof for reincarnation would come from those anomalous souls who allegedly remember their past lives. Unfortunately, serious philosophical problems arise from the fact that there are always alternative explanations for any empirical data based on these alleged memories. Robert Almeder (1992) proposes a criterion for proof of reincarnation paraphrased from A. J. Ayer: "It would be sufficient for the truth of the belief that the man beside you is Julius Caesar reincarnated if that man had all the memories that one ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 876 would ordinarily expect of Julius Caesar, and if he had some verified memories that appealed to facts that were not in any way items of public information" (p. 60). Nevertheless, Almeder also quotes Stephen Braude (2003) and others, who propose a variety of counter-explanations to cases of this sort. Even if we can prove that our subject's knowledge of Julius Caesar's life could not have been acquired by the usual means, how can we be sure that the subject didn't acquire that knowledge through ESP? Just because she knows a lot about Julius Caesar's life doesn't mean she actually lived it, and this is true no matter how much she knows. Braude acknowledges that ESP, as we currently know it, could not deliver the detailed acquisition of skills and personality traits so often described in the literature. He says, however, that there is no reason to deny the existence of what he calls super ESP, a power that goes far beyond what has been documented in the PSI laboratory. The evidence that allegedly supports reincarnation could also be used to support claims of something like exorcist-style possession. In other words, a person who claims a new identity and is manifesting new skills and personality traits and knowledge could just as easily have been taken over by a completely different person, rather than revealed to have been a different person in the past. I must ask my readers who are equally repulsed by all of these explanations to bracket their repugnance and just consider this as a thought experiment. My point is that even if all of these alternatives deserved to be taken seriously, it would still be impossible to distinguish between them in any individual case. The problem is this: The fact that someone has extensive knowledge of a person's life can never prove that she has actually lived that life. Knowing something (or even everything) about a person does not make you that person. This is not just the problem of Mary the Color Blind Neuroscientist. Even if we accept Dennett's (1991) conclusion that knowing all the neuroscientific facts about a color is the same as experiencing that color, we cannot apply this conclusion to the reincarnation problem. In most of the cases discussed by Almeder (1992) and Carter (2012), the subjects remember both propositional facts and experience. The problem is that it is impossible to tell the difference between experiences that are actual memories of having been there and experiences that are imaginative fabrications, even if those fabrications are crammed with true facts. That's because, once we strip away the memories and personalities of the person having the experience, it becomes clear that "being there" is nothing more and nothing less than the first person perspective. Almeder and Carter both try to draw the line clearly amongst the alternatives of reincarnation, memory and possession – and indeed there are clusters of behaviors that make certain cases somewhat more amenable to one description rather than another. But it seems necessarily true that any possible set of facts that could be explained by reincarnation could also be explained by either super ESP or possession, if one were more inclined towards either of those alternatives. This has two very important implications. 1) It is not just difficult, but impossible, to use scientific methods to decisively decide between these explanations. 2) Therefore, science can neither prove nor disprove the existence of reincarnation. Here, of course, is where the Tilde Fallacy ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 877 usually rears its head. If we cannot scientifically prove that something exists, doesn't Occam's razor require us to assume that it doesn't? No, because negative claims still need some kind of evidence to back them up. Bigfoot and the Loch Ness Monster have partial evidence against them, based on the fact that many people have diligently looked for them and not found them. There is no such evidence against life in other galaxies, because we don't have resources that could search for them. However, It is still possible that life from other galaxies might show up in good Hollywood fashion, and that hope, slim though it may be, is not an option for reincarnation research. Evidence for or against reincarnation is not just non-existent. It is impossible, as far as we can tell, to find evidence one way or the other because of the presuppositions of our research methods. Science cannot be said to have answered a question that it has never asked. Who am I? What are the presuppositions that hamstring the study of reincarnation so inexorably? I think it has to do with the fact that subjective experience is necessarily linked to our experience of ourselves as particulars, and there can be no such thing as a science of particulars. Subjective experience is what gives us our awareness of thishere-now, and there can be no such thing as a science of this-here-now. It was Kant's awareness of this fact that made him write an entire critique on the problem of judgment – applying a rule to a case – and the depth of this problem is why so much of The Critique of Judgment is evocative handwaving. It is not possible to scientifically prove or disprove that I will survive after death, any more than there can be a science of this table. Those aspects of me that are abstract are the only aspects that are scientifically comprehensible, and they are not me, because my being, as Heidegger rightly pointed out, is in each case mine. Although the mind-as-software theory is a great improvement over the mind-astwo-pounds-of-meat-between-the-ears theory, it still has some serious problems. The mind is paradoxically both abstract and concrete, universal and particular. It's true that the self has no necessary connection to the particular stuff on which it supervenes. However, the mind-as-software theory cannot account for the fact that the mind also has no necessary connection to its abstract qualities. It's not just that the self can remain the same even when all its abstract qualities change, as when a child becomes an adult. These problems with the reincarnation data show that it's also possible to have all the abstract qualities of a particular self and not have that self present. Furthermore, we don't have to consider the data on reincarnation to see this problem. Although Hofstadter and Dennett have created a renowned version of the mind-assoftware theory, their classic anthology The Minds I (1981) contains two compelling counterexamples to that theory. 1) Stanislaw Lem tells a story of a man who wishes to live happily-ever-after with a tiny princess who lives inside a box. A helpful wizard starts with the assumption that the man's mind is nothing but the abstract patterns of his mind and then duplicates those abstract patterns in a tiny copy of the man. The tiny copy of the man embraces ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 878 the princess and strolls off with her towards the tiny sunset. When the man protests that he is not in the box, because he is here observing, not there, the wizard offers to solve that problem by killing him with a large hammer. (In Hofstadter & Dennett 1981, pp. 9698). 2) Dennett offers an alternative explanation for the teleporter beams that appear in science fiction stories. The usual assumption is that "the teleporter will swiftly and painlessly dismantle your body, producing a molecule-by-molecule blueprint to be beamed to earth, where the receiver, its reservoirs well-stocked with the requisite atoms, will almost instantaneously produce from the beamed instructions – you!" (Ibid., p. 3). But is there any reason to doubt the possibility that the machine is not actually a teleporter, but rather what Dennett calls a "murdering twin maker"? From a purely physical point of view, what the machine is doing is destroying your body and then making an exact copy of it somewhere else. Because this copy has all of your memories and emotions, this distinction makes no difference to the organism that emerges from this device. But it makes a tremendous difference to the organism that enters the device. If you think this difference is trivial semantics, consider the following variation. Suppose that the teleporter only travels from one side of a room to the other, and instead of vaporizing the body immediately, you get to stare at your new clone for a few seconds? Would you be willing to be killed with the hammer in the previous example, secure in the knowledge that you will survive because your abstract form has been preserved? According to the terms of the thought experiment, no one else but you can ever know whether you survived or were merely murdered and duplicated. And yet anyone who refuses to be killed by that hammer is acknowledging that this difference is real, even though it is completely subjective. There is no logical contradiction in claiming that you are the person “over there”, and consequently you are willing to have the self “over here” killed with the hammer. If there is anyone out there who answers affirmatively to that question, I have nothing to say to them. For the rest of us, however, I think these examples show phenomenologically that my personal identity is not constituted by my abstract form. I think the most effective way to resolve this phenomenological paradox is to say that there is an aspect of my being which is completely concrete that cannot be identified with any abstraction, and therefore always escapes the universal laws that are the tools of science and other forms of knowledge. That is why there can be no first person science that completely closes the explanatory gap separating it from its subject matter. We can of course talk and write about concepts that deal with what I call the thirdperson-first-person. That's part of what I am doing in this essay. But the first person perspective cannot be reduced without remainder to those concepts. These diversions into philosophy of mind and ontology are not really diversions, because without them it is impossible to uncover the phenomenological structures that reveal the mortalist position to be self-contradictory. If the first person perspective is reducible to an abstract pattern, there is no need to ask the question, "What is it like to be dead?" However, if it is not so reducible, then we must ask that question. We can ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 879 then see that the mortalist answer to it makes no sense. If we don't ask that question, we can only talk about death in general, which changes the subject away from metaphysics to biology and/or psychology. That is the heart of the argument in this section: that when we ask "what happens to me when I die?" that question is not answered by saying some abstract pattern identified with you either lives on or is destroyed. People are often not aware of this. That is why they sometimes say things like, "Beethoven lives on in his music." This is a charming metaphor, but we should not permit it to muddy up the discussion of this very different topic. Many of us would love to have our creations remembered long after we have died, even if the mortalists are right about what happens when we die. But that is not the same thing as actually remaining alive and/or conscious. As the Monty Pythons pointed out in their song, "Decomposing Composers," the fact that you can still hear Beethoven does not imply that Beethoven can hear you. The fact that the mind-as-software theory implies something like this could be seen as making this idea into a reductio ad absurdum. Hofstadter Bites the Bullet on Immortality Hofstadter recognizes that he must take this metaphor of "Beethoven lives on in his music" as a literal truth because it is necessarily implied by his mind-as-software theory. In I am a Strange Loop (2007) he bites the bullet on this issue with heroic consistency and embraces a variety of counterintuitive conclusions. These conclusions, however, are as critical of mortalism as are my arguments, despite the fact that they deny one of my essential premises. My argument is that the irreducibility of the first person perspective requires us to conclude that mortalism is self-contradictory. Hofstadter says that there is no first-person perspective that is distinct from the content and character of my personality. However, he also points out that this content and character endures after the person dies, often taking root in the minds and behaviors of other people that live on. Consequently, if I am nothing but my thoughts and behavior patterns, and my thoughts and behavior patterns survive my biological death, then I survive my biological death. Hofstadter seems to almost say, contra the Pythons, that Beethoven literally lives on in his music! Usually, however, he limits this claim to a kind of abstract pattern with a distinctive self-referential structure that he calls a strange loop (hence the title of the book). This structure has a peculiar kind of complexity that Hofstadter spends most of the book describing, and Hofstadter thinks that this kind of structure is all that there is to the first-person perspective. In other words, he does not accept my claim that there is something irreducibly particular about the first-person perspective that cannot be reduced to any abstract principle. Hofstadter admits that when strange loops are transferred from brain to brain, the resulting copy is usually very "grainy" and inaccurate. A strange loop is a very complicated structure that doesn't transfer from one brain to another as easily as a Beethoven symphony. Sometimes, however, two or more people can be in such close synchrony that they see the world from essentially the same perspective. In that case, they become a "we" instead of a cluster of "I"s. When one of the persons in this kind of group dies, Hofstadter claims it is literally true that the deceased continues to think and ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 880 live, using the brains of the survivors who continue to see the world from her point of view, and thus continue to participate in her strange loop. It would probably be more accurate to describe the result of this process as survival rather than immortality. It offers us no guarantee that survival will go on forever. If the mind is nothing but software, there is no contradiction in the possibility of software having nothing to supervene on, and thus passing out of existence. It is only when you accept my claim of the irreducibility of the first-person perspective that the mortalist position becomes self-contradictory. I think Hofstadter needs to pay more attention to the implications of the examples of the tiny princess and the murdering twin maker, and to the factors that make it impossible in principle to either prove or disprove the existence of reincarnation. I think that these factors require us to accept an immortalist position, not just a survivalist position. Nevertheless, Hofstadter and I are in agreement that the mortalist position is not the only one acceptable to a rational person in touch with the latest scientific facts. The fact that mortalism has managed to maintain this reputation, while doing essentially nothing to earn it, is one more example of the seductive strength of the Tilde Fallacy. Furthermore, as far as I can see, our two positions provide a dilemma from which the mortalist cannot escape. If the mortalist is unpersuaded by my phenomenological arguments, she will have to agree with Hofstadter that the self is nothing more than the abstract behavior that I have metaphorically called mental software. Because these abstract patterns survive our bodily death, this would imply that our selves survive bodily death. This survival would perhaps not be technically the same thing as eternal life, because these patterns do pass out of existence eventually (at least this appears to be true of the ones of which we are aware). But because we have gone through this particular extinction process several times since childhood, it doesn’t appear that death has the sting we originally attributed to it (in so far as what we thought about it made any sense at all). In other words: Either 1) the first person perspective is genuinely irreducible, in which case it makes no sense to say we could wake up one morning and discover we are not here any more, or 2) The first person perspective has no separate existence of its own, in which case each of us has already died many times. Bibliography Almeder, Robert (1992). Death and Personal Survival. Lanham, MD: Rowman & Littlefield. Bird, Colin (1999). The Myth of Liberal Individualism. Cambridge UK: Cambridge University press. Braude, Stephen (2003). Immortal Remains: The Evidence for Life after Death. Lanham, MD: Rowman & Littlefield. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| December 2016 | Vol. 7 | Issue 11 | pp. 862-881 Rockwell, T. The Tilde Fallacy and Reincarnation: Variations on a “Skeptical” Argument 881 Brody, Eugene (1979). "Review of Cases of the Reincarnation Type." Ten Cases in Sri Lanka (vol 2). Journal of Nervous and Mental Disease 167 (12), 769-74. Carter, Chris (2012). Science and the Afterlife Experience. Traditions. Rochester, VT: Inner Dawkins, Richard (1986). The Blind Watchmaker. New York: Norton. Dennett (1990). "The Myth of Original Intentionality." In Said, Newton-Smith, Viale, & Wilkes, eds. Modeling the Mind. Oxford: Clarendon Press Dennett (1991). Consciousness Explained. Boston: Little Brown and Company Earman, John (2000). Hume's Abject Failure. Oxford, UK: Oxford University Press. Fontana, D. (2004). Is There an Afterlife A Comprehensive Review of the Evidence. OBE, UK: John Hunt. Hales, Stephen D. (2001). “Evidence and the Afterlife,” in Philosophia 28 (1-4), June 2001, 335-346. Hofstadter, Douglas (2007). I Am a Strange Loop. New York: Basic Books. Hofstadter, Douglas; & Dennett, Daniel (1981). The Minds I. NY: Basic Books. Nozick, Robert (1974). Anarchy, State and Utopia. New York: Basic Books. Rockwell, Teed (2013). A Critique of Libertarianism. http://www.academia.edu/5393180/A_Critique_of_Libertarianism Video at Rowling, J.K. (2007) Harry Potter and the Deathly Hallows. New York: Arthur A. Levine Books. Stevenson, Ian (1966). Twenty Cases Suggestive of Reincarnation. Richmond, VA: University of Virginia Press. Varela, Francisco; Thompson, Evan; & Rosch, Eleanor (1992). The Embodied Mind: Cognitive Science and Human Experience. Cambridge, MA: MIT press. Wittgenstein, Ludwig (1922). Tractatus Logico-Philosophicus. London: Routledge Classics. Originally published in German as Logisch-Philosophische Abhandlung in 1921. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Consciousness and Cognition 22 (2013) 765–770 Contents lists available at SciVerse ScienceDirect Consciousness and Cognition journal homepage: www.elsevier.com/locate/concog Short Communication Processing of invisible social cues q M. Ida Gobbini a,b,⇑, Jason D. Gors b, Yaroslav O. Halchenko b, Howard C. Hughes b, Carlo Cipolli a a b Department of Psychology, University of Bologna, Bologna, Italy Department of Psychological and Brain Sciences, Dartmouth College, Hanover, NH, USA a r t i c l e i n f o Article history: Received 19 September 2012 Available online 28 May 2013 Keywords: Face perception Awareness Interocular suppression Social cognition a b s t r a c t Successful interactions between people are dependent on rapid recognition of social cues. We investigated whether head direction – a powerful social signal – is processed in the absence of conscious awareness. We used continuous flash interocular suppression to render stimuli invisible and compared the reaction time for face detection when faces were turned towards the viewer and turned slightly away. We found that faces turned towards the viewer break through suppression faster than faces that are turned away, regardless of eye direction. Our results suggest that detection of a face with attention directed at the viewer occurs even in the absence of awareness of that face. While previous work has demonstrated that stimuli that signal threat are processed without awareness, our data suggest that the social relevance of a face, defined more broadly, is evaluated in the absence of awareness. Ó 2013 The Authors. Published by Elsevier Inc. All rights reserved. 1. Introduction Faces convey a wealth of signals that facilitate social interactions. Through faces we recognize identity and infer the emotional and mental states as well as the direction of attention of others. Faces are detected even when they are rendered subjectively invisible (i.e. non-conscious) with masking or interocular suppression. Continuous flash interocular suppression is a method to render stimuli invisible using binocular rivalry with a high energy, rapidly changing stimulus presented to one eye (Tong, Meng, & Blake, 2006; Tsuchiya & Koch, 2005). If the stimuli to the two eyes are of equivalent salience, awareness of stimuli fluctuates spontaneously. With continuous flash interocular suppression it is possible to prevent one image to reach awareness for longer periods of time. Because a stimulus is subjectively invisible prior to breakthrough, any factor that facilitates faster breakthrough indicates processing that occurs without conscious awareness. Thus, this technique affords study of unconscious perception and how unconscious perception influences direction of attention to potentially relevant stimuli (Eastwood & Smilek, 2005; Lin & He, 2009). For example, upright faces break through interocular suppression about one-half second faster than do inverted faces, indicating that the upright facial configuration is processed even when the subject is unaware of the image (Jiang, Costello, & He, 2007; Yang, Zald, & Blake, 2007; Zhou, Zhang, Liu, Yang, & Qu, 2010). Facial expressions also appear to be processed when the subject is unaware of the face image, as evidenced by faster breakthrough of interocular suppression by faces with fearful expressions (Jiang & He, 2006; Yang et al., 2007), unconscious imitation of masked facial expressions (Dimberg, Thunberg, & Elmehed, 2000), and amygdala response to masked or suppressed faces (Morris, q This is an open-access article distributed under the terms of the Creative Commons Attribution-NonCommercial-No Derivative Works License, which permits non-commercial use, distribution, and reproduction in any medium, provided the original author and source are credited. ⇑ Corresponding author. Addresses: Department of Psychology, Viale C. Berti-Pichat, 5, 40127 Bologna, Italy. Fax: +39 051 243 086, Department of Psychological & Brain Sciences, Dartmouth College, Hanover, NH, USA. E-mail addresses: mariaida.gobbini@unibo.it, maria.i.gobbini@dartmouth.edu (M.I. Gobbini). 1053-8100/$ - see front matter Ó 2013 The Authors. Published by Elsevier Inc. All rights reserved. http://dx.doi.org/10.1016/j.concog.2013.05.002 766 M.I. Gobbini et al. / Consciousness and Cognition 22 (2013) 765–770 Ohman, & Dolan, 1998; Whalen et al., 1998; Williams, Morris, McGlone, Abbott, & Mattingley, 2004; and for review see Pessoa & Adolphs, 2010; Tamietto & De Gelder, 2010). Appropriate social interactions depend on correctly interpreting to what others are attending. Head direction and gaze are features that indicate whether another person’s attention is directed at oneself or elsewhere in the environment. Attention directed towards oneself can signal interest, the desire to catch one’s attention, or the intention to engage in a social interaction (Kampe, Frith, & Frith, 2003). Neurons in the anterior temporal cortex of the monkey that are tuned to direction of others’ social attention cues such as head orientation, eye gaze and body movements have been described (Perrett et al., 1985). In humans, fMRI has shown specific regions such as the posterior and anterior superior temporal sulcus, the fusiform gyrus, the medial prefrontal cortex, preferentially engaged by eye gaze and head turns highlighting how dedicated neuronal population are involved in processing relevant social cues (Carlin & Calder, 2012; Carlin, Rowe, Kriegeskorte, Thompson, & Calder, 2012; Engell & Haxby, 2007; Hoffman & Haxby, 2000; Pageler et al., 2003; Pelphrey, Singerman, Allison, & McCarthy, 2003; and for a review Senju & Johnson, 2009). While the processing of gaze without awareness has been reported (Stein, Shenju, Peelen, & Sterzer, 2011), no specific evidence is yet available as to the processing of head direction, which also represents a powerful cue for directing social attention. We investigated whether head direction is processed in the absence of conscious awareness. Therefore, we rendered faces invisible using continuous flash interocular suppression (Kang & Blake, 2011; Tong et al., 2006; Tsuchiya & Koch, 2005). As mentioned above, because the observer is unaware of a suppressed stimulus prior to breakthrough, processes that facilitate breakthrough happen when it is still invisible. Our results show that faces turned towards the viewer break through interocular suppression faster than do faces turned away from the viewer, confirming our hypothesis that this social signal is processed in the absence of awareness. 2. Methods We used continuous flash interocular suppression to render faces invisible and test whether differences in head angle and gaze affected the time for these images to break through interocular suppression. We conducted three experiments. The first experiment was a pilot study designed to validate our experimental setup. The main experiment tested our hypothesis that images of faces turned towards the viewer would break through interocular suppression faster than faces turned slightly away. The third experiment tested whether faster detection of full view faces in our interocular suppression paradigm could be attributed to faster detection after breakthrough, rather than faster detection prior to breakthrough. 2.1. Subjects Twenty-six subjects (19 females, mean age = 24 ± 6 yr) participated in a pilot study to validate our experimental setup. 52 subjects (37 females; mean age = 21 ± 3) participated in the main experiment. 10 subjects (5 females, mean age = 24 ± 5) participated in a control experiment to test for an advantage of full-view face detection during conscious perception. All subjects were healthy with normal or corrected to normal sight and gave written informed consent. The study was approved by the local ethical committee. 2.2. Stimuli Face images were color pictures of 12 individuals. The 12 individuals (6 actors and 6 actresses) were paid models. To assure consistent image quality, all photographs were made in the same studio with identical equipment and lighting conditions. The head angle was either full view or turned away from the viewer by 23°. At this angle of profile, all facial features, including both eyes, are fully visible (see Fig. 1A and B for examples of stimuli). The eyes were directed either straight ahead or 23° to the side. For faces turned away from the viewer, averted gaze was directed towards the viewer. Face images were presented in an oval mask, subtending 1.6° of visual angle horizontally and 2° vertically. The mask was placed so that for the images with faces turned to the side, the ear towards the viewer was not visible. Thus, the visibility of facial features was equivalent for all face image conditions. Suppressing stimuli were brightly colored, high contrast collages of different shapes (rectangular and curved figures), subtending 3° of visual angle horizontally and vertically, that changed every 100 ms (Fig. 1A). The dynamic suppressing and target stimuli were presented on different monitors with a mirror haploscope, mounted on a chin rest. 2.3. Procedure Each trial was preceded by 1 s of a gray screen with a fixation cross. The trial began with 1–2 s of the dynamic suppressing stimuli presented to one eye and a phase-scrambled face image, with the same dimensions as the intact face images, presented to the other eye. Phase-scrambled face images matched the intact faces in terms of spatial frequencies and luminance. The target face was faded in over 1 s by gradually increasing its opacity from 0% to 100%. Beginning one second after the face M.I. Gobbini et al. / Consciousness and Cognition 22 (2013) 765–770 767 Fig. 1. (A) Experimental design. Different high contrast collages of colored shapes were presented to one eye at 10 Hz. A phase-scrambled image that faded into an intact face image over 1 s, beginning 1–2 s after trial onset, was presented to the other eye. After the intact face was at full opacity for 1 s (3–4 s after trial onset), the suppressing stimuli slowly faded over 3.5 s to a gray square (6.5–7.5 s after trial onset). The trial ended 2 s later (8.5–9.5 s after trial onset). (B) Mean reaction time (± SE) for detecting faces turned 23° and faces turned towards the viewer. Reaction times indicate the time for face images to break through interocular suppression. image was faded in, the contrast of the suppressing stimuli progressively decreased over 3.5 s to zero (a gray square). Each trial ended with presentation of the face image with no suppressing stimulus for 2 s. On catch trials, the phase-scrambled image was not replaced with an intact face image, and the trial ended with the phase-scrambled image with no suppressing stimulus. Each condition was presented an equal number of times to the right and the left eye. Eye dominance was recorded for each participant. In all experiments subjects were instructed to respond by pressing the space baron a keyboard as soon as they saw a face or any part of a face. Response times were measured relative to the time when a face began to fade in. In the pilot study we validated our experimental setup by replicating the finding of faster detection of upright faces, as compared to inverted faces, during continuous flash interocular suppression (Jiang et al., 2007; Yang et al., 2007; Zhou et al., 2010). Stimulus conditions were upright and inverted faces, both in full-view with eyes directed towards the viewer. There were 48 trials for each condition with an additional 48 catch trials. In the main experiment we tested the effects of head angle and gaze on time to break through continuous flash interocular suppression with a 2  2 design with four face image conditions: faces in full view with eye gaze directed (1) towards the viewer and (2) away from the viewer and faces turned 23° with (3) eye gaze averted towards the viewer and (4) direct eye gaze away from the viewer. The experiment consisted of 48 trials for each of four face image conditions and 48 catch trials. In a control experiment we tested whether faces presented without interocular suppression showed an effect of head angle on response time. We included this experiment to test whether the effect of head angle on time to break through interocular suppression could be attributed to faster reaction time after breakthrough. As in the other experiments, a scrambled face image was presented to one eye and replaced with an intact face image, beginning 1–2 s later, by slowly increasing the opacity of the face image from 0% to 100% over 1 s. No stimulus was presented to the other eye. The head angle and gaze conditions and number of trials were the same as in the experiment with interocular suppression. As in the main experiment, there also were 48 catch trials in which an intact face image did not appear. 768 M.I. Gobbini et al. / Consciousness and Cognition 22 (2013) 765–770 2.4. Data analysis We tested effects of head angle and gaze in the main experiment and the control experiment with repeated measures two-way ANOVAs model. The data collected on three subjects in the main experiment who falsely detected more than 15% of catch trials were removed from the statistical analysis. 3. Results Results from the pilot study replicated the effect of face inversion on breakthrough time with an effect that was similar in magnitude (mean difference = 514 ms, SE = 95 ms, t25 = 5.4, p < .001) to that reported previously (Jiang et al., 2007; Yang et al., 2007; Zhou et al., 2010). This result shows that our experimental setup produces results that are similar to those reported by others. The effect of head angle on time to break through continuous flash interocular suppression was significant (F1,144) = 8.89, p < .005), but the main effect of gaze (F1,144 = 0.01) and the interaction of gaze with head angle (F1,144 = 0.25) did not approach significance (Fig. 1B and Table 1). Faces in full view were detected 90 ms faster (SE = 30) than were faces turned 23°. Break through time and the effect of head angle did not vary as a function of the eye to which the suppressed faces were presented, either in terms of left versus right eye or in terms of dominant versus nondominant eye (for main effects of eye – both right versus left and dominant versus nondominant – and interactions between eye and head angle, F1,144 < 1, p > 0.4 in all cases). Detection errors were rare. The mean frequency of false negative responses on face trials was 0.6% (SE = 0.2%), and the mean frequency of false alarms on catch trials was 2.0% (SE = 0.6%). Results of the control experiment showed no effect of head angle or gaze on the mean detection times without interocular suppression (F1,27 = 0.96 for head angle; F1,27 = 0.86 for gaze; F1,27 = 1.47 for the interaction, n.s.). Mean detection times for full-view faces and faces turned 23° were 660 ms SE = 6 ms and 658 ms SE = 6 ms, respectively (mean difference = 2 ms, SE = 6 ms). 4. Discussion Our results suggest that detection of a face with attention directed at the viewer occurs even in the absence of awareness of that face. In our experiment, faces turned towards the viewer broke through interocular suppression faster than did faces turned 23° away from the viewer. These results indicate that head angle – a feature that can signal the potential social relevance of a face – is processed automatically. Such facilitated processing may serve to bias attention to individuals whose attention is directed at oneself even before one is aware of their presence. In the control experiment we found that detection times for the same face images did not vary based on head angle or gaze when they were presented to one eye without interocular suppression and thus fully visible. This result suggests that differential detection times for invisible faces are not due to faster responses after the faces break through interocular suppression and become consciously visible. Previous reports have shown that time to break through interocular suppression is faster for faces with fearful expressions as compared to neutral and happy expressions (Yang et al., 2007) and that faces with fearful expressions evoke neural activity in the amygdala when they are suppressed and subjectively invisible (Jiang & He, 2006; Williams et al., 2004). These prior results suggest that the expression of a face is processed when the face is rendered invisible with interocular suppression. The expression of fear alters the image of a face with changes in the shapes of the eyes and mouth, raising of the eyebrows, and more exposure of the whites of the eyes. Our images of faces turned away from the viewer differ from faces turned towards the viewer primarily in the locations of the facial features, but the features themselves are similar. Unlike a preconscious detector for facial expression, which may rely on changes in facial features (Whalen et al., 2004), a preconscious detector for head angle may rely more on the location of features in the outline of the face. Both detectors could rely on simple, low-spatial frequency features, e.g. the exposed whites of the eyes in fearful faces (Whalen et al., 2004) and the central placement of facial features in full-view faces. A subcortical route has been proposed as playing a role in processing socially relevant stimuli at a coarse level. The existence of this subcortical route, though, is not universally accepted. Others have suggested that the visual pathway may be sufficient for fast processing of these stimuli – even with reduced attentional resources and awareness – and, further, propose a role for top-down biasing of visual cortex involving frontal–parietal regions (Dehaene & Naccache, 2001; Pessoa, Japee, Sturman, & Ungerleider, 2006; de Jong, Kourtzi, & van Ee, 2012; Rodríguez Table 1 Response times for the four face image conditions. Face image condition RT ± SE (ms) Full view, gaze towards viewer Full view, gaze away from viewer Turned 23° to side, gaze towards viewer Turned 23° to side, gaze away from viewer 1776 ± 28 1764 ± 27 1851 ± 27 1869 ± 23 M.I. Gobbini et al. / Consciousness and Cognition 22 (2013) 765–770 769 et al., 2012). An alternative frontal–occipital direct connection has been proposed also to explain unconscious face processing in normal cognition and covert recognition in prosopagnosics (Valdés-Sosa et al., 2011). Our finding cannot help clarifying any of these hypotheses. Further studies are warranted to investigate the neural basis of unconscious perception. Processing of expression without awareness has beeninterpreted as evidence for dissociable neural pathways for the representation of expression and identity (Haxby & Gobbini, 2011; Haxby, Hoffman, & Gobbini, 2000; Jiang & He, 2006), expression showing more dependence on neural activity in the superior temporal sulcus (Engell & Haxby, 2007; Winston, Henson, Fine-Goulden, & Dolan, 2004). The representation of head angle also may rely more on face-responsive cortical areas in the superior temporal sulcus (Carlin et al., 2012; Perrett et al., 1985). Processes that operate without awareness for rapid detection of these facial attributes may be associated with engagement of this part of the face processing system. On the other hand, other signals of others’ attention directed at oneself, namely hearing one’s own name and seeing a direct gaze, automatically engage the Theory of Mind areas, such as the medial prefrontal cortex, (Kampe et al., 2003), providing another candidate for the neural locus of these processes. Our results support the hypothesis that socially-relevant attributes of face stimuli undergo preconscious analysis but do not indicate which brain areas perform this analysis. Further research is necessary to delineate the neural systems that process social signals without awareness. More recent findings indicate that evaluation of faces on social dimensions happens unconsciously and that the preconscious evaluation of faces is the result of an interaction between the face-stimuli and the observer specific traits (Stewart et al., 2012). These data support further the hypothesis that social information conveyed by faces is processed without awareness. The effect of head angle on breakthrough time appears to be independent of gaze direction. Another report, however, did find that gaze direction modulated time to break through continuous flash interocular suppression, albeit only for faces turned away from the viewer (Stein et al., 2011). The discrepancy between our results and those of Stein et al. (2011) may be due simply to stimulus image differences. Whereas in Stein et al.’s (2011) study, the faces subtended 3.3° of visual angle horizontally, we restricted our images to 1.6° to minimize the possibility of partial breakthrough, which reduced the visibility of eye gaze direction. The face images in Stein et al. (2011) also had more extreme gaze aversion than did our face images and were presented outside of central vision. Faster detection of faces that are turned towards oneself may be due to the social salience of these stimuli, but they also have other features that are not social and may also facilitate detection. Low-level visual features differ between faces turned towards the viewer and faces turned slightly away, most notably in terms of symmetry. Symmetry is a feature that the human visual system is highly sensitive to and may play a role in unconscious perception. Inverted upright faces break through interocular suppression faster than inverted faces, as shown earlier by others (Jiang et al., 2007; Yang et al., 2007; Zhou et al., 2010) and replicated here. It is possible that the full-view of a face is more prototypical for face representations than is a partial profile view, in the same way that the upright view is more prototypical than the inverted view. Whereas visual experience of upright faces is more common than of inverted faces, however, full-view faces are not seen more often than faces in various angles of profile. In fact, several lines of evidence suggest that the three-quarter profile of a face is more prototypical than is the full-view. Faces in three-quarter profile, as compared to full-view faces, convey more structural information about faces and tend to be recognized with higher accuracy (O’Toole et al., 2006). Moreover, the three-quarter profile view of faces is preferred in western portraits (Baddeley & Woodhead, 1983) and in cartoons (Perkins, 1975). Thus, faster detection of invisible full-view faces occurs despite the psychophysical advantage and other factors that indicate three-quarter profile faces are more prototypical, suggesting that facilitated detection of the full-view face during unconscious perception is due to other factors, such as social salience or symmetry. A face turned towards oneself has a different and usually greater social meaning than does a face that is turned away as it can signal interest, the desire to catch one’s attention, the intention to engage in a social interaction, or a potential threat. Facilitated processing of faces turned towards the viewer may reflect a detector for this socially salient feature that operates in the absence of visual awareness and selectively biases attention to other individuals in the environment whose attention is directed at oneself – information that is important for social behavior. Acknowledgment We would like to thank James Haxby for helpful discussion and Courtney Rogers for administrative support. References Baddeley, A., & Woodhead, M. (1983). Improving face recognition ability. In S. Llyood-Bostock & B. Clifford (Eds.), Evaluating witness evidence (pp. 125–136). Chichester: Wiley. Carlin, J. D., & Calder, A. J. (2012). The neural basis of eye gaze processing. Current Opinion in Neurobiology, 23, 1–6. Carlin, J. D., Rowe, J. B., Kriegeskorte, N., Thompson, R., & Calder, A. J. (2012). Direction-sensitive Codes for observed head turns in human superior temporal sulcus. Cerebral Cortex, 22, 735–744. de Jong, M. 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Brain activation evoked by perception of gaze shifts: The influence of context. Neuropsychologia, 41, 156–170. Perkins, D. N. (1975). A definition of caricature and recognition. Studies in the Anthropology of Visual Communication, 2, 1–24. Perrett, D. I., Smith, P., Potter, D., Mistlin, A., Head, A., Milner, A., et al (1985). Visual cells in the temporal cortex sensitive to face view and gaze direction. Proceedings of the Royal Society of London, Series B: Biological Sciences, 223, 293–317. Pessoa, L., & Adolphs, R. (2010). Emotion processing and the amygdala: From a ‘low road’ to ‘many roads’ of evaluating biological significance. Nature Reviews Neuroscience, 11, 773–783. Pessoa, L., Japee, S., Sturman, D., & Ungerleider, L. G. (2006). Target visibility and visual awareness modulate amygdala responses to fearful faces. Cerebral Cortex, 16, 366–375. Rodríguez, V., Thompson, R., Stokes, M., Brett, M., Alvarez, I., Valdes-Sosa, M., et al (2012). Absence of face-specific cortical activity in the complete absence of awareness: Converging evidence from functional magnetic resonance imaging and event-related potentials. Journal of Cognitive Neuroscience, 24, 396–415. Senju, A., & Johnson, M. H. (2009). The eye contact effect: Mechanisms and development. Trends in Cognitive Sciences, 13, 127–134. Stein, T., Shenju, A., Peelen, M. V., & Sterzer, P. (2011). Eye contact facilitates awareness of faces during interocular suppression. Cognition, 119, 307–311. Stewart,, L. H., Ajina, S., Getov, S., Bahrami, B., Todorov, A., & Rees, G. (2012). Unconscious evaluation of faces on social dimensions. Journal of Experimental Psychology-General. Journal of Experimental Psychology-General, 141, 715–727. Tamietto, M., & de Gelder, B. (2010). Neural bases of the non-conscious perception of emotional signals. Nature Reviews Neuroscience, 11, 697–709. Tong, F., Meng, M., & Blake, R. (2006). Neural bases of binocular rivalry. 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356 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 356-364 Pal, H. S., Something versus Nothing Essay Something versus Nothing Himangsu S. Pal* ABSTRACT In this essay, I argue that even if the Universe started from nothing as claimed by some scientists and not from something as claimed by the believers, the inevitable conclusion is that in both cases there must have to be some sort of Consciousness at the beginning. I will also argue that if Universal Consciousness (God) created this Universe and if It wanted man to be the master of Its creation, then Universal Consciousness would willingly choose to be the “God of the Gaps”. So it is quite logical that Universal Consciousness which created man with some purpose will always prefer to be the God of the Gaps. Keywords: Universal Consciousness, something, nothing, light, spaceless, timeless, origin, Universe, God. 1. Something versus Nothing I argued previously that The Whole will be spaceless and timeless by logical necessity alone. This idea has been caricatured by someone by showing that nothing is also spaceless and timeless. But there is a difference between nothing being spaceless and timeless and something being the same. For nothing it is quite obvious and self-explanatory that it will be spaceless and timeless; because in nothing there will be simply nothing, no space and no time. But when we say that something is spaceless and timeless, it is not so obvious. We will have to give adequate reason as to why it is spaceless and timeless. The reason that I have given is that if this something is The Whole, then it will be spaceless and timeless by logical necessity. So we cannot equate a nothing that is spaceless and timeless by virtue of it being nothing with a something that is spaceless and timeless by virtue of it being The Whole. Still, let us agree that nothing can also be spaceless and timeless, and that the person who has said this has not said it with any bad intension, that is, there was no mockery. Now I will proceed with this nothing and show that if the universe has started from nothing, then also this initial nothing must have to have consciousness. We have seen that not only The Whole, but nothing as well will have the properties of spacelessness and timelessness. So instead of saying that the Universe has started from The Whole we can as well say that it has started from nothing. But still there will be a difference. First I will repeat my old arguments here in a slightly new form: 1. In this universe nothing as well as The Whole will have the properties of spacelessness and timelessness by logical necessity alone. * Correspondence: Himangsu S. Pal, Independent Researcher, India. E-Mail: sekharpal@rediffmail.com ISSN: 2153-831X Scientific GOD Journal Published by Scientific GOD, Inc. www.SciGOD.com 357 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 356-364 Pal, H. S., Something versus Nothing 2. If the universe has started from nothing, then nothing other than the initial nothing will have the properties of spacelessness and timelessness. 3. But in this universe we find that light, in spite of it not being nothing, is still having the properties of spacelessness and timelessness. 4. This can only happen if, and only if, the initial nothing itself has purposefully given its own properties to light, in order to make its presence known to us through light. 5. But for that the initial nothing must have to have consciousness. 6. From above, we can come to the following conclusion: the fact that light, in spite of it not being nothing, still possesses the properties of spacelessness and timelessness, is itself a sufficient proof for the fact that the universe has started from a conscious nothing, and that this conscious nothing is none other than Universal Consciousness. So, even if it is claimed by some scientists that the Universe actually started from nothing, and not from something as claimed by the believers, the inevitable conclusion is that in both the cases there must have to be some sort of Consciousness at the beginning. But there is a slight difference here. Properties of light can be far better explained in a Universe that has started from a conscious TW, but not so easily in a universe originated from a conscious nothing. This is only due to the fact that light has got some baffling properties. It is beyond our comprehension as to why even an infinite distance will have to be reduced to zero for anything at all. But for light this infinite distance is actually reduced to zero. This incomprehensible thing becomes quite comprehensible if we come to know that there is a Being who is infinite in extension and all-pervading. For such a Being no distance, however great, is at all a distance, because that Being is not only everywhere, but equally everywhere. For this Being even infinite distance is zero, because being present equally everywhere at the same time It cannot feel this distance at all. One cannot be distant from its own self. Our consciousness is not all-pervading within our body; that is why we feel that there is a distance between our head and other parts of our body. The infinite Being can be accommodated easily within a conscious something, but not at all within a conscious nothing. Another point to be noted here is that, since in nothing there is nothing, it cannot have any consciousness. So the inevitable conclusion is that the universe can in no way originate from a conscious nothing, but only from a conscious something. Therefore, we have seen that light is having some most uncommon properties that cannot be found in anything at all other than light. One such property I have already mentioned above (infinite distance becoming zero for light). And we have shown that these uncommon properties of light cannot be explained properly until and unless we posit some sort of consciousness at the beginning of the universe. But atheistic scientists may not agree. They will say, as they have said earlier in many other cases also, and demonstrated as well, that instead of having a supernatural explanation, properties of light might have some natural explanation that they will be able to give ISSN: 2153-831X Scientific GOD Journal Published by Scientific GOD, Inc. www.SciGOD.com 358 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 356-364 Pal, H. S., Something versus Nothing in near future. But there is a proverb in English: Nothing succeeds like success. So let them first successfully demonstrate that there is really such an explanation. Then only we will stop arguing for Universal Consciousness. The person who has written that nothing is spaceless and timeless has also written that it is not the case that anything is timeless, and that there is no Universal Consciousness. If science shows that at the speed of light time becomes unreal, then it is quite natural for us to think that time is perhaps unreal somewhere, and that perhaps due to that reason scientists have shown as to how time can become unreal. But he is saying that that is not the case at all. Time becoming unreal at light speed does not mean that time is unreal somewhere. Nothing is timeless, and there is no Universal Consciousness. So I think that I should add some more lines to my above article, and it is here: So far as I can remember, I list below two relations in special theory of relativity: l1 = l(1-v2/c2)1/2……. (1) t1 = t((1-v2/c2)1/2……. (2) From the above two relations, two conclusions can be drawn that are as follows: 1) Time and distance are not absolute, they are relative; 2) At light speed, both time and distance become unreal. Now reality may be such that: 1) Time and distance are only relative, but nowhere unreal (A), 2) Time and distance are relative as well as unreal (somewhere) (B). If reality is A, then the above two equations are not at all required to represent that reality; it may be equally represented by the following two relations: l1 = l(1-v2/xc2)1/2……. (3) t1 = t((1-v2/xc2)1/2……. (4) In (3) and (4) above, x will have a value greater than one but less than infinity. But it cannot have a value equal to one or infinity. If value of x is one, then we will go back to Einstein’s equations, whereas if its value equals infinity, then we will have Newton’s equations instead. From (3) and (4) above, it can clearly be seen that time and distance will be relative as before, but they will never be unreal even at the speed of light due to the presence of the factor 1/x in the equations. Newton’s equations have been rejected because now we have come to realize that there are no such things as absolute space or absolute time. If reality is A, but not B, then time has also come to reject Einstein’s equations as well, and to replace them with (3) and (4) above. Einstein’s ISSN: 2153-831X Scientific GOD Journal Published by Scientific GOD, Inc. www.SciGOD.com 359 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 356-364 Pal, H. S., Something versus Nothing equations will be required if, and only if, it is agreed upon that somewhere out there there is a region where space and time are unreal (an ideal abode for a spaceless and timeless Universal Consciousness). My comments here are: 1) Instead of being vague, scientists should be more specific. If they want to convey to us that space and time are only relative, but nowhere unreal, then scientists should know how to convey only that much information to us, and nothing more than that. After so many years of its genuine crusade against all sorts of religions, why should science transform itself to a new kind of esoteric religion now, requiring its own high priests for its proper interpretation to others? 2) Scientists should clarify things. Its job is not to create confusion. But by showing that a massless being can be immortal, science has only created unnecessary confusion amongst us. 3) If time is not really unreal anywhere and nothing is timeless, why was it necessary for scientists to show how time could be really unreal? But these types of questions could no longer be asked. Instead we should blindly follow the dictum of science. 4) If we live in a Universe in which time is nowhere unreal, then how does it become imperative for us to know as to how time can become unreal? How does our knowledge of the external world increase by that tiny bit of knowledge provided by the scientists when at the same time we are told by the same scientists that time is actually nowhere unreal? 2. Some Thoughts on Universal Consciousness In this section, I argue that starting from Copernicus up to the present day science has not conclusively proven that there is no Universal Consciousness. Before I start, I will have to settle another matter. We can remember well what Laplace had said to Napoleon when he was asked by the emperor as to why he had not mentioned God in his book. His answer was: Je n’avais pas besoin de cette hypothese (I had no need of that hypothesis). Paul Davies had written that this is still scientists’ stand on God, that is, they are in no need of any God-hypothesis. But why will scientists need any God-hypothesis at all? Obviously in order to explain certain things. When some scientists say that they do not need any God-hypothesis, they are actually saying that Universal Consciousness (God) is not the explanation for the things we find in nature, and that Universal Consciousness is not the explanation for the origin of the Universe as well. By openly admitting that they do not need any God-hypothesis for explaining things, they are admitting that they are actually making Universal Consciousness jobless. If Universal Consciousness does exist, It definitely would have done something. Definitely It would have created the Universe, and after its creation, perhaps would have intervened as well. It cannot be the case that Universal Consciousness will be simply there as a mere Observer, and that the Universe will run its course on its own. But if it can be shown that everything in this Universe, ISSN: 2153-831X Scientific GOD Journal Published by Scientific GOD, Inc. www.SciGOD.com 360 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 356-364 Pal, H. S., Something versus Nothing including its coming into existence also, can be explained without invoking Universal Consciousness, then that will simply prove that Universal Consciousness has done nothing. But as per an atheist philosopher, a nothing-doing Universal Consciousness is a non-existent Universal Consciousness. As scientists are trying to prove that this Universal Consciousness is a nothing-doing Universal Consciousness, therefore it can safely be said that they are actually trying to prove that Universal Consciousness does not exist. So if I have said that scientists’ ultimate aim is to prove that there is no Universal Consciousness, then I have said nothing wrong. As this is their ultimate aim, so in none of their endeavors can they take it for granted that Universal Consciousness’s non-existence is a well-established and proven fact, and then make that their basis for proving something else. Because then the whole thing will boil down to this: scientists are trying to prove that Universal Consciousness does not exist on the basis of their assumption that Universal Consciousness does not exist. Perhaps even a horse will laugh on hearing this if it can somehow come to understand our language. This much being said I will now proceed further to show that the only proof that can be given for Universal Consciousness’s non-existence is a natural explanation for the origin of the universe (NEFOU). We can never think of a Universal Consciousness who is also not the creator of the universe. Here I have used the word ‘never’ for one time only. But I could have used that word for billion times as well. Universal Consciousness will never be a proper Universal Consciousness if He has not actually created the universe. We can even say that the word ‘Universal Consciousness’ is a synonym for the word ‘creation’. So we can with absolute certainty say that Universal Consciousness means creation. But we cannot with equal certainty say that Universal Consciousness means divine intervention also. Because Universal Consciousness could have created the universe in such a manner that no further divine intervention in the created world would be needed at all. We do not know, and we can never know. There is no way to ascertain the truth-value of the following statement: “Universal Consciousness, if He is really Universal Consciousness, will not only create a universe, but also poke His nose into His creation without fail.” So we can always be sure that if there is a Universal Consciousness, then this universe will definitely be His creation. But we can never be sure as to whether there will be divine intervention as well in the universe after its creation. Or, if there was intervention at all, then in which particular cases were those interventions. Did He intervene for creating life from non-life? Did He intervene for separating human species from chimpanzees? We do not know. We can never know. As there will always be some uncertainty regarding Universal Consciousness’s intervention in the created world, therefore no natural explanation of any phenomenon, any fact or any event in the created world can prove with absolute certainty that there is no Universal Consciousness. Therefore if somebody claims that Darwin’s theory of evolution has proved that Universal Consciousness does not exist, or that Crick-Watson’s discovery of double helix has proved that Universal Consciousness does not exist, or that some other scientific discovery has proved beyond any reasonable doubt that Universal Consciousness does not exist, then I will only say that these are all nonsensical arguments that have been put forward so far as genuine proof for Universal Consciousness’s non-existence. But, if we find that scientists have been able to give a NEFOU, we will have to reckon it as a genuine and conclusive proof for Universal ISSN: 2153-831X Scientific GOD Journal Published by Scientific GOD, Inc. www.SciGOD.com 361 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 356-364 Pal, H. S., Something versus Nothing Consciousness’s non-existence, because we have already said that Universal Consciousness means creation. Scientists have already given a theory that states that the universe has originated from nothing due to the vacuum energy fluctuation in a void but we cannot accept it as a genuine scientific theory, because here what is intended to be proved has been proved based on the assumption that it has already been proved. The assumption by the scientists that the void is a real void only means that. As scientists have not yet been able to give any alternative theory for the origin of the universe in which Universal Consciousness will have no part to play, therefore we are of the opinion that scientists have done nothing so far that can conclusively prove that Universal Consciousness does not exist. 3. Universal Consciousness of the Gaps I will begin this essay with two postulates: 1) Universal Consciousness has created this universe; 2) He has brought man in this universe with some purpose. I am not claiming here that these two postulates are true, or that I can prove them to be true. But I want to show here that if these two postulates are true, then Universal Consciousness will always be the Universal Consciousness of the gaps. Anyone who will be reading this essay should not forget that there is an “if” clause in the last sentence. Now I will begin with the supposition that Universal Consciousness has created this universe. If Universal Consciousness has created this universe, then He could have created it in four different ways: 1) He created it in such a way that there was no necessity for Him to intervene in it after creation, 2) After creation He intervened in it, but these interventions were a bare minimum, that is, He intervened only when these were absolutely necessary. In order to clarify my point here, I will say that He intervened only when He found that without His intervention the universe would come to a standstill, 3) He created the universe in such a way that in order to keep it going He had to make very frequent interventions in it, 4) Universal Consciousness's total intervention after creation. If it was the purpose of Universal Consciousness to keep mankind crippled in every possible way, then He would have adopted either the third or the fourth way while creating the universe. This is because in these two cases man, in spite of his having sufficient intelligence and reasoning power, will fail to unveil the secrets of nature, because in almost every phenomenon of nature that he will decide to study he will ultimately find that there always remains an unknown factor, for which he will have no explanation. For him the book of nature will thus remain closed for ever. But if it were Universal Consciousness's purpose that man be master of His creation, then it is quite natural for Him that He would try to keep the book of nature as much open to him as possible, so that with the little intelligence he has been endowed with man will be able to decipher the language of nature, and with that acquired knowledge he will also be able to improve the material conditions of his life. In that case Universal Consciousness will try to adopt the policy of maximum withdrawal from His creation. He will create the universe in such a way that without His intervention the created world will be able to unfold itself. However, that does not mean that He will never intervene. He will definitely intervene when without His intervention the created world would become stagnant. In such a scenario man will be able to give an ISSN: 2153-831X Scientific GOD Journal Published by Scientific GOD, Inc. www.SciGOD.com 362 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 356-364 Pal, H. S., Something versus Nothing explanation of almost all physical events in scientific language. But in those cases where Universal Consciousness has actually intervened, he will fail to do so. So I think there is no reason for us to be ashamed of the "Universal Consciousness of the gaps" hypothesis. Yes, if Universal Consciousness has created the universe, and if Universal Consciousness’s purpose was that man be master of His creation, then He would try to keep as little gap in His creation as possible. But the minimum gap that would be ultimately left can never be bridged by any sort of scientific explanation. Universal Consciousness will also reside in that gap. Why should we be ashamed of that? The whole matter can be seen from another angle. Those who strongly believe that Universal Consciousness has created this universe also believe that He has created it alone. Now is it believable that a Universal Consciousness, who is capable of creating such a vast universe alone, is not capable enough to keep a proof of His existence in the created world? So I think it is more reasonable to believe that while creating the universe Universal Consciousness has also kept a proof of His existence in something created. This proof is open to us all, but we have not found it, because we have not searched for it. So even if it is the case that Universal Consciousness has never intervened in the created world after its creation, still then there will be a gap in this natural world, purposefully left by Universal Consciousness, for which science will find no explanation. This will be the ultimate gap that can only be filled up by invoking Universal Consciousness. So it is quite logical that a Universal Consciousness who will create man with some purpose will always prefer to be the Universal Consciousness of the gaps. Yes, if we were really created by some Universal Consciousness, and if it was not Universal Consciousness’s desire that we be some sort of semi-savage beast, then it makes quite a good sense if I say that in that case Universal Consciousness would try to keep the book of nature as much open to us as possible (policy of maximum withdrawal). In such a case man will also be able to explain almost everything of nature without invoking Universal Consciousness. But then this “ability to explain almost everything of nature without invoking Universal Consciousness” will not prove that there is no Universal Consciousness, because it might also be the case that this ability itself is Universal Consciousness’s design, Universal Consciousness’s plan. Let me give one example. Let A be one most obvious fact of nature, and let D be one natural phenomenon that follows from A. Let us also suppose that D does not directly follow from A, but there are some intermediate steps. A causes B, then B causes C, then C causes D. In order to be more precise here let us say that A means dark clouds gathering in the sky, and that D means lightning. We know very well that lightning does not always take place whenever there are dark clouds in the sky. So we will modify the above chain from A to D in this way: A causes B, but B does not always cause C. Instead of C, it sometimes causes C1. When B causes C1, there is no lightning. But when B causes C, in that case only lightning occurs. Now it might be the case that there is a Universal Consciousness, and that after creating the universe He has not intervened in it at all. So, all the processes from A to D will be natural. In that case if man wills then one day he will be able to understand the whole natural process here. He will understand what lightning is, how and when it occurs, and with that knowledge it can be hoped that one day he will also be able to protect himself and his property from lightning. ISSN: 2153-831X Scientific GOD Journal Published by Scientific GOD, Inc. www.SciGOD.com 363 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 356-364 Pal, H. S., Something versus Nothing Now let us suppose that after creation Universal Consciousness has frequently intervened in his creation, but his intervention is not total, but only partial. Let us also suppose that Universal Consciousness has chosen the above case of lightning for His intervention. That means lightning can never take place unless He wills. When He decides to punish mankind by sending lightning, then only B can cause C, otherwise in every other case B causes C1. In this case the whole chain from A to D will be broken at B. Man will never understand how B can naturally cause C, and so he will never understand how D naturally follows from A. So lightning will forever remain a mystery to him. Now let us suppose that Universal Consciousness's intervention in this universe is total, that is, behind every natural phenomenon there is the hand of Universal Consciousness. In that case man will understand nothing of nature, and he will remain as ignorant as a savage. In this world his fate will be no better than birds and beasts, and his condition will remain as miserable and helpless as those birds and beasts in front of natural calamities. But if Universal Consciousness wills that man be almost equal to Him in the knowledge of things in nature, and if He also wills that man live in this world with some dignity and not like birds and beasts, then He will create the universe in such a way that almost all the phenomena in nature can take place naturally without His intervention. In that case He will adopt the policy of maximum withdrawal. He will intervene only in those cases where His intervention is absolutely necessary. One such case is genetic code. Genetic code is information code, and those who believe that there is a Universal Consciousness try to make a point here. It is said that information code cannot naturally arise from space, time, force, field, matter and energy. Some intelligence is required, and nature does not possess that intelligence. Only Universal Consciousness possesses that intelligence, and therefore only Universal Consciousness can generate information code. If what is said is true, then I will say that man will never understand how information code can arise from space, time, force, field, matter and energy. It will forever remain a mystery to him. My thesis presented here has at least one merit. It can successfully explain as to why nature has opened her secrets to man, whereas proponents of accidental origin of man cannot give any reason as to why nature has done so. If their theory was correct, then man also could have led a life just like other higher primates; chimpanzees, bonobos, gorillas and orangutangs. That man has not done so and that instead he has been able to raise a civilization and lead a life with some dignity and self-respect shows that nature has taken a special care for us and equipped our brain accordingly. ISSN: 2153-831X Scientific GOD Journal Published by Scientific GOD, Inc. www.SciGOD.com 364 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 356-364 Pal, H. S., Something versus Nothing References Pal, H. S. (2010), Timeless & Climax. Scientific God Journal, V1(7): pp. 492-496. ISSN: 2153-831X Scientific GOD Journal Published by Scientific GOD, Inc. www.SciGOD.com

Does consciousness really collapse the wave function?: A possible objective biophysical resolution of the measurement problem Fred H. Thaheld* 99 Cable Circle #20 Folsom, Calif. 95630 USA Abstract An analysis has been performed of the theories and postulates advanced by von Neumann, London and Bauer, and Wigner, concerning the role that consciousness might play in the collapse of the wave function, which has become known as the measurement problem. This reveals that an error may have been made by them in the area of biology and its interface with quantum mechanics when they called for the reduction of any superposition states in the brain through the mind or consciousness. Many years later Wigner changed his mind to reflect a simpler and more realistic objective position, expanded upon by Shimony, which appears to offer a way to resolve this issue. The argument is therefore made that the wave function of any superposed photon state or states is always objectively changed within the complex architecture of the eye in a continuous linear process initially for most of the superposed photons, followed by a discontinuous nonlinear collapse process later for any remaining superposed photons, thereby guaranteeing that only final, measured information is presented to the brain, mind or consciousness. An experiment to be conducted in the near future may enable us to simultaneously resolve the measurement problem and also determine if the linear nature of quantum mechanics is violated by the perceptual process. Keywords: Consciousness; Euglena; Linear; Measurement problem; Nonlinear; Objective; Retina; Rhodopsin molecule; Subjective; Wave function collapse. * e-mail address: fthaheld@directcon.net 1 1. Introduction What is the measurement problem and why is the act of measurement deemed so important in quantum mechanics that it has engendered such spirited discussion for over 7 decades? The measurement problem can be approached in the following fashion. von Neumann (1932) advanced the theory that the possible states of a system can be characterized by state vectors, also known as wave functions, which change in two ways: continuously in a linear fashion as a result of a passage of time, as per Schrödinger’s equation and, discontinuously if a measurement is carried out on the system (Wigner, 1961; Shimony, 1963). This second type of discontinuous change, called the reduction of the state vector or collapse of the wave function, is unacceptable to many physicists. The measurement problem can then be posed as how and when does the wave function collapse or, how does a state reduction to one of the eigenstates of the measured observable occur. von Neumann (1932) was the first one to conceive this problem in terms of what is known as the ‘von Neumann chain’ (Esfeld, 1999). He starts with a quantum object, an observable of which is to be measured. However, based on the formalism of quantum theory and the Schrödinger dynamics in particular, as a result of the interaction between the object and the measuring instrument, the object is entangled with the instrument. von Neumann extends this chain up to an observer but, if we take an observer into consideration, we simply end up with a description according to which the body of the observer, including his or her brain, is entangled with the instrument and the object. The measurement problem can then be further refined as to how it is that a state reduction to one of the eigenstates of the measured observable can occur in this chain (Esfeld, 1999). 2 von Neumann showed that as far as final results are concerned, you can cut the chain and insert a collapse anywhere you please (Herbert, 1985). He felt that the process by which a physical signal in the brain becomes an experience in the human mind or human consciousness, is the site of the wave function collapse. London and Bauer (1939) have postulated that consciousness randomly selects one product state out of the superposition of product states, thereby effecting a state reduction. Wigner (1961) feels that consciousness or the mind, plays a more directly physical role, adding an extra term to the mathematical equations and hence, selecting one particular branch of the wave function and one particular result for the experiment, thus producing the effect that von Neumann called collapse. They feel therefore, that this is a subjective rather than an objective process. Like von Neumann and, London and Bauer before him, Wigner did not give many details to back up his idea (Whitaker, 1996, p. 201; Esfeld, 1999). Wigner readily concedes that we do not have at our disposal a description of how a state reduction is effected by consciousness. He goes on further to state, with remarkable candor that, “We are facing here the perennial question, whether we physicists do not go beyond our competence when searching for philosophical truth. I believe that we probably do” (Wigner, 1963). He suggests that the dynamics of quantum theory has to be modified in such a way that events of state reduction by consciousness are taken into account (Wigner, 1963). And, he further feels that the equations of motion of quantum mechanics cease to be linear, in fact they are grossly nonlinear if conscious beings enter the picture. Shimony (1963) feels that the conceptual problems of quantum mechanics will be resolved by discovering corrections to the physical theory itself, for example, by finding 3 that the time-dependent Schrödinger equation is only an approximation to an exact nonlinear equation governing the evolution of the state of a system. If this proves to be true, then he advances the theory that the reduction of a superposition could perhaps occur when the microscopic system interacts with the macroscopic apparatus, and no appeal to the consciousness of an observer for this purpose would be required. In his later years Wigner changed his position to an exactly opposite viewpoint, in order to avoid solipsism and the role that consciousness plays, closely mirroring that postulated by Shimony (Mehra, 1995, p. 593). Wigner considered it to be necessary to admit state reductions independently of an observer’s consciousness, and makes a concrete suggestion for an amendment of the Schrödinger equation which is intended to describe a physical process of state reduction (Mehra, 1995. pp. 73, 230). A state reduction is now felt by Wigner to occur as an objective event in the physical realm before the von Neumann chain reaches the consciousness of an observer (Mehra, 1995, pp. 75-77; 242-243; Esfeld, 1999). It is of historic interest to note here that Dirac (1930), who invented the idea of wave function collapse, said that it is nature that makes the choice of measuremental result; once made the choice is ‘irreversible and will affect the entire future state of the world’ (Kragh, 1990). It is felt by the author that Shimony and Wigner are pointing us in a direction which may finally lead to a resolution of the measurement problem through a cooperative blending of certain philosophical, theoretical and empirical aspects in the realms of quantum mechanics and biology, with emphasis on the eye in the role of a living 4 macroscopic measuring instrument, serving to terminate the von Neumann chain in an objective discontinuous nonlinear fashion. 2. The eye as a macroscopic apparatus and its possible role in resolving the measurement problem One can more readily grasp the essentials of the measurement problem from a biological viewpoint by studying the diagram of the visual pathways in primates in Fig. 1 (Dowling, 1987). Visual information from the eyes in the form of retinal ganglion cell spike trains passes, via the optic nerve, to the lateral geniculate nucleus and is relayed from there via the optic radiation to the visual cortex. In primates the eyes face forward and the visual fields of each eye overlap. Information from the right visual field in the form of photons is received by the left half of each retina and vice versa. At the optic chiasm, the fibers from the right and left sides of the two retinas are sorted out so that information from the right visual field projects to the left side of the brain and information from the left visual field projects to the right side of the brain. Further compounding this problem is that the eye, which is a most complex piece of apparatus (Fig. 2), seems to have been treated in a very simplistic fashion with regards to the measurement problem, with only the retina being considered as possibly playing a role in the measurement problem and, a limited one at that. I have pointed out in previous papers (Thaheld, 2000; 2003) how the eye mistakenly got relegated to a minor, almost nonexistent role, when it should have been accorded a more prominent position. Without belaboring the point again, several physicists repeatedly cited experimental results (or each other’s references!) incorrectly, showing that the threshold for visual perception in humans varies from 3-7 photons or quanta impinging upon the retina, 5 without taking into consideration how many more photons are required initially to achieve this threshold due to the high losses sustained in their passage (Hecht et al, 1942). What von Neumann, London and Bauer, and Wigner (initially) are claiming is that superposed states which are received in the form of photons by the eyes (Fig. 1,2) and are transduced or converted into analogous electrical information, move on as shown in the diagram until they are received by the primary visual cortex and the brain. A state reduction is supposedly then brought about only when the consciousness of an observer is reached (Wigner, 1961; 1963). If one examines this matter in detail, it begins to appear that they were incorrect in their assumptions, based on the following analysis. There appear at first glance to be many different regions within the eye which could cause a linear change of the wave function initially, followed later and sequentially by a discontinuous nonlinear collapse taking place each time in the same specific region. And, that redundancy almost seems to be built in by nature for a reason. Any incident photons have to run a very daunting gauntlet before they are even converted or transduced to retinal ganglion cell spike trains. Referring to Fig. 2, there is a 4% loss as a result of corneal reflection, 50% losses due to ocular media absorption (involving both the aqueous and vitreous humor), and 80% retinal transmission losses (Hecht et al, 1942). The quantum detection efficiencies of the retinal rods (which is itself a stochastic process) range from 25% to 36%, and falls within the 80% retinal transmission losses. To give you some idea of the complex biochemistry to which the photons are initially subjected prior to arriving at the retina (Whikehart, 2003), the aqueous humor contains in its fluid, albumin, ascorbate, bicarbonate, calcium, cholesterol, globulin, glucose, 6 hydrogen ions (as pH), phosphate, potassium, sodium and triacylglycerols. The vitreous humor consists of approximately 40% gel and 60% fluid, containing ascorbate, bicarbonate, glucose, hyalurin, potassium, protein and sodium. At this point, prior to impinging upon the retina, there has already been a loss of 55% of the photons which were initially incident upon the cornea! You can get a better feeling for some of the barriers faced by the remaining photons after arriving at the retina (which is only 200-250 µm thick), and the further complexity involved, by referring to the schematic diagram of the vertebrate retina in Fig. 3 (Meister et al, 1994; Rieke, Baylor, 1998) and, my paper outlining a measurement problem experiment utilizing retinal tissue (Thaheld, 2003). This shows the 5 major types of neurons contained in the retina, with the rod and cone photoreceptors (P) connected to bipolar cells (B), as well as horizontal cells (H). Bipolar cells in turn make synapses with amacrine cells (A) and retinal ganglion cells (G), whose axons (Ax) form the optic nerve. Photoreceptors send electrochemical signals to the brain by both direct (cone) and indirect (cone and rod) synaptic mechanisms. In addition, there exist very sophisticated modulation systems that are facilitated by the horizontal and amacrine cells, among others. As a further example of this complexity, the dendrites of ganglion cells reach up into the inner retina and read out activity formed by interactions of bipolar and amacrine cells. Also, signal propagation between synapses can occur by physical contact with a bidirectional flow of ions, as in the ganglion cells and most neurons or, by chemicals known as neurotransmitters. When one examines even more complex schematics involving the anatomical, physiological and neurochemical aspects of the retina (Whikehart, 2003, pp. 239-246), 7 one can begin to envision that you are looking at a very efficient living, but not conscious, macroscopic measuring apparatus which would pose a formidable barrier to any superposed states. When I first saw these diagrams years ago (Meister et al, 1994; Rieke, Baylor, 1998) and, not being conversant with the eye, I immediately thought that a mistake had been made either by the authors or by nature herself and, that this whole arrangement seemed to be turned around, in that light must pass through the entire thickness of the retina before striking the photoreceptors! Why would one force the photons to bypass these 5 neurons, then have to make a 180 degree turn before impinging upon the retinal rods, being transduced into an electrical signal in a most complicated process (Whikehart, 2003, pp.240-245) and, taking a tortuous path before finally ending up as ganglion cell spike trains proceeding along the optic nerves? It was almost as if nature was evolving the most efficient living macroscopic measurement apparatus possible, through which no superposed state could possibly be expected to escape wave function collapse, thereby possibly guaranteeing the survival of a species. You can now begin to readily see that a superposed state or states would have an even more difficult if not impossible time running this gauntlet and remaining in a state of superposition as ganglion cell spike trains, since a condition of near simultaneity of passage of the branches of this superposed state would seem to have to be required from the very beginning, where the superposed state impinges upon the curved cornea and, be maintained to the very end, where the superposed state is supposed to collapse in the brain, mind or consciousness. This state of affairs would appear to be covered by Leggett (1984) who feels that “one might imagine that there are corrections to Schrödinger’s 8 equation which are totally negligible at the level of one, two or even one hundred particles but, play a major role when the number of particles involved becomes macroscopic”. He is of course considering this problem from the standpoint of a collection of nonliving particles such as superconducting electrons, rather than a living macroscopic measuring device such as the eye. One can easily visualize by looking at Figs. 1-3, that the branches of any superposed state would also very rapidly begin to go out of phase at many different points in their transit of the eye, with possible implications for collapse, since the branches would no longer be simultaneous or in phase with regards to time and/or energy. In a somewhat related vein Blokhintsev (Herbert, 1985) approaches this from the viewpoint of whether the process of wave function collapse occurs whenever a system’s phases become sufficiently random, and shows that the process of amplification, which makes a quantum process visible to human eyes, will inevitably randomize quantum phases. It should be mentioned here that in the case of a living system such as the eye, there always has to be a preceding event of transduction before one can bring in the process of amplification Shimony (1998) has addressed this issue of collapse in a very prescient fashion, with the conjecture that the locus of reduction is the macromolecules of the sensory and cognitive faculties, more specifically the photoreceptor protein of the rod cells of the eye, rhodopsin. One of the two components in rhodopsin is retinal, which can absorb a photon. In the resting state of retinal, hydrogen atoms attached to the eleventh and twelfth carbon atoms lie on the same side of the carbon backbone (so that the conformation is called cis), and this arrangement causes the backbone to bend. There is a 9 potential barrier between the cis conformation and the trans conformation, in which the two hydrogen atoms mentioned are on opposite sides of the backbone from each other. But, when retinal in the cis conformation absorbs a photon, it acquires sufficient energy for a rotation to occur between the eleventh and twelfth carbon atoms, so that the trans conformation is achieved. Shimony’s conjecture (1998) is that the reduction occurs at the retinal molecule itself: that there is a superselection rule operative which prevents a superposition of molecular conformations as different as cis and trans from occurring in nature. When I posed the question to Markus Meister (2003) as to where the wave function might collapse or state reduction take place, he stated that, “My expectation is that the state vector collapses as soon as the photons cause a change in a classical system with lots of degrees of freedom. That would be the photoisomerization of rhodopsin in the retinal rods, which acts just like the blackening of a grain of film in the old two-slit experiment. Whether you take the film out of a Kodak canister or out of an eye should make little difference”. His reasoning appears to be buttressed by experiments which demonstrate that the first step in vision, the cis-trans torsional isomerization of the rhodopsin chromophore (molecular shape-changing after the absorption of a photon), is essentially complete in only 200 femtoseconds (fs), which is one of the fastest photochemical reactions ever studied (Schoenlein et al, 1991; Baylor, 1996; Aalberts et al, 2000). Matsuno (2003a) has commented upon the isomerization of rhodopsin from the standpoint of an internal measurement: “Robust transformation of a quantum such as a cis-trans transformation is an example of measurement internal to a molecule. 10 Measurement internal to a molecule is an activity of breaking a spacetime continuum on the part of the interacting electrons and atoms. The atoms provide the potential or the spacetime curvature to the moving electrons, and the electrons then exert the forces of push or pull upon the atoms. These two are not synchronous but sequential. If they are taken to be synchronous, the whole dynamic scheme develops in a unitary fashion as obeying the rule of linear quantum mechanics. In contrast, when these two movements of atoms and electrons are legitimately taken to be sequential, the atomic displacement following the electronic displacement, such as the destabilizing steric forces following the electronic excitation of a molecule (rhodopsin), is an indication of measurement proceeding internally. A consequence of such internal measurement is the appearance of a new discontinuity in the former spacetime continuum, like a cis-trans transformation”. Matsuno has also addressed another interesting area associated with the measurement problem, which deserves mention, as it has a bearing upon the issues being discussed in this paper. Some years ago he developed an approach (Matsuno, 2003b) saying that although the Schrödinger equation of the wave function is linear, the preparation of the boundary conditions is nonlinear because any material bodies are involved in internal measurement (i.e., nothing propagates faster than light). Locality upon the finiteness of light velocity may exert some nonlinear influence upon quantum nonlocality, causing entanglement and disentanglement. It may then be (Madrid, 2003) that boundary conditions imposed upon the Schrödinger equation determine the physical content of its solutions and, that vice versa, in order to obtain the solutions of the Schrödinger equation that describe a given physical situation, boundary conditions that fit the physical situation must be imposed upon the Schrödinger equation. 11 I asked Gary Shoemaker (2004) about the possibility of both continuous linear and discontinuous nonlinear wave function changes taking place within the eye and he stated that, “As I understand it the key is what happens to the Hamiltonian of the system during interaction. If the interaction changes the Hamiltonian of the quantum mechanical system (the one applicable during the formation of the quantum state) in such a way that the new Hamiltonian (original + interaction) has eigenstates different from the original eigenstates, then an irreversible measurement event will occur and this will force an irreversible change in the quantum state and ‘break’ any EPR-type ‘connections’. My best guess is that it is highly likely that both scenarios will cause irreversible change”. There are at least two other processes which further guarantee that superposed states could never reach the brain, mind or consciousness: 1. There are some 2-3 action potentials or retinal ganglion cell (RGC) spike trains generated by the ganglion cell (Fig. 3) each time that a rhodopsin molecule is successfully activated and, which propagate along a single axon leading to the optic nerve (Barlow et al, 1971). 2. In addition, the information in the RGC spike trains is relayed to the visual cortex by lateral geniculate nucleus (LGN) relay cells (Fig. 1) operating in either of two regimes: tonic mode where each RGC spike is relayed by a single LGN spike or burst mode, where a single RGC input spike is relayed as a stereotyped burst of spikes (Reinagel et al, 1999). The most interesting facet regarding item 2 is that it appears that the massive feedback pathway from the visual cortex to the LGN is involved in regulating the feed-forward 12 properties of the LGN cells to selectively gate information transfer (Reinagel et al, 1999). 3. Can Euglena collapse the wave function? I would now like to address the issue as to whether humans alone can collapse the wave function, since there is such a wide range of both vertebrates and invertebrates, all of whom preceded us on this planet, possessing varying degrees and types of vision processes from which our eye evolved (Wolken, 1967). As regards their degree of consciousness or if they can be considered sentient, I have attempted to deal with this in a very limited fashion in a previous paper (Thaheld, 2004) and this aspect lies outside the scope of the present paper. For the purpose of discussion I have chosen the Euglena gracilis, a unicellular protozoan (or more accurately an “algal flagellate”) dating back around 2 billion years, approximately 50 µm long x 10 µm wide. It not only has the characteristics of a plant cell in the dark but, shares as well some of the attributes of an animal cell in the light (Wolken, 1967). As shown in Figs. 4 and 5 (Wolken, 1967) it possesses two different photoreceptors, an eyespot or stigma for light searching and, chloroplast for photosynthesis. It is believed that the eyespot directs the organism by phototrophic reactions to light of the right intensity and wavelength, to allow Euglena to carry on photosynthesis. You will also note in Fig. 5 the direct relationship between the photosensitive pigment of the eyespot and the flagellum as a sensory structure. This eyespot structure is analogous in many ways to the retinal rods of the eye and, it is interesting to note here that the number of photons which can excite the eyespot at the frequency of 500 nm is seven, while the human eye can detect a minimum of four photons, while individual rods can be activated by one photon (Rieke, Baylor, 1998). 13 The question now before us is: Are Euglena capable of collapsing the wave function of superposed states, either as an animal with its eyespot or as a plant with its chloroplast, in a manner analogous to the human eye? We will not address the matter of whether they can interpret the collapsed information or their degree of self-consciousness. We know that when photons with a wavelength of approximately 500 nm are incident upon the orange-red carotenoid pigment in the eyespot, they are converted into electrical signals which produces a movement of the flagellum known as photomotion. This is broken down into photokinesis or, the change in velocity or rate of swimming on illumination without regard to directed orientation and, phototaxsis the directed orientation of the organism to light of various wavelengths. The fact that we can communicate with the organism by means of the intensity and wavelength of light to the extent that its speed and direction of motion can be controlled suggests a sensory cell. The eyespot + flagellum may therefore be regarded as a servo- or feedback mechanism which maintains an optimal level of illumination for the organism. Let us say that I have Euglena in a glass container placed several feet in front of me so that the superposed photon state from an experiment I am conducting impinges upon its eyespot before it impinges upon my eye. If the photons are transduced to an electrical pulse which results in the movement of the flagellum and the organism, would this not constitute bona fide evidence for the collapse of the wave function, just as real as if the superposed state had impinged upon my eye? I.e., it should make no difference to the superposed state what kind of eye or visual apparatus it impinges upon, the only criteria is that it be a living entity, which covers a wide range. Based on this analysis, this would mean that only measured information would now reach my eye and brain since the 14 Euglena would have already collapsed the superposed state on its own as a result of transduction of the superposed photons to an electrical pulse and, resulting movement of the flagellum and the organism directly tied to this photon input. Now, let us examine if the chloroplast might possess the same ability as the eyespot to collapse the wave function of a superposed state. As regards the chloroplasts, their main photosynthetic pigment is comprised of the green pigments or chlorophylls which are sensitive to light in the 600 nm range. They vary in number from one to more than 20 in each Euglena depending upon the different species and varieties. Photons in the visible photosynthetic part of the spectrum have sufficient energy to bring about, when they are absorbed, transitions from one electronic energy level (usually the ground state) to another (Kirk, 1983). Within a complex molecule such as chlorophyll or, any of the other photosynthetic pigments, there is usually more than one possible electronic energy transition which can occur. Regarding the absorption process leading from a photon to photosynthesis, the energy of a molecule can be considered to be part rotational, part vibrational and part electronic. A molecule can only have one of a discrete series of energy values. Energy increments corresponding to changes in a molecule’s electronic energy are large, those corresponding to changes in vibrational energy are intermediate in size and, those corresponding to changes in rotational energy are small. Molecules can obtain energy from radiation as well as from other molecules. When a photon passes within the vicinity of a molecule, there is a finite probability that it will be captured by that molecule and be absorbed, with the energy of the molecule being increased by an amount corresponding to the energy of the photon. I.e., the capture of a photon by a molecule results in the 15 simultaneous transition of an electron in that molecule from the ground state to an excited state. Within a complex molecule such as chlorophyll, there is usually more than one possible electronic transition which can occur. Any given electronic transition is preferentially excited by light which has an amount of energy per photon corresponding to the energy required for the transition. Absorption of a blue photon leads to a substantially higher energy level than absorption of a red photon. Immediately after absorption of a blue photon there is a very rapid series of transitions downwards through the various rotational/vibrational levels (associated with transfer of small increments of rotational/vibrational energy to adjoining molecules) until the lower electronic energy state is reached. It is the energy in this lowest excited singlet state which is used in photosynthesis and, it is because an excited chlorophyll molecule usually ends up in this state anyway, that all absorbed visual quanta are equivalent. Thus, most of the light energy absorbed by the chlorophyll molecules ends up as chemical energy in the form of photosynthetically produced biomass (Kirk, 1983). You can now readily see that if a superposed photon state impinges upon a chloroplast, that the photon energy is imparted to an electron as the first step in the beginning of photosynthesis. And, that it is here that the superposed state probably collapses when the energy level of the chlorophyll molecule increases when a photon interacts with a molecule or, when an electron is transferred from a donor molecule to an acceptor molecule. We are not interested at this stage in a complete description of a very complicated photosynthetic process, only the initial transfer of the energy from an incident photon to a molecule and thence to an electron, which should serve to reduce the state vector (Kirk, 1983; Leedale, 1967). It is very hard in this scenario to attempt to 16 visualize a superposed photon state interacting with a chlorophyll molecule, and assuming that there is a transfer of the superposed state to an electron rather than the immediate collapse of this state. This means that the chloroplast can collapse superposed photon states just like the eyespot can, except in a different fashion. 4. Proposed Ghirardi superposed photon-retinal tissue experiment It is anticipated that sometime in the near future an experiment will be conducted at the Univ. of Milan utilizing retinal tissue mounted on a microelectrode array and, superposed single photon states (Thaheld, 2000; 2003) to test Ghirardi’s theory (Ghirardi, 1999), as to whether superposed states continue on past the retina and are collapsed in the visual cortex of an observer, due to what is called a Spontaneous Localization process (Ghirardi et al, 1986; Aicardi et al, 1991). This retinal tissue will have its outer elements such as the sclera, pigment epithelium and the inner limiting membrane removed (Meister et al, 1994). Since these usually account for large photon transmission losses, this removal of these elements will allow us to direct superposed single photons against the retinal rods with no intervening losses of any of the photons and, subject only to the normal quantum detection efficiencies of the rods, which range from 25% to 36%. It should be pointed out here that there appears to be one problem with his theory. He states that, “As soon as the superposition of the two stimuli excite the retina, two nervous signals start and propagate along two different axons, still in a state of superposition”. As has already been pointed out in Sec. 2 and demonstrated by prior retinal research, it is physically impossible for two superposed nervous signals to start and propagate along two different axons. This same analysis also applies to a recent paper (Schlosshauer, 2005), in which a variation of the Ghirardi theory is proposed in which the photon- 17 rhodopsin interaction leads to a superposition of the cis-trans states of the rhodopsin molecule, which states are further correlated with neuronal states in the visual cortex, where decoherence will supposedly lead to a single subjective outcome. The results of this experiment should tell us whether collapse of the wave function takes place in the brain, implying action by the mind or consciousness or, if it takes place much sooner within the retinal apparatus of the eye, lending credibility to the theory advanced in this paper, in agreement with and confirming the position taken by Shimony and Wigner. 5. The “many worlds” interpretation of the measurement problem: Can biophysics tell us something about quantum cosmology? There is another approach to dealing with the measurement problem, popularly known as the “many worlds interpretation”. According to Everett (1957; Shimony, 1963) the measurement problem can be solved at one stroke by simply assuming that no collapse or state reduction ever takes place. The whole issue of the transition from ‘possible’ to ‘actual’ is taken care of in his theory in a very simple way, there is no such transition. If there is no collapse this means that we do not need von Neumann’s two distinct types of quantum mechanical process; we do not use the idea of measurement selecting a particular branch or component of the evolving wave function; we have the universal wave function of Everett (Whitaker, 1996. pp. 274-284) representing both possibilities i.e., the various branches of the wave function co-exist. While Everett avoids many of von Neumann’s problems, he does so at the expense of failing drastically to ensure the aim of von Neumann’s procedure that, following a 18 measurement, the apparatus is left in a distinct state and, in particular, that the mind of the observer recognizes a distinct result for the measurement. Expanding upon and popularizing Everett’s theory, de Witt (1973) proposes that at the moment of measurement there is a splitting into two different worlds, one for each distinct measurement, with further splitting at every subsequent measurement, until one arrives at a many worlds or many universes interpretation. In this interpretation of quantum cosmology all the amplitudes of a given spatial section and field configurations in the universe, are pieced together to give amplitudes for cosmological histories which are all equally real and co-exist in superposition (Everett, 1957; Aguirre, Tegmark, 2004). Wigner (Mehra, 1995. pp. 68, 112; Esfeld, 1999) refuses to dissolve the measurement problem by countenancing a split of the world instead of a state reduction. Mentioning the many worlds interpretation, he dismisses the notion of a state function of the universe as senseless. Bell (1987) has also raised serious objections to Everett’s theory. If the experiment proposed in previous papers (Thaheld, 2000; 2003) is successful, this may finally reveal that definite and irreversible wave function collapse results from measurements performed on superposed states by a living macroscopic detector like the eye, in a discontinuous nonlinear fashion. This would appear to rule out the many worlds interpretation. Thus it is that biophysics, in the role of the eye as a non-conscious, living, macroscopic measuring apparatus, may have a role to play in the resolution of certain theories regarding quantum cosmology and the measurement problem. 6. Discussion If the theory advanced in this paper is correct, we will have been successful in moving the previous site for wave function collapse out of the brain and mind or consciousness 19 (what is known as the subjective), some 17 cm back from the visual cortex to the eye. It is at this point that we can consider two different types of objective wave function changes to take place in a sequential fashion, continuous and linear in the first phase and discontinuous and nonlinear in the second phase. The continuous linear phase would encompass the area of the eye between the cornea and the retinal photoreceptors, while the discontinuous nonlinear phase involves the rhodopsin molecules in the photoreceptors. We know that normally approximately 90% of non-superposed photons are lost in this first phase, including those that do not successfully impinge upon and activate rhodopsin molecules in the photoreceptors. Whether these losses will increase or decrease as a result of the photons being in superposed states is not known at this time, and so it is that we have to make certain assumptions. For the purposes of our discussion it makes no difference whether the superposed photon losses are higher or lower than the normal 90%, as this would be adequately compensated for in the second phase of this process through 100% collapse of the wave function of any remaining superposed photons. So, for the sake of convenience, let us assume that roughly 90% of the superposed photons initially incident upon the cornea will be subjected to a continuous change of state as they traverse the medium consisting of the aqueous and vitreous humors and, portions of the retina including the sclera, pigment epithelium and the inner limiting membrane, a length of about 2 cm. These changes will appear at the macro-level to be a classical deterministic change (i.e., can be described adequately with classical dynamical equations) but ultimately at the micro or quantum level, the photon is being forced into new (albeit fairly close), neighboring quantum states as it travels, that is, the photon 20 experiences a large number of closely spaced events that with each event only slightly, but irreversibly, changes its state (Shoemaker, 2004). Let us now consider the second phase of this process, the discontinuous change of state. This would commence with a successful impingement of one branch of the superposed photon state upon a rhodopsin molecule of about 38 kDa, containing a retinal chromophore consisting of some 40 atoms, which in turn has an active site of about 10 Angstroms. The structural shape of this active site is changed in 200 fs after the absorption of a photon, in what is known as the cis-trans torsional isomerization of the rhodopsin chromophore site (Mathies, 2003; Schoenlein et al, 1991). The way to think about it is to consider the angular rotation about the 11=12 bond. This bond rotates to about 90 degrees in the first 100 fs (with initial significant motions occurring in about 50 fs) and then goes to a formally trans configuration about the 11=12 bond in 200 fs (Mathies, 2003). The molecular shape change is the classical signal of the photoabsorption quantum event. In addition, the vibrational spectrum also evolves as the molecule is changing its shape (Schoenlein, 1991). It is felt by the author that somewhere within the area of this initial activation or rotation of the bond that the discontinuous change of state or the measurement might occur, perhaps even prior to the amplification process. It would now begin to appear that at this objective level we might be getting very close to what is known as the elusive Heisenberg ‘cut’, which divides the quantum and classical world, where possibility changes into actuality and linear becomes nonlinear (Herbert, 1985). 21 It would appear that either in the Euglena eyespot-flagellum interface or, in the initial stage of the photosynthesis process of the chloroplast, that we might also be looking at the equivalent area where the ‘cut’ could take place. This step could be achieved when the photon raises an electron from the ground state to one of two possible excited singlet states depending upon the wavelength and energy of the photon, with the result that after absorption of a photon there is a very rapid series of transitions downwards through the various rotational/vibrational levels (associated with transfer of small increments of rotational/vibrational energy to adjacent molecules) until the lower electronic state (ground state) is reached (Kirk, 1983). If it can be demonstrated that Euglena can collapse the wave function either through its eyespot-flagellum combination as an animal or, through its chloroplasts as a plant, since both of these processes are very simple and basic, this would tell us several very important things. First, that it may then be possible for any living entity, including the most primitive and simple plant or animal, vertebrate or invertebrate, to collapse the wave function and, that the first life on earth or in the universe was able to perform this process in a discontinuous nonlinear fashion. Second, that we may have to expand the use of the terms ‘sentient’ and ‘consciousness’ to include these primitive life forms, as we will be observing already measured information resulting from their ability to collapse superposed states. 7. Conclusion It is interesting to note that von Neumann, London and Bauer, and Wigner were able to come up with such definite pronouncements on this subject of measurement, which is built upon what appears to be a shaky foundation of brain, mind and consciousness. One 22 is also struck by the fact that none of these mathematicians or physicists had any real grounding in biology or psychology and yet, when they encountered this problem, they turned to the brain, mind and consciousness in an attempt to arrive at a solution. They appear to have been correct in one respect, and that is that measured information finally does get received by the brain and enters into consciousness and the mind. In retrospect it becomes most fascinating to once again review some of the issues which were involved in an attempt to see how and why the measurement problem ever arose (Herbert, 1985). It all started when von Neumann postulated that the possible states of a system are characterized by state vectors or wave functions that can change in two ways, continuously and discontinuously. This discontinuous change, reduction of the state vector or collapse of the wave function, raised the question as to how and when does the wave function collapse or state reduction occur. von Neumann’s all-quantum description will not work unless such a collapse really occurs as a physical process in every quantum measurement (Herbert, 1985). von Neumann was anxious to find a natural location for the wave function collapse, which is essential for his interpretation of quantum theory and, visualized the measurement act as broken into small steps called the von Neumann chain. While searching for a place to break this chain he showed that one can cut this chain and insert a collapse anywhere you want. Attempting to separate the world unmeasured and measured resulted in a logic gap, so von Neumann was forced to seize upon the only peculiar link in the chain, the process by which the physical signal in the brain becomes an experience in the human mind and thus, concluded that human consciousness is the site of the wave function collapse (Herbert, 1985). 23 It is to be hoped that the theory proposed in this paper will help to finally begin to lay the measurement problem to rest after these many decades of controversy, thereby enabling us to address certain unresolved issues, with emphasis on the following: 1. That the brain, mind or consciousness play no subjective role in the collapse of the wave function, with this event taking place naturally in an objective and stochastic discontinuous nonlinear fashion within the complex architecture of the eye. This means that only non-superposed states or final, measured information reaches the brain, mind or consciousness. 2. That while the macroscopic measuring instrument known as the eye is an integral part of the brain, it is a non-conscious entity, such that the brain, mind or consciousness can have no subjective effect upon its objective and stochastic wave function collapse processes. 3. That wave function collapse is a real physical process of a discontinuous nonlinear nature, resulting when a superposed microscopic system interacts with a living macroscopic measuring instrument, in this instance the eye. 4. That it may now be possible to pinpoint the specific location of wave function collapse, in the case of the eye, to a region of the retinal chromophore known as the active site, involving an area of less than 10 Angstroms and a time scale measuring a few fs. This would also get one very close to the division between the quantum and classical worlds or the Heisenberg ‘cut’ and, opens up heretofore unattainable experimental possibilities. 24 5. If wave function collapse is a real physical process with definite irreversible outcomes, this means that the many worlds or many universes interpretation of the measurement problem is probably incorrect. 6. If the measurement problem is resolved in the fashion outlined in this paper, this would require that the Schrödinger linear equation has to be modified to include nonlinear discontinuous changes. Furthermore, since the quantum definition of physical units (such as the second, the meter, the Ohm or electrical resistance, and the electrical charge, among others) heavily rely on the validity of basic dynamical equations like the Schrödinger equation, if this was to be modified, then some definitions of physical units may also be affected (Amelino et al, 2005). 7. This would also mean that Schrödinger’s cat (Schrödinger, 1935) can never be in a superposed state of dead and alive for more than a fleeting instant, if at all, due to its constant interaction with the decohering environment via its visual processes, among other things. This would arise as a result of a constant massive stream of non-superposed photons being converted into electrical pulses which impinge upon the brain. What it means additionally however, is that although living macroscopic superposed states are collapsed instantly, living macroscopic entangled states can resist collapse and regenerate or maintain their entangled status for long periods of time after repeated measurements, as has already been revealed in several experiments (Pizzi et al, 2004; Standish et al, 2004; Thaheld, 2004; 2005; Wackermann et al, 2003). 8. That any living system, whether animal or plant, possesses this same ability to collapse the wave function either through its visual processes or through 25 chlorophyll or chloroplast structures. And, that while vision has been stressed in this paper, it can serve as a model for all the other senses. Acknowledgement I wish to thank the reviewers and the editor for their valuable comments and suggestions, and also Denis Baylor, Andrei Khrennikov, Richard Mathies, Koichiro Matsuno, Markus Meister, Fred Rieke and especially Gary Shoemaker for answering my many questions. Also, Michael Esfeld whose Essay Review of Wigner’s View of Physical Reality provided a wealth of information on Wigner’s thinking regarding the measurement problem. And, once again, to Thesa von Hohenastenberg-Wigandt for first getting me started in this field of endeavor and for her advice and encouragement. References Aalberts, D.P., de Jongh, M.S., Gerke, B.F., van Saarloos, W., 2000. 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Experimental motivation and empirical consistency in minimal non-collapse quantum mechanics. quant-ph/0506199. Schoenlein, R.W., Peteanu, L.A., Mathies, R.A., Shank, C.V., 1991. The first step in vision: femtosecond isomerization of rhodopsin. Science 254, 412-415. Schrödinger, E., 1935. Die gegenwartige situation in der quantenmechanik. Naturwissenschaften 23, 807-812, 823-828, 844-849; 1980. The present situation in quantum mechanics. Proc. Am. Philos.Soc. 124, 323-338 (John D. Trimmer, trans.). Reprinted in: Wheeler and Zurek, 1983. Quantum Theory and Measurement. Princeton University Press, Princeton. Shimony, A., 1963. Role of the observer in quantum theory. Am. J. Phys. 31, 755-773. 29 Shimony, A., 1998. Comments on Leggett’s “Macroscopic Realism”. In: Quantum Measurement: Beyond Paradox. R.A. Healey and G. Hellman (Ed.) Univ. of Minnesota, Minneapolis, pp. 23-31. Shoemaker, G., 2004. Private communication. Standish, L.J., Kozak, L., Johnson, L.C., Richards, T., 2004. Electroencephalographic evidence of correlated event-related signals between the brains of spatially and sensory isolated human subjects. J. Alter. Compl. Med. 10, 307-314. Thaheld, F.H., 2000. Comment on ‘Quantum superpositions and definite perceptions: envisaging new feasible experimental tests’. Phys. Lett. A 273, 232-234. Thaheld, F.H., 2003. Can we determine if the linear nature of quantum mechanics is violated by the perceptual process? BioSystems 71, 305-309. Thaheld, F.H., 2004. A method to explore the possibility of nonlocal correlations between brain electrical activities of two spatially separated animal subjects. BioSystems 73, 205-216. Thaheld, F., 2005. An interdisciplinary approach to certain fundamental issues in the fields of physics and biology: towards a unified theory. BioSystems 80, 41-56. von Neumann, J., 1932. Mathematische Grundlagen der Quantenmechanik. Springer, Berlin. English translation in Mathematical Foundations of Quantum Mechanics. 1955. Princeton University Press, Princeton. Wackermann, J., Seiter, C., Keibel, H., Walach, H., 2003. Correlations between brain electrical activities of two spatially separated human subjects. Neurosci. Lett. 336, 60-64. Whikehart, D. 2003. Biochemistry of the eye. 2nd ed. Butterworth-Heineman, Philadelphia. 30 Whitaker, A., 1996. Einstein, Bohr and the Quantum Dilemma. Cambridge University Press, Cambridge. pp. 274-284. Wigner, E.P., 1961. Remarks on the mind-body question. In: Good, L.J. (Ed.), The Scientist Speculates – An Anthology of Partly Baked Ideas. Heinemann, London. pp. 284-302. Wigner, E.P., 1963. The problem of measurement. Am. J. Phys. 31, 6-15. Wolken, J., 1967. Euglena: An Experimental Organism for Biochemical and Biophysical Studies. 2nd ed. Meredith Publishing Co., New York. 31 Fig. 1 – Diagram of the visual pathways in primates viewed from the underside of the brain (reprinted with permission from Harvard University Press. John Dowling, 1987). 32 Fig. 2 – Schematic drawing of a primate eye (reprinted with permission from Harvard University Press. John Dowling 1987). 33 Fig. 3 – Schematic diagram of the vertebrate retina showing photoreceptors (P), horizontal cells (H), bipolar cells (B), amacrine cells (A) and ganglion cells (G) with their axons (Ax) leading to the optic nerve. (Reprinted from Meister et al. (1994), Copyright 1994, with permission from Elsevier Science). 34 Fig. 4 – Euglena gracilis (light grown) (reprinted with permission from Meredith Publishing Co. J. Wolken, 1967). 35 Fig. 5 – Detail of the eyespot and flagellum of Euglena gracilis. (Reprinted with permission from Meredith Publishing Co. J. Wolken, 1967). 36

377 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 377-387 Pal, H. S., Evidence of Universal Consciousness in Modern Physics Essay Evidence of Universal Consciousness in Modern Physics Himangsu S. Pal* ABSTRACT In this essay, I shall discuss: (1) Where Should One Seek Evidence for the Existence of Universal Consciousness? (2) Quantum Physics and Spaceless Universe; (3) All-pervading Universal Consciousness & Quantum Mechanical Worldview; (4) Logical Mind and the Question of Universal Consciousness; and (5) Why Do Atheists Complain that There Is No Evidence for Universal Consciousness (God)? Keywords: Universal Consciousness, science, spaceless, timeless, relativiry, quantum mechanics, quantum entanglement. 1. Where Should One Seek Evidence for the Existence of Universal Consciousness? Is light placed within space and time or are space and time placed within light? Our common sense will say that the first statement is true, that is, light is placed within space and time. Anything or anyone placed within space and time cannot have any lack of them if not artificially deprived of them. I do not know how anyone or anything can be artificially deprived of time, but I can describe how someone or something can be deprived of space. When a prisoner is put in a prison cell, he is not fully deprived of space, because there will still be some space left within the four walls of the prison cell. Now let us suppose that instead of putting the prisoner inside a prison cell we put him inside a cage all the three sides of which are adjustable. That is, we can reduce the length, breadth and height of the cage, and we reduce all the three sides of the cage in such a way that ultimately the prisoner fails to make any movement lengthwise, breadthwise as well as from bottom to top. In such a situation we can say that we have artificially made the prisoner spaceless. So the general truth is that anyone or anything placed within space and time cannot have any lack of space and time if not artificially deprived of them. Or we can say that anyone or anything placed within space and time cannot naturally have any lack of space and time. As like everyone and everything else light is also placed within space and time, so the above statement will be true for light also. That is, light being placed within space and time cannot naturally have any lack of them. In the last sentence the word "naturally" is most important. But in the real world we find that light being placed within space and time and not being in any artificial way deprived of them still lacks both space and time. It does not have any space to move, and it does not have any time to move. As per relativity theory for light any distance it has to travel is for some unknown reason mysteriously reduced to zero, and ultimately it is left with no distance to travel. In case light has to travel an infinite distance, then also it will fail to make any movement, because as per relativity theory again that infinite distance will simply be * Correspondence: Himangsu S. Pal, Independent Researcher, India. E-Mail: sekharpal@rediffmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 378 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 377-387 Pal, H. S., Evidence of Universal Consciousness in Modern Physics contracted to zero, and thus light will again have no distance left that it will have to travel. As if some outside agent does not want that light ever make any movement. That is why it always sees that whenever any occasion arises that light has to travel some distance, in each and every occasion, and without any exception, that distance is contracted in such a way that ultimately light is left with no distance to travel. Whatever I have written in the last paragraph about distance is also true about time. As per relativity theory again light does not have any time to travel. As if that outside agent does not want to give light any time to make any movement. Let us suppose that light has to travel an infinite distance. Our common sense says that with its speed of 300,000 km/sec light will take an eternity to travel that distance. But that outside agent will again play such trick that this eternity will simply be reduced to zero time for light so that ultimately it will be left with no time to make any movement. So long as relativity theory will remain true, whatever I have written in the last two paragraphs will also remain true. Now what I want to say is this: These two very peculiar and exceptional properties of light, i.e., light being placed within space and time, and not in any way being artificially deprived of them, but still showing as if it has no space and time to make any movement, cannot naturally arise in light. Yes, I am again repeating this: these two properties of light cannot naturally arise in it. If scientists can explain how these two properties of light have arisen in it without invoking any kind of Universal Consciousness, then of course there is no Universal Consciousness. But if they fail to do so, then we will have to think otherwise. 2. Quantum Physics and Spaceless Universe Here is one more confirmation from science that at its deeper level universe is spaceless. In their book “The Grand Design” Hawking and Mlodinow have written at one place (page 116) that as per quantum physics nothing is ever located at a definite point because if it were, the uncertainty in momentum would have to be infinite. They have also written that as per quantum physics, each particle has some probability of being found anywhere in the universe. If each particle has some probability of being found anywhere in the universe, then we will say that this is possible if, and only if, universe is spaceless. In a spaceless universe being present at any point of the universe is equivalent to being present at every point, that is, being present everywhere. If at quantum level each particle is present everywhere in the universe, then each particle will have some probability of being found anywhere in the universe. Phenomenon of quantum entanglement has already shown that universe will have to be spaceless at its deeper level, as otherwise we will fail to explain as to how two particles remain entangled even if they are separated by a long distance after their interaction. Here uncertainty principle of quantum mechanics also indicates that at its deeper level universe is spaceless. If universe is spaceless, then it is timeless also. If distance between A and B is one light-year, then light will take one year for covering the distance AB. But if this distance is reduced to zero, then time taken by light will also be reduced to zero. So, if the universe is spaceless at its deeper level, then it is timeless also. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 379 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 377-387 Pal, H. S., Evidence of Universal Consciousness in Modern Physics Therefore our question to the scientific community will be this: How does the universe remain spaceless and timeless at its deeper level? Here we are not offering our explanation that it is due to the existence of a spaceless and timeless Universal Consciousness. Rather we are expecting that they will offer their own explanation that will be non-theistic. 3. All-pervading Universal Consciousness and Quantum Mechanical Worldview We say Universal Consciousness is everywhere. Universal Consciousness is everywhere means Universal Consciousness is wholly present, fully present and entirely present at each and every point of this universe. As according to our worldview Universal Consciousness is the source from which everything has originated, so from above we can conclude that at the deepest level of our universe, or at the quantum level, total substance of the entire universe is wholly present, fully present and entirely present at each and every point of this universe. So we are not at all astonished when we come to know that an electron does not have any definite position before any observation is made. It may be anywhere, and it may even be at the other end of the universe. Only when an observation is made on it to know its position, then only it takes a definite position. This quantum mechanical view is fully consistent with our belief in a Universal Consciousness who is all-pervading. Universal Consciousness being all-pervading every point of space is wholly identical with every other point of space at quantum level, and there is no way to distinguish one point from another point. So we can say that at quantum level everything is simultaneously everywhere. So before any decoherence takes place (electron being observed) electron being here or being at the other end of the universe is quite immaterial, it is all the same. If we accept this view as true, then we can show that this can very easily explain the bizarre result of double-slit experiment when only one electron is fired at a time keeping both the slits open. As only one electron is fired at a time, so it is expected that it will pass through either one of the slits, and that as a result there will be no interference pattern when many electrons have been fired one after another. But in actual experiment interference pattern still appears which means that the electron has passed through both the slits. But as per our worldview at quantum level everything is simultaneously everywhere, and so when only one slit will be kept open electrons will pass through that slit only. But when both the slits are open, they will pass through both the slits, and thus there will be interference pattern. So here we need not have to assume that when the electron goes from one point to another point, it does not follow any definite path, but rather takes all the possible paths simultaneously. According to Feynman “the particles take paths that go through only one slit or the other; paths that thread through the first slit, back out through the second slit, and then through the first again; paths that visit the restaurant that serves that great curried shrimp, and then circle Jupiter a few times before heading home; even paths that goes across the universe and back”. (Hawking and Mlodinow) All these assumptions are quite unnecessary if we accept the view that at quantum level the universe is spaceless and timeless, and that as a result everything is simultaneously everywhere. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 380 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 377-387 Pal, H. S., Evidence of Universal Consciousness in Modern Physics 4. Logical Mind and the Question of Universal Consciousness A person may be a theist, or an agnostic, or an atheist. But whatever he may be, he should always be logical in his arguments. This is the minimum demand that we expect each and every sane person on earth will fulfill. Now it may be true that there is a Universal Consciousness, or it may not be true. But one thing is certain about this matter, that this Universal Consciousness-question is not yet settled. If scientists can show that everything in this universe, including its origin also, can be explained without invoking any kind of Universal Consciousness, then of course we the Universal Consciousness-believers will have no other option but to admit that there is no Universal Consciousness. As that day has not yet arrived, so my opinion is that this Universal Consciousness-question should be kept open, and that we should also be open-minded on this issue. In a review of the book “Who Made God?” by Edgar Andrews atheistic scientist Victor J. Stenger has written in one place that any one who has read any of his books knows he would never say that models detect anything. Rather he simply says that Universal Consciousness is not needed as part of any existing models but makes it very clear that, if the evidence should require it, science should be ready to include supernatural causes. He has also written that, unlike most scientists, he allows for the possibility that scientists may not always be able to explain everything purely naturally. Currently they can, but he cannot predict the future. Here he very clearly says that, unlike other scientists, he allows for the possibility that scientists may not always be able to explain everything purely naturally, and that if the evidence should require it, science should be ready to include supernatural causes. This type of attitude is most welcome, because it is a sign of healthy open-mindedness, and because we can argue with open-minded people freely. Now it is easy to say that there is a Universal Consciousness, but it is not so easy to prescribe a method by means of which existence of that Universal Consciousness can be detected. Atheists generally complain that even if there is a Universal Consciousness, there is no way of knowing it, because Universal Consciousness-hypothesis is not testable. But I have shown in one of my earlier writings (“Some Reflections on Universal Consciousness and Science”) that this is not true, that there are some predictions that can be made from this hypothesis about the external world, and that those predictions can be either verified or falsified by scientific method. If all these predictions are falsified by science, then our conclusion will be that Universal Consciousness-hypothesis is not worth any merit, and that we should downright reject it. But if we find that instead of falsifying them science is confirming them as true one after another, then what will we have to conclude from this? That Universal Consciousness-hypothesis is nonetheless a worthless hypothesis? And the reality is that instead of falsifying those predictions science is confirming them as true one after another. I have shown it earlier in my first article, and I have shown it again in my article “One more proof that there is a Universal Consciousness”. In my first article I have shown that at least five predictions can be made from Universal-Consciousness-Hypothesis as follows: a) Space and time must be relative; b) Time must have to be unreal by some means or other; ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 381 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 377-387 Pal, H. S., Evidence of Universal Consciousness in Modern Physics c) Immortality must be found to be written somewhere, in some scientific theory or law or equation; d) Volume of the entire universe must be found to be zero; and e) Everything in this universe must be ultimately reducible to one thing. Out of these five first three of them have already been found to be true. Recently I find that one more prediction can also be made from this hypothesis: f) Distance from any point of space to every other point of space will be zero. This prediction is also found to be true by the phenomenon of quantum entanglement. So what will the logical mind of atheists and agnostics say here? That Universal Consciousnesshypothesis should always be rejected, whatever the circumstances may be? 5. Why Do Atheists Complain that There Is No Evidence for Universal Consciousness (God)? Many theists believe that Universal Consciousness is good. If there is any evil on earth, then that is solely due to man’s disobedience of Universal Consciousness, and not due to any shortcomings of Him. He is perfectly good. In the statement “Universal Consciousness is good” atheists have found a ready weapon with which they can easily defeat their opponents. Actually what procedure have they followed here? It is this: first they have found out what predictions can be made about the universe from the above statement without violating any rule of logic. Then they have checked whether these predictions are supported by evidence or not. As they have found that these are not so supported, so they have concluded that there is no Universal Consciousness. In a universe created by a perfectly good Universal Consciousness there cannot be so much evil and suffering that we find on earth. So they cannot be fully blamed if they come to such a conclusion that Universal Consciousness does not exist. [Although the following discussion is not relevant to the main theme of this article, still I will have to say something about this problem of evil. It can be shown that a good Universal Consciousness is not fully free, because He is always bound to create others in order to doing good to them. A Universal Consciousness who cannot do any good to others cannot be called really good. Similarly it can be shown that neither an evil Universal Consciousness is fully free. A Universal Consciousness who is fully free is neither good nor evil; He is beyond good and evil. I think there will be found not a single theist on earth who will dare to say that Universal Consciousness is not fully free. Therefore one day he will also have to admit that a fully free Universal Consciousness is neither good nor evil. A universe created by a Universal Consciousness who is neither good nor evil will also bear the traits of its creator; it will also be neither good nor evil. I think this will solve the problem of evil on earth once and for all. From this we can make one point here: by simply showing that there is so much evil on earth, nonexistence of Universal Consciousness cannot be so easily established.] ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 382 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 377-387 Pal, H. S., Evidence of Universal Consciousness in Modern Physics Now we will be back to our main theme: why atheists do think that there is no evidence for Universal Consciousness. It may be the case that there is really no evidence. Or, it may be that there is, but atheists do not pay any heed to them. I will show here that the second statement is true, not the first one. For doing this I will follow the same path that atheists have followed. From a simple statement of theists that Universal Consciousness is good they have concluded that Universal Consciousness does not exist. Now we will find out what other statements have been made about this Universal Consciousness, and we will also see what conclusions can be drawn about the universe from those statements about Universal Consciousness. The statements that we will choose here are those that are made by mystics, and not by theists. For this we will give two reasons. First of all, mystics claim that they have direct encounter with Universal Consciousness, whereas theists cannot make any such claim. Secondly, there is unanimity among mystics, and this is even recognized by atheists also. As a proof of this unanimity among mystics I will quote here only one line from philosopher Richard M Gale: “Mystical propositions claim that space, time and multiplicity are unreal; whereas propositions describing non-mystical experiences deny this.” (Book: The Religious significance of Atheism by Alasdair Macintyre and Paul Ricoeur, Ch: Mysticism and Philosophy, Page 307, Columbia 1970) So from this it appears that there is unanimity among mystics, because we see that it is a general characteristic of all mystical propositions that they claim the same thing about space, time and multiplicity, the claim being that they are not real. Another reason for not taking into consideration theistic statements about Universal Consciousness is that in most of the cases they are not true. I have already shown that Universal Consciousness’s goodness conflicts with His freedom. If Universal Consciousness is good, then He is not fully free. Again, if Universal Consciousness is fully free, then He cannot be good. Similarly it can be shown that various attributes assigned to Him by theists do not go well with His oneness. One example may be cited here. Let us say that Universal Consciousness is love. But if He is one, then before creation whom did He love? So if Universal Consciousness is love, then that will imply that there is at least one being co-eternal with Universal Consciousness, and in that case Universal Consciousness’s oneness will be gone for ever. Universal Consciousness is one means there was no one else other than Universal Consciousness at the beginning. Some Christian theists claim that there will be no such problem in their case, because their Universal Consciousness is Trinitarian. So before creation there will be the reciprocal love of the Persons of the Trinity. So Father loved Son, Son in turn loved Holy Ghost and Holy Ghost in turn loved Father. But this does not solve all the problems, because Universal Consciousness is not only love, He is merciful, just etc. If Universal Consciousness is merciful, then before creation to who was He merciful? Perhaps the reply will be that Father was merciful to Son, Son in turn was merciful to Holy Ghost and Holy Ghost was in turn merciful to Father. But the question is: why will Father have to be merciful to Son? Was there any possibility for Son to commit any sin, and so, Father would have a provision for mercy also for his only begotten Son? Similarly it can be asked: why will Holy Ghost have to be merciful to Father? In this case, was there any possibility for Father to commit any sin? Thus we see that even the idea of a Trinitarian Universal Consciousness cannot solve all the problems. So far we have come to know that mystics’ Universal Consciousness is spaceless, timeless and one. It has also been said about this Universal Consciousness that He is changeless, immortal, all-pervading, eternal, unborn, uncreated, etc. Now there are some attributes of Universal Consciousness from which nothing can be predicted about the universe, whereas there are some ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 383 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 377-387 Pal, H. S., Evidence of Universal Consciousness in Modern Physics other attributes from which some significant predictions can be made. If we say that Universal Consciousness is unborn and uncreated, then from these no prediction can be made, but if we say that Universal Consciousness is one, then at least one prediction can be made, and it is this: everything in this universe will be ultimately reducible to one thing. This is because we say that Universal Consciousness is the source from which everything has originated, and therefore whatever fundamental forces and particles are there in the universe will be ultimately found to have originated from one substance only, whatever that substance may be. There are at least four more attributes of Universal Consciousness from which such predictions can be made, and they are the following: His spacelessness, timelessness, immortality and omnipresence. From these four attributes at least five more predictions can be made, and I have already mentioned them in Section 4 of this essay in 4a), 4b), 4c), 4d) and 4f). Here I will only give the reasons why these predictions can be made: 1) For 4a) the reason is that Universal Consciousness is spaceless and timeless, that is, for Universal Consciousness space and time are unreal whereas for us human beings they are very much real; 2) For 4b) the reason is that Universal Consciousness is timeless; 3) For 4c) the reason is that Universal Consciousness is immortal; 4) For 4d) the reason is that Universal Consciousness is spaceless and all-pervading at the same time; and 5) For 4f) the reason is the same as 4d). These points have already been discussed in my article “Some Reflections on Universal Consciousness and Modern Science”. It is only a repetition here. The only difference is that in the earlier article I have written that in total five predictions can be made from Universal Consciousness-hypothesis. But now as I find that one more prediction can also be made, so we will say that Universal Consciousness-hypothesis can make six predictions about the universe. So, in total six predictions can be made, out of which four are already found to be correct. Science has shown that space and time are indeed relative; it has shown that at light speed time becomes unreal; it has shown that it is possible for a being having zero rest-mass to be immortal; phenomenon of quantum entanglement has shown that distance from any point of space to each and every other point of space is indeed zero. I will now show that one more prediction has also been found to be correct. It is that volume of the entire universe is indeed zero. In Section 2 of this essay I have already shown that if what Hawking and Mlodinow have written in their book “The Grand Design” (page116) is scientifically correct, then from this we can conclude that universe is spaceless at its deepest layer. They have written that as per quantum physics each particle has some probability of being found anywhere in the universe. But, if the particle is everywhere in the universe, then only it may have some probability of being found anywhere in the universe. But a single particle can be everywhere in the universe if, and only if, universe is spaceless at its bottommost layer. In a spaceless universe there will be no space at all between any two points of space arbitrarily chosen, and thus in such a universe being present at ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 384 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 377-387 Pal, H. S., Evidence of Universal Consciousness in Modern Physics any point of space will be equivalent to being present at each and every point of space, that is, being present everywhere. But a spaceless universe is a zero-volume universe. Thus quantum physics shows that total volume of the universe is zero. However one point should be made very clear here. As they have used the language “anywhere in the universe”, so we have also used the language “everywhere in the universe”. But if they think that the language used by them is inappropriate here, and that some other appropriate language will have to be used in its place, then we will also have to change our language accordingly. In such a case that the volume of the entire universe is indeed zero cannot be shown in this way. That is all. Now only one prediction still remains to be validated: everything in this universe will be found to be ultimately reducible to one thing. That is, everything in this universe has originated from one substance only, and not from two or more substances. Although string theory is not a scientific theory because it cannot make any prediction that is testable, and thus there is no way to know whether as a theory it is true or false, still it has shown that all the fundamental forces and particles of nature can be seen as different vibrations of the same string. Thus we can say that it has united all the fundamental forces and particles of nature. On the basis of this we can hope that in future scientists will be able to develop a new theory that will show the same thing, and that that theory will also be testable. When that day will come, all the predictions of Universal Consciousness-hypothesis will come true. Now let us admit that as a hypothesis Universal Consciousness-hypothesis is a bogus one. Then the question that will definitely arise is this: how can a bogus hypothesis make so many accurate predictions about the universe? What answer will the atheists and the atheistic scientists give to this question? According to them, what is the definition of a good hypothesis? Its correct predictive power, or something else? 6. One More Proof that There Is a Universal Consciousness We say Universal Consciousness is all-pervading, we say Universal Consciousness is everywhere. If Universal Consciousness is everywhere, then He is present at each and every point of this universe. So in a sense we can say that this universe is within Universal Consciousness's womb, and that there is nothing outside Universal Consciousness. Now there was a time when this universe was not there, there was a time when there was only Universal Consciousness. Now it is not that Universal Consciousness has no extension, it is not that Universal Consciousness does not occupy any space. But whatever space He occupies, He occupies it fully, and there is no extra space left for Him. In this space He is present equally everywhere, and it is not that His presence is more at some points and less at some other points. As He is present equally everywhere at each and every point of this space, so distance from each and every point of this space to each and every other point of the same space is simply zero. If I am present at A, and at the same time equally present at B, then the distance between A and B, whatever it may be, will be zero for me. So Universal Consciousness being equally present at each and every point of the space occupied by Him, for Universal Consciousness also all the distances from each and every point of this space to each and every other point of the same space ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 385 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 377-387 Pal, H. S., Evidence of Universal Consciousness in Modern Physics will be zero, and thus volume of that space for Universal Consciousness will be zero. That is why we say that Universal Consciousness is spaceless. So, if Universal Consciousness is really there, then our universe will also be spaceless, because Universal Consciousness is all-pervading. In that case distance from any point of space of our universe to each and every other point of space of this universe will be zero. Let us denote this basic characteristic of space by A. Now it may be true that there is indeed a Universal Consciousness, or it may not be true. If it is true that there is a Universal Consciousness, then all the non-beliefs of all the atheists on earth will not be able to make Him non-existent and unreal even for a single fraction of a second. Universal Consciousness will still exist defying all the non-beliefs of the atheists on earth. Similarly we can say that if it is true that there is no Universal Consciousness, then all the beliefs of all the theists on earth will not be able to make Him existent and real. Our beliefs and nonbeliefs do not have any such power. They cannot make a non-existent being existent, or an existent being non-existent. Now let us suppose that Universal Consciousness does really exist. In that case our universe will be spaceless and timeless at its deepest level, because Universal Consciousness is spaceless and timeless, and because Universal Consciousness is all-pervading. In other words we can say that if there is a Universal Consciousness, then ultimate reality of our universe is spaceless and timeless. And it will remain spaceless and timeless whether we like it or not. But as I have already explained universe is spaceless means basic characteristic of space will be A. But if Universal Consciousness does not exist, as claimed by atheists and atheistic scientists, then there is no reason as to why space characteristic will have to be A. If, and only if, there is a Universal Consciousness who is all-pervading, then it can be logically justified why space characteristic will be A. Now if there is any science that can go to the deepest level of this universe so that it can touch the ultimate reality, and if after reaching there it shows that the basic characteristic of space there is just like A, then that will confirm that there is really a Universal Consciousness. Now is there any branch of science that can go to the deepest level of our universe where no other branch of science can go? Yes, there is. And that branch of science is called quantum mechanics. When classical physics fails to tackle the physical reality, quantum mechanics takes its place. Quantum mechanics is called the physics of the smallest things in nature. In that sense we can say that it has gone to the deepest level of our universe, and it has shown that at its deepest level this universe is spaceless. Yes, one particular phenomenon of quantum mechanics, that is known as quantum entanglement in scientific world, clearly shows that space must have to be non-existent and unreal at the deepest core of our universe, as otherwise we cannot explain as to how two particles that have interacted with each other can still remain entangled with each other even if they are separated after their interaction by a distance of billions and billions of light years. Let us suppose that a test has been conducted on earth in which two particles have interacted with each other, and then they are separated by a long distance. One particle remains on earth whereas the other particle goes to the outside space. In spite of that the two particles will remain entangled even if distance between them is billions of light years. Measurement of any property of the particle on earth will instantaneously determine what will be the property of the other particle at the distant end. If one particle here on earth is found to be in a state of spin up after measurement, then the other particle will instantaneously take a state of spin down. Now we ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 386 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 377-387 Pal, H. S., Evidence of Universal Consciousness in Modern Physics know very well that nothing can move faster than light. If this is indeed the case, then how does the information that the particle on earth has gone to a state of spin up after measurement travel to the other particle instantaneously causing it to go to a state of spin down immediately? Now this is a well-known fact that such things really happen in nature, that two systems remain somehow correlated with each other even if they are separated after their interaction. This is called quantum entanglement. Now scientists have merely stated the fact, but they have not given any explanation as to how the two interacted particles remain entangled after they are separated. The point to be noted here is that the above-mentioned test can be conducted anywhere on earth, and that the other particle that goes to the outer space can arrive at any point in the vast universe. It can even go to the edge of the universe. Scientists claim that even in that case also the two particles will remain entangled. So from this we can conclude that any point on the surface of earth is potentially entangled with each and every point in the outer space. But the question is: how? If we accept the fact that there is a Universal Consciousness who is equally present at each and every point of this universe, then it is due to His presence that distance from any point of space to every other point of space in this universe will always be zero. So here we find the reason as to how and why the two interacted particles remain entangled with each other even after they are separated by a long, long distance. This is because Universal Consciousness is not only the creator of the universe, but He is also its sustainer. By being present at each and every point of the universe He keeps all these points always interconnected, the distance between any point of space to every other point being always zero. Now it may be the case that scientists do not accept our explanation, and that they claim there is some other natural explanation for this quantum event. They say that quantum events are nonlocal. But whatever be the explanation for this quantum event – natural or supernatural - the bare fact, or, shall we say, the naked truth that they can in no way deny is that the distance between the two interacted particles after their separation can be considered to be zero for all practical purposes, as otherwise they will also fail to explain as to how information from one particle reaches the other particle instantaneously. And I repeat, the distance between the two interacted particles after their separation can be considered to be zero for all practical purposes, This is because this information takes no time to arrive at the other end, and so we have got every reason to claim that the distance between the two ends is also zero, because in no time this information can cover zero distance only. Now the question is: If space has really the characteristic A, why was it not revealed to any man on earth beforehand? Why was a single man not aware of this truth about space? But this is definitely not true. Mystics were well aware of this fact, as we will see from the following quote from Bertrand Russell, an atheist philosopher: "The doctrine of interpenetration, according to which different things are not really separate, but are merely so conceived by the analytic intellect, is to be found in every mystic, eastern or western, from Parmenides to Mr. Bradley". (Book: Skeptical Essays, 1928 Edition, Chapter: Philosophy in twentieth century, Page 69) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 387 Journal of Consciousness Exploration & Research | May 2016 | Volume 7 | Issue 5 | pp. 377-387 Pal, H. S., Evidence of Universal Consciousness in Modern Physics So the conclusion of this essay is this: the phenomenon of quantum entanglement clearly shows that basic characteristic of space of this universe is A, which further shows that there is a Universal Consciousness. References Pal, H. S. (2010a), Universal Consciousness, scientists and the void. Scientific God Journal, V1(6): pp. 428-432. Pal, H. S. (2010b), Timeless & climax. Scientific God Journal, V1(7): pp. 492-496. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Consciousness and Cognition 42 (2016) 65–74 Contents lists available at ScienceDirect Consciousness and Cognition journal homepage: www.elsevier.com/locate/concog Metacognitive monitoring and control processes in children with autism spectrum disorder: Diminished judgement of confidence accuracy Catherine Grainger a,⇑, David M. Williams a, Sophie E. Lind b a b School of Psychology, Keynes College, University of Kent, Canterbury CT2 7NP, United Kingdom Autism Research Group, Department of Psychology, Rhind Building, City University London, Northampton Square, London, EC1V 0HB, United Kingdom a r t i c l e i n f o Article history: Received 15 October 2015 Revised 17 February 2016 Accepted 4 March 2016 Keywords: Autism spectrum disorder (ASD) Metacognition Metamemory Self-awareness Judgments of confidence (JOC) a b s t r a c t Metacognition consists of monitoring processes (the ability to accurately represent one’s own mental states) and control processes (the ability to control one’s cognitive processes effectively). Both processes play vital roles in self-regulated learning. However, currently it is unclear whether these processes are impaired in individuals with autism spectrum disorders (ASDs). This study aimed to assess metacognition in thirty-two children with ASD, and 30 IQ-/age-matched neurotypical children, using a judgment of confidence task. It was found that children with ASD showed diminished accuracy in their judgments of confidence, indicating metacognitive monitoring impairments in ASD. Children with ASD also used monitoring to influence control processes significantly less than neurotypical children, despite little evidence of impairments in overall control ability. Ó 2016 Elsevier Inc. All rights reserved. 1. Introduction Metacognition refers to an individual’s beliefs and knowledge about cognition (often referred to as metacognitive knowledge), as well as an individual’s ability to monitor and control their own cognitive processes (often referred to as metacognitive skill). According to the standard definition, metacognition involves forming meta-representations (second order representations) of one’s own mental states. Put more simply, metacognition involves ‘‘thinking about thinking” (Flavell, 2000). It is widely thought that accurate metacognitive skill is crucial for effective self-regulation of cognition and behaviour (e.g., Nelson & Narens, 1990). By accurately monitoring one’s own mental states, one can gain a degree of control over those mental states and, by extension, control the behaviour elicited by those states (e.g., Perner, 1991). For example, whilst revising for an exam, if an individual is able to accurately assess what information they know/do not know, they can employ more effective revision techniques, thus ultimately improving their memory for the exam topic. Whilst metacognition clearly plays an important role in self-regulation, meta-representation is also thought to play an important role in enhancing other aspects of cognition. For example, Perner (e.g., Perner, 2000) has suggested that the ability to distinguish one’s thoughts from reality is a pre-requisite for episodic remembering (but see Williams, 2010). Additionally, there is evidence to suggest that such self-related processing is involved in imagining one’s own future, and is involved in the processes of episodic future thinking (see for e.g. Wheeler, Stuss, & Tulving, 1997). In this latter respect, metacognition may ⇑ Corresponding author. E-mail addresses: cg341@kent.ac.uk (C. Grainger), D.M.Williams@kent.ac.uk (D.M. Williams), Sophie.Lind.2@city.ac.uk (S.E. Lind). http://dx.doi.org/10.1016/j.concog.2016.03.003 1053-8100/Ó 2016 Elsevier Inc. All rights reserved. 66 C. Grainger et al. / Consciousness and Cognition 42 (2016) 65–74 play a role not only in controlling current behaviour, but also future behaviour by facilitating efficient planning for one’s future. However, the area of cognition most frequently discussed in relation to metacognition is mindreading (i.e., the ability to represent the mental states of other people; also known as ‘‘theory of mind”). There is a substantial debate that spans developmental, cognitive, and comparative psychology, as well as philosophy and cognitive science, about the relation between mindreading and metacognition. Whereas some argue that mindreading and metacognition rely on the same underlying (metarepresentational) mechanism/processing resources (e.g., Carruthers, 2009; Gopnik, 1993), henceforth termed ‘‘one mechanism” theories, others argue either that (a) metacognition and mindreading are unrelated (e.g., Nichols & Stich, 2003) or that (b) mindreading is dependent upon metacognition, but not vice versa (e.g., Goldman, 2006). 2. Metacognition, mindreading and autism spectrum disorder One developmental disorder that is relevant to the study of all of the above issues is autism spectrum disorder (ASD). ASD is diagnosed on the basis of behavioural deficits in social-communication, and fixated interests and repetitive behaviours (American Psychiatric Association, 2013). There is substantial evidence that, at the cognitive level, individuals with ASD manifest impairments in episodic memory (see e.g., Crane & Goddard, 2008; Lind & Bowler, 2010; Lind, Williams, Bowler, & Peel, 2014; Losh & Capps, 2003), episodic future thinking (see Crane, Lind, & Bowler, 2013; Lind & Bowler, 2010; Lind, Bowler, & Raber, 2014; Terrett et al., 2013), cognitive flexibility (e.g., Ambery, Russell, Perry, Morris, & Murphy, 2006; Ozonoff, Pennington, & Rogers, 1991), and mindreading (see Yirmiya, Erel, Shaked, & Solomonica-Levi, 1998). However, despite the wealth of studies being conducted on these cognitive abilities (all of which are thought to be related to metacognition) in ASD, only a handful of studies have ever explored metacognitive skill in this disorder. This is surprising, given that the study of metacognition in ASD could have significant implications for both theory and practice. For example, there is almost universal agreement that mindreading ability is diminished in ASD. Therefore, if metacognitive monitoring was found to be quantitatively and qualitatively typical among people with this disorder, then this would rule out a one mechanism view of the relation between metacognition and mindreading (e.g., Carruthers, 2009). To date, much of the evidence regarding metacognitive monitoring in ASD has come from studies that have employed ‘‘self-versions” of classic mindreading tasks, in which participants are required to explain their own behaviour on the basis of their mental states (see Williams, 2010, for a review). For example, in the classic unexpected contents false belief task, participants are asked what they believe is contained inside a familiar container (e.g., a Smarties tube). Having expressed their belief that the container contains its usual contents (e.g., Smarties) participants are then shown that it contains something unexpected (e.g., pencils). Participants are then often asked a critical metacognitive test question regarding what they thought was inside the box before they were shown. A correct answer to this question would, of course, be Smarties. However, in keeping with the suggestion that metacognition may be impaired in ASD, several studies have observed impairments on self-versions of such tasks, in children with ASD (see e.g., Baron-Cohen, 1992; Fisher, Happé, & Dunn, 2005; Russell, Hill, & Franco, 2001; Williams & Happé, 2009). However, whilst such findings may be interpreted as evidence of impaired metacognitive abilities in ASD, some have argued that there is a critical limitation with these types of studies that prevents definitive conclusions being drawn (see Carruthers, 2009; Nichols & Stich, 2003). Namely, it has been argued that such tasks usually require participants to represent their prior mental states, rather than their current mental states. In the Smarties unexpected contents task, for example, participants believe that the box contains Smarties before they look inside (at time 1). Then the unexpected contents (pencils) are revealed to the participant, which results (at time 2) in a belief that the box contains pencils. Participants are then asked the critical test questions regarding what they believed was inside before they looked inside the box (i.e., what they believed at time 1). But the fact that participants no longer believe (at time 2) what they believed in the past (at time 1), the test question appears to be asking them to report on a prior belief, rather than a current belief. Yet metacognitive monitoring is, by definition, the ability to report on one’s current, online mental states. Reporting one’s prior, out-of-date beliefs requires reconstruction of one’s earlier belief in memory. As such, many do not consider self-versions of standard ToM tasks to be tests of metacognitive monitoring (see e.g., Nichols & Stich, 2003). As such, the results from the above studies do not necessarily show that metacognition is impaired in ASD. However, recently, studies of metacognition in ASD have begun to employ tasks that are considered more standard measures of metacognitive skill by researchers in that field and which, it is more widely agreed, require individuals to monitor their own current mental states. One classic paradigm that has been widely used to measure metacognitive ability in neurotypical individuals is a judgment of confidence (JOC) task. Studies assessing judgments of confidence typically involve participants answering questions about recently-studied material or stored semantic knowledge, and then reporting their confidence in the answers they provided. Importantly, is widely accepted that on such tasks participants monitor their current feelings of confidence in their answers. As such, this sort of paradigm overcomes the issue posed by self-versions of ToM tasks. If an individual’s metacognitive monitoring ability is good, then their confidence judgements should accurately discriminate between correct and incorrect answers. Additionally, in some JOC paradigms participants are subsequently given the opportunity to exclude some of their answers, such that those answers will not contribute to the participant’s final ‘‘score”. This aspect of self-monitoring relies on metacognitive control (an individual’s ability to regulate their cognition) C. Grainger et al. / Consciousness and Cognition 42 (2016) 65–74 67 and is particularly important given that confidence judgements are often used by individuals to regulate decision making and subsequent behavioural choice (see Koriat & Goldsmith, 1996). Potential impairments in an individual’s ability to make accurate judgements of confidence can have several negative consequences. Indeed, in many professions, an inability to make accurate judgements can have severe consequences. As Hacker and colleagues explain, ‘‘such dire consequences are exemplified by a physician who is unrealistically confident in her diagnoses, a lawyer who may be unduly optimistic when predicting the verdicts of his court cases, or an airline pilot who overestimates her ability to handle challenging weather conditions” (Hacker, Bol, Horgan, & Rakow, 2000). From an educational perspective JOC accuracy is also critical. For example, under-confident students may waste time studying information they have already learnt sufficiently, whereas overconfident students may fail to study information sufficiently, instead falsely believing they have already learnt it (see Hacker et al., 2000). Thus, as well as having theoretical implications, the study of JOC accuracy in individuals with ASD also has important translational implications. To date, only three studies have assessed JOC accuracy among individuals with ASD and these studies report mixed results (Sawyer, Williamson, & Young, 2014; Wilkinson, Best, Minshew, & Strauss, 2010; Wojcik, Allen, Brown, & Souchay, 2011). In Wilkinson et al. (2010; Exp. 1), children with ASD, as well as age- and IQ-matched neurotypical comparison participants, were tested for their ability to recognise (via an old/new recognition test) recently-presented faces. After each response during the recognition test phase, participants made a confidence judgement about their answer, reporting whether they were ‘certain’, ‘somewhat certain’, or ‘guessing’. Wilkinson et al. (2010) found that the confidence judgments made by children with ASD were significantly less accurate than those made by neurotypical children, implying diminished metacognitive monitoring in ASD. However, the same procedure among adults (Exp. 2) revealed no significant betweengroup differences in JOC accuracy, leading Wilkinson et al. to conclude that metacognition was not diminished among adults with ASD. Despite this conclusion, it is notable that, although not statistically significant, more than a quarter of the answers adults with ASD reported they were certain of were, in fact, incorrect. Whilst neurotypical adults got 85% of the answers they reported they were certain of correct, adults with ASD only got 72% of their ‘certain’ answers correct, and this difference was moderate in size (Cohen’s d = 0.53). This suggests at least a subtle diminution of meta-monitoring ability even in adults with ASD. However, one difficulty with drawing firm conclusions from Wilkinson et al.’s (2010) study is that, in both the adult and child experiments, memory awareness was assessed during a facial recognition task. Given that research suggests that individuals with ASD show impairments in face processing (e.g., Hauck, Fein, Maltby, Waterhouse, & Feinstein, 1998; Williams, Goldstein, & Minshew, 2005), there could be concern that impairments at the cognitive level (or ‘object-level’), rather than metacognitive level, of this task could have confounded individuals’ confidence judgements. In a second study, Wojcik et al. (2011) asked children to make confidence judgements concerning whether they had correctly performed a series of recently-observed actions. In contrast to Wilkinson et al. (2010), this study reported no significant between-group differences in JOC accuracy, implying that meta-monitoring is undiminished in ASD. It is important to note that neither the study by Wilkinson et al. (2010) nor the study by Wojcik et al. (2011) assessed metacognitive control in ASD. To our knowledge, the only study ever to have assessed monitoring and control in ASD was by Sawyer et al. (2014), who employed a JOC task that assessed both abilities in adults with ASD. In this study, participants were asked to complete an emotion recognition task involving facial stimuli. Participants were instructed that the aim of the study was to submit as many correct responses as possible. For each emotion recognition judgement, participants rated how confident they were that they had selected the correct response. Participants were then given the opportunity to submit each answer towards their total score (and gain a point for each correct answer), or discard the answer (and avoid losing a point for getting an answer wrong). This provided a measure of metacognitive control. In a second experiment, the same procedure was used but participants’ judgements concerned their answers to general knowledge questions, rather than emotion recognition. In both experiments, Sawyer et al. reported no significant between-group differences in JOC accuracy, implying undiminished meta-monitoring ability in ASD. In terms of metacognitive control, Sawyer et al. (2014) also found no between-group differences on their key index (d0 ), implying undiminished metacognitive control in ASD. That being said, Sawyer et al. performed additional post-hoc tests, which indicated that a significantly higher proportion of ASD participants (n = 12) than neurotypical participants decided not to withhold any answers on the emotion recognition task. This could imply that these 12 ASD participants were not showing any metacognitive control at all. Alternatively, it could reflect a complete failure to understand the task demands among these participants. On this basis, the extent to which metacognitive control is diminished in ASD is still unclear. What is particularly notable is that these 12 ASD participants did appear to show diminished metacognitive monitoring ability relative to the neurotypical control group, the difference in the dependent variable (gamma score) being associated with a Cohen’s d value of 0.62 according to our calculations. Although the study by Sawyer et al. (2014) was well conducted in many respects, there are additional issues that might suggest caution should be taken when interpreting the results. Importantly, participant groups were not matched for age or performance IQ1. Matching for baseline variables is essential in such studies, because differences between groups in this respect can potentially explain entirely between-group differences in experimental task performance (see Mervis & Klein-Tasman, 2004). Indeed, Dr. Sawyer kindly provided us with additional unreported data about this (A. Sawyer, personal communication, 1 Note that Wojcik et al. (2011) do not report whether groups were matched for PIQ and VIQ (reporting overall full-scale IQ), and thus these methodological concerns may also apply to Wojcik et al. with respect to group matching. 68 C. Grainger et al. / Consciousness and Cognition 42 (2016) 65–74 August 22nd, 2014). In Sawyer et al., age was significantly negatively associated with d0 among participants with ASD, r = .37, p = .04. This presents a problem when interpreting the results of the study, because the ASD and TD groups in this paper differed on a co-variate of metacognitive task performance. Group differences in age (the ASD group were significantly older than the TD group) could have potentially confounded performance on the task employed and could well explain the trend towards group differences in metacognitive control in this study. Note that whilst it might seem surprising that age is negatively associated with metacognitive control ability (i.e., the older participants were the poorer their metacognitive control) in Sawyer et al., it is not the first study to find such an association (see e.g., Butterfield, Nelson, & Peck, 1988; Schneider, Visé, Lockl, & Nelson, 2000; but see Krebs & Roebers, 2010; Weil et al., 2013). Whatever the explanation is for this negative association, the failure to equate participant groups on this covariate in Sawyer et al. represents a significant limitation of the study. 3. The current study The central aim of this study was to extend the current findings concerning metacognition in ASD, by examining both monitoring and control accuracy in children with ASD. To examine this the study employed a JOC task, during which children were asked a series of questions about recently-studied material, and were then asked to judge how certain they were that the answers they had provided were correct (providing a measure of metacognitive monitoring accuracy). Additionally, children were told that for each correct answer they submitted they would receive a point, but for each incorrect answer they would lose a point. At the end of the task children were given the opportunity to remove any of the answers they had previously provided (providing a measure of metacognitive control accuracy). Our main prediction was that participants with ASD would demonstrate impairments in metacognitive monitoring ability. This was predicted on the basis of our theoretical inclinations, as well as our interpretation/critical analysis of the few previous studies of this ability in ASD. Our prediction about group differences in metacognitive control ability was less straightforward. The only study ever (by Sawyer et al., 2014) to explore this ability in ASD reported a trend towards a group difference in this ability, but there are arguably difficulties with Sawyer et al.’s findings that prevent definitive conclusions from being drawn (see above). Our prediction for this aspect of the study was non-directional, therefore. The issue of whether metacognitive monitoring and/or control are diminished in ASD is separate from the issue of whether monitoring is used for the purpose of control by people with ASD. For example, it is possible that monitoring ability is intact in ASD, but not used appropriately for the purpose of metacognitive control. Alternatively, even if monitoring ability is diminished in ASD, residual monitoring ability might influence control processes to the same extent among individuals with ASD as among neurotypical individuals. Given these possibilities and given the fact that no previous study has explored the extent to which monitoring influences control in ASD, we also made a non-directional prediction with respect to this aspect of the study. 4. Method 4.1. Participants Ethical approval for this study was obtained from the University of Kent School of Psychology Research Ethics Committee. Thirty-two children with ASD and 30 neurotypical children took part in this study, after their parents had given written, informed consent. Participants in the ASD group had formal diagnoses of autistic disorder or Asperger’s disorder, according to established criteria (American Psychiatric Association, 2000; World Heath Organisation, 1993). To assess severity of ASD features, parents of participants with ASD completed the Social Responsiveness Scale (SRS; Constantino et al., 2003). In all but one case, participants with ASD scored above the defined cut-off for ASD on the SRS (total score P 60; Constantino et al., 2003). The remaining participant scored 55 on the SRS, which is just below the conventional ASD cut-off of 60. Parents of the neurotypical children also completed the SRS. All but four participants in the neurotypical group scored below the defined cut-off for ASD. The remaining participants’ SRS scores ranged between 60 and 73. To ensure that including these participants in our sample did not affect the results of the study all analyses in the paper were re-run, excluding all five participants who scored outside the expected range on the SRS. After removing these participants from analyses, none of the results (nor study conclusions) changed substantively (i.e., no p value changed from significant to non-significant or vice versa, and no effect size changed category – small, moderate, large). The participant groups were closely equated for verbal and non-verbal ability (see Table 1 for participant characteristics), using the Wechsler Abbreviated Scale of Intelligence (WASI; Wechsler, 1999). Both groups were also equated closely for chronological age. 4.2. Materials and procedures 4.2.1. Judgement of confidence task This task was designed to assess the accuracy of children’s metamemory monitoring and control processes, and was based heavily on a design employed among typically developing children (e.g., Krebs & Roebers, 2010; Roebers, Schmid, & Roderer, 2009). The task consisted of a study phase, a test phase, a JOC phase (during which confidence in the accuracy of recall was 69 C. Grainger et al. / Consciousness and Cognition 42 (2016) 65–74 Table 1 Participant characteristics (means, standard deviations and inferential statistics). Group Age (years) VIQ PIQ FSIQ SRS total score ASD (n = 32) Neurotypical (n = 30) 13.59 (1.36) 101.28 (16.69) 100.72 (13.39) 101.19 (14.85) 84.16 (8.79) 13.27 (1.06) 103.87 (14.92) 105.67 (14.32) 105.53 (15.27) 45.67 (10.50) t p Cohen’s d 1.01 0.64 1.41 1.14 15.69 .315 .524 .165 .261 <.001 0.26 0.16 0.36 0.29 3.98 95% Confidence intervals (for mean difference score) Lower CI Upper CI 0.31 10.65 11.99 12.00 33.58 0.94 5.48 2.09 3.31 43.40 SRS: Social Responsiveness Scale (Constantino et al., 2003); VIQ = verbal IQ; PIQ = performance IQ; FSIQ = full scale IQ. assessed), and a ‘‘metacognitive control phase” (during which the accuracy of metacognitive control processes were assessed). In total, the task took approximately twenty minutes to complete. 4.2.1.1. Study phase. Participants were shown a short (4 min) video, presented to them on a laptop computer. This video was downloaded from a website of educational videos, suitable for 11- to 16-year-olds. The experimenter explained to each participant that the video they were about to watch was about kangaroos and about how kangaroos survive in the Australian Outback. Participants were told to pay full attention to the video, because afterwards they would be asked some questions about the information presented in it. 4.2.1.2. Test phase. After watching the video, participants were given a short worksheet, which consisted of 16 test questions, for which the answer had been explicitly presented in the video, during the study phase. Additionally, the sheet included eight questions to ensure that participants understood the rating scale for their subsequent confidence judgements. Four ‘‘easy” questions were designed so that it was almost certain participants would know the answers to them (e.g., how many eyes do kangaroos have?) and four ‘‘impossible” questions were included so that it would be very unlikely children would know the correct answers (e.g., what is the Latin species name for kangaroo?). If participants were not able to make the clear distinction in their judgements of confidence between answers to easy and impossible questions, then one could not be sure they understood the nature of the task at all. For the test phase, the edge of the worksheet containing the JOC scale was folded over, so that it was not visible. Once presented with the worksheet, participants were given a pen, and were asked to write down an answer for each question. It was explained to participants that it was important they provided an answer for every question, and that if they did not know the correct answer they should take a guess. In cases where participants were reluctant to answer a particular question, the experimenter reminded them that it was important they answer each question, and that they should make a guess if they could not remember the correct answer. 4.2.1.3. JOC phase. After the experimenter checked that participants had provided an answer for all the questions on the worksheet, they turned over the section of the worksheet that had previously been folded over, making the JOC scale visible. The JOC scale remained visible for the rest of the task (both the ‘JOC phase’ and ‘Metacognitive Control Phase’). It was explained to participants that ‘‘I would now like to know how confident you are that each of the answers you wrote down is correct”. Participants were asked to judge their confidence for each answer on a 7-point likert scale, ranging from 1 to 7 (extremely unsure to extremely sure). The experimenter fully explained the confidence scale to participants, explaining that higher numbers on the scale indicated a higher certainty that the answer provided was correct. Participants gave confidence judgments for each answer on a scale next to that answer on the worksheet. The experimenter made sure that each participant provided a JOC for each answer. 4.2.1.4. Metacognitive control phase. Finally, participants were told that at a later point the experimenter would mark each of the answers on the worksheet. It was explained to participants that for each correct answer they had given they would get one point, but for each incorrect answer one point would be taken away from them. Participants were then given a different coloured pen and told that they had the opportunity to improve their performance on the task. Participants were told that they were now able to cross out any of their answers. If they crossed out an answer they would neither get a point for this answer if that answer was correct, nor lose a point if the answer was incorrect. Participants were told that they could cross out as many or as few answers as they liked. Participants could see both their answers and their JOC ratings for each answer during this phase of the task. 70 C. Grainger et al. / Consciousness and Cognition 42 (2016) 65–74 4.3. Scoring 4.3.1. Judgement of confidence task 4.3.1.1. Object-level test performance. A measure of participants’ object-level memory performance was calculated on the JOC task. Participants recall ability was calculated as the proportion of answers they correctly remembered during the recall stage of the task. 4.3.1.2. JOC rating scale use. The average confidence judgements given by participants for answers to the ‘easy’ and ‘impossible’ questions was calculated. 4.3.1.3. Metacognitive monitoring accuracy. Firstly, the average confidence judgement for correct answers and the average confidence judgement for incorrect answers were calculated. The better participants’ monitoring accuracy, the larger the difference should be between their confidence ratings for correct answers compared to incorrect answers. Thus, this difference score provided a basic measure of metacognitive accuracy. Secondly, gamma scores (Goodman & Kruskal, 1954) were calculated to provide an index of JOC accuracy for each participant. This type of analysis is recommended by Nelson (1984), and Nelson, Narens, and Dunlosky (2004), and is commonly used to analyse monitoring accuracy on JOC tasks (e.g., Roebers et al., 2009; Sawyer et al., 2014). Gamma correlations range between +1 and 1; a score of 0 indicates chance-level accuracy, in which confidence judgements are not associated in any way with whether an answer is correct or not. A large positive gamma value indicates a high correspondence between confidence in the correctness of one’s answers and the actual correctness of one’s answers. A large negative value indicates that confidence judgments were inversely related to their recall performance (i.e., high confidence in incorrect answers and low confidence in correct answers). Gamma scores were calculated individually for each participant, based on their answers to the 16 experimental questions and their corresponding confidence judgments. 4.3.1.4. Metacognitive control accuracy. Control effectiveness was calculated using the measure of d-prime (d0 ). This measure is how control accuracy was assessed in Sawyer et al. (2014), and is calculated using participants’ ‘hit-rate’ (H) and ‘falsealarm rate’ (FA). Hit rate was calculated as the number of answers participants removed that were incorrect (and thus correctly removed) plus the number of answers participants kept that were correct (and thus correctly kept), divided by the total number of answers. False alarm rate was calculated as the number of answers participants removed that were in fact correct (and thus incorrectly removed) divided by the total number of correct answers participants provided. d0 was calculated using the following formula: 0 d ¼ ZðHÞ  ZðFAÞ A d0 score of 0 indicates no difference between hit rate and false alarm rate, demonstrating ineffective metacognitive control strategies on the task. In contrast, the higher the d0 value, the greater the tendency to remove incorrect answers and keep correct answers, thus the greater the effectiveness of the control strategy on the task. 4.3.1.5. The effect of monitoring processes on control accuracy. The average confidence judgment participants gave for the answers they removed was calculated, as was the average confidence judgement participants gave for the answers they kept. These scores were calculated to provide a measure of how participants’ monitoring judgements influenced their control performance (see e.g., Krebs & Roebers, 2010). The more participants’ control processes were influenced by their JOC ratings accuracy, the larger the difference should be between their confidence ratings for kept answers compared to answers they removed. Thus, this difference score provided a basic measure of metacognitive control accuracy. Two participants (1 ASD, 1 neurotypical) chose not to remove any of their answers and thus difference scores for these participants could not be calculated. 5. Results 5.1. Judgment of confidence task Table 2 shows descriptive statistics and the results of independent-samples t-tests for all aspects of the experimental JOC task. Given the predicted group differences in meta-level monitoring performance on the JOC task, all p values associated with group differences on this aspect of the task are reported one-tailed. Before reporting the main results, it is important to ensure that participants were able to use the JOC rating scale appropriately. Thus, an initial analysis of group differences in the average JOC rating for the four ‘easy’ and four ‘impossible’ questions was conducted (please see Table 2 for the descriptive statistics). A mixed-model ANOVA revealed a significant main effect of Question-type, reflecting that JOC ratings were significantly higher for ‘easy’ questions than for ‘impossible’ questions, F(1, 60) = 678.21, p < .001, g2p ¼ 0:91. Crucially, neither the main effect of Group nor the Group  Question-type interaction were significant, Fs < 0.57, ps > .45. This suggests that both groups were able to use the rating scale appropriately. 71 C. Grainger et al. / Consciousness and Cognition 42 (2016) 65–74 Table 2 Means (SDs) and inferential statistics for group differences in performance on the JOC task. Experimental measure Dependent variable Group ASD t p Cohen’s d Neurotypical 95% Confidence intervals (for mean difference score) Lower CI Upper CI Object-level performance Proportion of answers recalled .58 (.18) .60 (.12) 0.57 .572 0.13 0.10 0.06 Meta-level performance Mean JOC for ‘easy’ questions 6.06 (1.10) 2.47 (0.99) 2.63 (1.08) .84 (.16) 6.16 (0.81) 0.39 .699 0.10 0.59 0.40 2.35 (0.81) 0.52 .608 0.13 0.34 0.58 3.46 (0.76) 3.47 .001a 0.89 1.32 0.35 .90 (.13) 1.75 .043 a 0.41 0.14 0.01 Mean JOC for ‘impossible’ questions Mean difference between JOC for correct and incorrect answers Gamma score* Control performance d-prime** 4.15 (1.56) 4.74 (1.54) 1.48 .145 0.38 1.37 0.21 Influence of monitoring over control Mean difference between JOC for kept and removed answers 3.29 (1.05) 3.91 (0.88) 2.43 .018 0.64 1.12 1.09 Note: ASD = autism spectrum disorder; JOC = Judgment of confidence. a p values reported one-tailed, because the direction of the effect was predicted a priori. * Gamma scores index metamemory monitoring accuracy. ** d-prime scores index metamemory control accuracy. 5.1.1. Cognitive (object-level) test performance An independent-samples t-test revealed no significant between-group difference in the proportion of answers correctly recalled. 5.1.2. Metacognitive monitoring performance An independent-samples t-test revealed significantly lower gamma scores among ASD than neurotypical participants. Likewise, an independent-samples t-test showed that the difference between JOC ratings for correct answers and JOC ratings for incorrect answers was significantly smaller among ASD participants than neurotypical participants. Both of these results suggest diminished metacognitive monitoring among participants with ASD. 5.1.3. Metacognitive control performance An independent-samples t-test indicated that the between-group difference in d0 scores was non-significant, p = .145, Cohen’s D = 0.38. 5.1.4. The influence of monitoring on control processes An independent-samples t-test showed that the difference between JOC ratings for kept answers and JOC ratings for removed answers was significantly smaller among ASD participants than neurotypical participants. This suggests that, when deciding which answers to remove, individuals in the ASD group relied on their JOC ratings less than neurotypical individuals. 6. Discussion As predicted, this study found that participants with ASD showed diminished metacognitive monitoring accuracy, as reflected by significant between-group differences in gamma scores and in the difference score between JOC ratings for correct versus incorrect answers. These results are in keeping with our predictions and the findings of Wilkinson et al. (2010), who also found that confidence judgments made by children with ASD were less accurate than those made by neurotypical children. However, these results are not in keeping with two previous studies, that concluded JOC accuracy was unimpaired in ASD (Sawyer et al., 2014; Wojcik et al., 2011). Importantly, in our study participants with ASD were (a) closely-matched with neurotypical participants in terms of age, VIQ, and PIQ, and (b) unimpaired on the basic object-level of the task. Although we found clear evidence that metacognitive monitoring is diminished among children with ASD, we found little evidence to support the idea that metacognitive control was similarly diminished; the between-group difference in d0 did not approach statistical significance. Having said this, it is notable that d0 was lower among participants with ASD than among neurotypical participants (albeit non-significantly so) and that the effect size associated with the between-group difference 72 C. Grainger et al. / Consciousness and Cognition 42 (2016) 65–74 was moderate in size. On the one hand, this might suggest that this ability is subtly diminished in ASD. On the other hand, if such a diminution exists, it is questionable whether it is clinically significant, given the small magnitude of the effect. Clearer evidence of a meaningful difference between the groups was found with regard to the extent to which metacognitive monitoring influenced metacognitive control. Here, we found that the mean difference between JOC ratings for kept and removed answers was significantly smaller among ASD participants than among comparison participants, indicating that monitoring influenced control to a significantly lesser extent among participants with ASD than among comparison participants. This suggests that the means by which individuals achieved control over their behavioural choices (i.e., which answers to remove) was somewhat different among ASD and comparison groups. One explanation for this is that participants with ASD in the current sample employed a compensatory strategy on the JOC task, allowing them to perform relatively well on the control task despite impaired monitoring ability. For example, during the control stage of the task, participants’ decisions to keep or remove an answer could have been determined simply by whether or not they could bring an answer to mind, without additional metacognitive monitoring of their confidence in the accuracy of that answer. Such a ‘‘blunt”, categorical strategy could well have resulted in reasonable success in the control phase of the experimental task. Whether or not such a strategy would be sufficient for effective metacognitive control in more open-ended, naturalistic situations is an open question. Of course, these explanations are purely speculative, but the idea that atypical resources are recruited by individuals with ASD to succeed on experimental tasks is plausible and arguably deserves investigation in further studies. From a theoretical perspective, findings of diminished metacognitive monitoring in ASD are most consistent with predictions made by one mechanism accounts of the relation between metacognition and mindreading abilities (Carruthers, 2009; Frith & Happé, 1999). Such theories predict that both metacognition and mindreading rely on the same underlying mechanisms, and predict that metacognition should be impaired in individuals with ASD (e.g., Carruthers, 2009). In contrast, both simulation theory and the two mechanisms theory directly predict that metacognition is unimpaired in ASD. Of course, the results of this study do rule out two systems views (e.g., Goldman, 2006), because it may be that two systems (one underpinning mindreading and the other underpinning metacognition) exist and that, by chance, both are impaired in ASD. Research within the typically developing literature suggests that metacognition (confidence judgments in particular) plays an important role in everyday functioning and decision making (see e.g., Yeung & Summerfield, 2012). In particular, metacognition, plays a vital role in self-regulation, and self-regulated learning (e.g., Hartwig, Was, Isaacson, & Dunlosky, 2012; Thiede, Anderson, & Therriault, 2003). Findings that individuals with ASD show impaired metamemory monitoring thus need to be taken into account in educational environments. This is particularly important given that intellectually high-functioning individuals with ASD often show significantly lower academic achievement than would be expected on the basis of their intelligence (see Estes, Rivera, Bryan, Cali, & Dawson, 2011). Indeed, the educational domains in which people with ASD frequently under-achieve are just those in which learning is known to be fostered by metacognitive training. Such training has been shown to remediate difficulties in reading comprehension (see Brown & Campione, 1996), writing (e.g., Sitko, 1998) and mathematical reasoning (e.g., Fuchs et al., 2003). In each of these domains, individuals with ASD show statistically significant under-achievement, relative to IQ (see Estes et al., 2011; Jones et al., 2009). It is plausible that diminished metacognitive monitoring contributes to the lower-than-expected levels of academic achievement in ASD in these areas, and this is an issue that should be addressed in future research. Our results support the notion that metacognitive monitoring is diminished in ASD and that what residual monitoring is available to individuals with ASD is used for the purpose of metacognitive control to a lesser extent than are the monitoring resources available to neurotypical individuals. As such, it is important that future research explores metacognition in ASD further, particularly exploring both metacognitive monitoring and control processes, and how these processes relate to each other. In particular, it will also be important to understand the basis of metacognitive control in ASD with a view to establishing whether the (seemingly alternative) strategies employed by individuals with ASD are as successful in the context of real-world learning as they are in laboratory-based experiments. In our view, assessing metacognitive awareness in populations with cognitive level impairments is a critical matter. Future research should aim to establish a comprehensive account of metacognition in ASD, with the aim of informing intervention efforts designed to remediate cognitive impairments in this disorder. Acknowledgments The authors would like to sincerely thank all of the participants who took part in this study. Without their support, this research would not have been possible. The authors would also like to sincerely thank several schools in Kent for their assistance with the study; The Abbey School, Simon Langton Grammar School for Boys, The Malling School, Grange Park School, Ripplevale School, and Folkestone Academy. We would also like to thank the Kent Autistic Trust (KAT) for assistance with participant recruitment, and Lucy Elias, Merve Kilic and Maddie Musgrove for their assistance with data collection. Finally, we would like to thank Dr. Alyssa Sawyer for being so helpful in response to our queries about her article. 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395 Journal of Consciousness Exploration & Research| May 2016 | Volume 7 | Issue 5 | pp. 395-403 Pramod, D. & Prateek, D. S., Mind, Senses, Soul & Universal Consciousness Essay Mind, Senses, Soul & Universal Consciousness Domadala Pramod1 & Domadala Sai Prateek2 1 2 Rajdhani College, University of Delhi, Delhi, India NSCB Medical College, Jabalpur, MP, India Abstract This essay presents the functions of sense organs including the coping mechanisms of one sense in the absence of the other and control of senses by spiritual activities. Animals are creations of Universal Consciousness. Each of them possesses a soul and a mind. Humans are the highest thinking animals. Soul and mind are bound in every physical body and it perceives the external world through the sense organs. The soul is the master of all sense organs whereas the mind interacts with them. Soul always speaks truth but the mind plays politics in dealing with the external world. The five sense organs play major roles in each human body since the senses are transducers that enable us to explore the external world and make our mind to participate in spiritual and material activities. Keywords: Universal Consciousness, sense organ, mind, soul, external world, interaction. 1. Introduction According to Vedic literature, Universal Consciousness (Supreme Lord) created 84 lakhs of living entities - 30 lakhs in plant life and 54 lakhs in animal kingdom (27 lakhs in the insect life, 14 lakhs birds, 9 lakhs as marine organism and 4 lakhs as animals)1. They are creations of Universal Consciousness. The species in animal kingdom possess five biological sense organs known as Gnanendriyas. They are ears for hearing, skin for touch, eye for vision, tongue for taste and nose for smell. Other five physical organs of body known as Karmendriyas are for action - mouth for speech, hands for grasping, legs for walking, reproductive organs for procreation and anus for elimination. There are five cosmic principles known as Panchbhutas - air, sky, water, light and earth - for their survival and comfortable stay in this planet. Each animal possess a soul and a mind. The soul is a subtle and conscious entity. The degree of intelligence varies from animal to animal. Humans are the highest degree of thinking animals. Soul and mind are bound in every physical body and it perceives the world through the sense organs. The soul is the master of all sense organs whereas the mind interacts with them. The soul always speaks truth but the mind plays politics in dealing with external world.  Correspondence: Dr. Domadala Pramod, Rajadhani College, University of Delhi, Delhi, India. E-mail: dpramod61@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 396 Journal of Consciousness Exploration & Research| May 2016 | Volume 7 | Issue 5 | pp. 395-403 Pramod, D. & Prateek, D. S., Mind, Senses, Soul & Universal Consciousness When soul takes a birth, it falls into material energy of nature. It becomes a living entity and is trapped in the clutches of five Panchbhutas. Then the living entities become conditioned when they come in contact with their material nature, which consists of three attributes (gunas): i) mode of goodness (Satwa guna); ii) mode of passion (Rajo gun; and iii) mode of ignorance (Tamo ;guna)1. The Gnanendriyas would force the mind to perform various activities in the material world through the help of karmendriyas, which operate merely under the control of subtle nature of body - soul, mind, intelligence and false ego. The human body needs energy for growth, movement and protection and it is obtained through nutritious food. It is approved by the sense organs and processed by the body. The way stomach requires food, sense organs also demand the brain to acquire their respective food items that satisfy them. All the five Gananendriya senses are designed and placed properly on facial portion of body for all the living entities so that they can investigate the external world and pass the information to brain to act offensively or defensively through five karmendriyas. The individual sense organs grow systematically and then degenerate from the time of birth to death. They play same role in all living entities but they are intricately and scientifically designed according to their specific needs in each species so that they effectively function to fulfill the demand of the body under the guidance of mind. The senses are transducers from the physical world to the realm of the mind and they act like medium to interact with external world. The metaphysical scientific theories, universal laws were developed and derived from the nature by our great ancient and modern philosophers, thinkers and scientists such as Aryabhatta, Sucharita, Aristotle, Darwin, Brownian, Archimedes, Newton, Einstein etc. with their intellectual minds through their senses. It is highly essential for the younger generation to know the actual truth on what conditions and what circumstances compelled them to make discoveries, how they are related to the environment and society and what can be further explored with the advancement of technologies. 2. Appetite of Sense Organs 1) Eye Eyes are the most attractive part of the body and they act like a powerful biological camera. The man made artificial camera is based on the same principle of Universal Consciousness gifted natural eyes. When a ray of light falls on retina, which acts like a sensitive film containing sensitive cells, forms a diminished and inverted image .The information is passed to brain ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 397 Journal of Consciousness Exploration & Research| May 2016 | Volume 7 | Issue 5 | pp. 395-403 Pramod, D. & Prateek, D. S., Mind, Senses, Soul & Universal Consciousness through optic nerves. The images of the both eyes are combined and the interpretation of the object is analyzed and its image is stored in the memory. The eyelid acts like a shutter. The eyes also act like a powerful biological photographic machine and a magnet. The eyes force the mind to go for regular outings, shopping to see the natural and artificial sceneries, attractive things and events. They demand for multicolor photographs and videos of various sceneries on television and mobiles. The eyes enjoy the good as well as bad scenes, hence here these are considered as nutrition items for the eyes. In case these items - sceneries are impressive, attractive, the sense organ i.e. eyes would force the person to visit regularly for gratifying himself. The sense organ eyes also take limited food like the stomach, in case they are completely tired, they force the person to sleep anywhere and at any place by closing the shutter. Eyes demand cooling spectacles to protect from the harmful radiations like UV and Infrared in the environment. As they degenerate they demand for spectacles or the required corrections to work efficiently. The characteristics of person and the momentary expressions like happiness, sadness, anger and artistic skills (mime etc.) are generally identified on the basis of facial expression of the eyes, lip movement and body language. However in both the cases of pleasure and displeasure of incidents, they are photographed and stored in the mind. These sceneries can be depicted at any time when needed but they cannot be deleted from the memory for certain period of life. As one ages, the degenerating body may not be in position to remember the past minor instances, but the mind be able to retrieve easily the spiritual events rather than that of materialistic. 2) Tongue The tongue is a group of muscles that plays various roles in the oral cavity. On the upper surface of the tongue lies sensory part known as taste buds. All these muscles and taste buds are effectively utilized to investigate the type of food (useful or harmful) and classify them according to taste and necessity and gives the final approval with the help of nose. Apart from tasting, the tongue helps in mixing of food and modulating the voice in order to speak efficiently. a) Taste In order to have pleasurable feel, the tongue always demands to have tasty and delicious food items that have already generated positive impulse by sight and smell such as sweet, spicy, bitter, hot and cold items which are identified by the taste buds. The taste of sweet is most pleasurable, but with the cloak of sweetness comes in diabetes. In comparison the bitter taste is the most unsatisfying sense of taste but just as the saying “the truth is always bitter”. In general most of the highly nutritious food is bitter. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 398 Journal of Consciousness Exploration & Research| May 2016 | Volume 7 | Issue 5 | pp. 395-403 Pramod, D. & Prateek, D. S., Mind, Senses, Soul & Universal Consciousness Before being accepted by the body, the food has to pass the four out of five check points – appearance, touch, smell and taste. Upon receiving the approval from the tongue, the brain orders the tongue to swallow. Thus the tongue acts as final check point for the food before it enters the digestive system of body. Tongue speaks and hides, but the body faces repercussions about appreciation or defamation. b) Modulation of speech The tongue is the only sense organ which has different role in afferent (sends signals to brain) and efferent (receives signals from brain) way.The tongue plays an integral part in modulating the sound produced by the vocal cord. The attributes of language and speech is the result of the joint action of tongue and jaw movements. 3) Ear The ear has two most important functions, hearing and balance & equilibrium. It acts like a receiver of Sound waves and transfers sound signals into electrical impulses to the brain for processing. The ear is like a funnel shape called Auricle (or Pinna), so that it receives all types of sound waves. The human ear can hear the sounds of frequencies of 20 to 20 KHz. The appetite of ear is sound waves and the type of sound that pleasurable varies person to person. When the status of mind is tuned with that of external sound, the ear changes into an acceptor filter circuit. If the frequency is matched, it results in resonance, then it identifies it as music and person enjoys the sweetness of the music. On the other hand, if it is not tuned with that of external sound, the ear turns into rejecter filter circuit and recognizes it as noise or harmful waves, then forces the person to close the ears or escape from the source of occurrences of these waves. The unacceptable food for the ear is noise which may be unpleasant speech, extreme levels of low and high pitch sound, irregular music, filthy languages or powerful blasts and shock waves. In Yoga, the Indian method of Vedic exercise, the one of the most important exercise is the Brahmari Pranayam2. This exercise involves chanting of the sacred sound Om after a deep inhalation, ear, eyes and nose are closed by the fingers. It is found to be beneficial in case of clots in the brain, reduces mental tension, anxiety, high blood pressure, heart diseases etc. The chanting of Om is not only spiritually important, but it is scientifically proven , the frequency and vibrations produced by the chanting of Om are most pleasing and sets mind in tune. As per spirituality, the ears are meant to listen for the holy names and divine music to please the soul and Super-soul resided in the body and get connected to the Universal Consciousness. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 399 Journal of Consciousness Exploration & Research| May 2016 | Volume 7 | Issue 5 | pp. 395-403 Pramod, D. & Prateek, D. S., Mind, Senses, Soul & Universal Consciousness 4) Skin The skin is the largest sense organ covering the whole body acts like a barrier of internal organs and external environments. Though it has many functions, the sense of touch is most important. Touch is a skin sensation that results from an active or passive contact between a person's skin and an object. Pressure applied on to the skin is the primary stimulus for the sense of touch. Another stimulus, vibration, emerges when there is a rapid and regular change in pressure. Through this process the skin is able to identify many attributes of an object – shape, temperature, texture, blunt or sharp and amount of pressure applied. The skin is like a switch. If the stimulus is pleasurable, it continues to keep the circuit closed by being in contact with the object. On the other hand, any kind of harmful stimulus i.e. extreme temperatures, sharp and high pressure, stimulates the pain receptors and immediately the open the circuit. 5) Nose The nose is a vigilant sensor of smell. It senses different odor present in the air by inhaling. The sense of smell is most reliable sense which creates the first impression of a person or object. After this impression other sense organ may contact with the object. If the eatable smells good, only it is eaten and accepted. On the contrary it rejects the bad odor and cautious us to be away from harmful and contamination gases which cause injures to health. The tongue and nose are well coordinated. When the nose is blocked due any diseases, the sense of taste also diminishes.The nose neither allows stale food nor does any bad activity, in fact it is most faithful sense organ to protect the human body, whereas the other four sense organs, sometimes do participate in bad things depending on the status and demand of the mind. a) b) c) d) The eyes would like to participate in watching the bad incidents and filthy scenes The tongue may also speak bad words and filthy language and in emergency it also takes stale food. The ear also listens sometimes for the bad and unwanted words and sentences. The skin also helps to do bad things such as grazing, licking, touching through hands and legs. In Yoga, Pranayam is an exercise of inhaling and exhaling the air through nose. This breathing exercise cleans the air way which in turn helps in maintaining the perfect heath. 3. Survival without Sense Organs The question comes to us, are there any creatures in the world that survive without sense organs? Universal Consciousness has created 84 lakhs varieties of living entities in this world and they possess senses according to their needs to survive in this world. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 400 Journal of Consciousness Exploration & Research| May 2016 | Volume 7 | Issue 5 | pp. 395-403 Pramod, D. & Prateek, D. S., Mind, Senses, Soul & Universal Consciousness a) Humans The humans are the most complex among the living entities with highest level thing capacity. Most of the humans possess all senses, but however many people are differently able, to whom in order to compensate for the absence of one or other senses, Universal Consciousness has provided them highly developed remaining senses. They possess extraordinary potentials and skills in usage of specific senses to perform miracles in their own fields to lead perfectly normal life. Such are known as Universal Consciousness gifted humans. 1) Loss of Eye sight . In deficiency of vision, these people tend to develop specific attributes to hear better and use of tactile sense to locate and appreciate external objects. If we notice, these people can identify the objects even with minute sounds. There are many people who have done wonders all over the world. For example, Mr. Srikant Bola, even after being permanently blind by birth, completed schooling in science stream with high grades and higher studies from MIT, USA, and he then established own organization to uplift the handy-capped people in India3, 4. 2) Hearing loss The deafness or loss of hearing is for people who are not sensitive to the sounds of frequencies between 20-20 KHz and in amplitude from 0 dB to 130 dB or more. The 0 dB (Decibels) represents no sound whereas the higher side 130 dB produces threshold of pain. The hearing sensitivity peaks around 3 KHz. The hearing loss is an important factor in speech not developing. The Universal Consciousness has designed and protecting the living entities from the extraterrestrial sounds and environmental disturbances by creating vacuum in the space, and creating the material medium in the environment such that the insensitivity of sound waves diminishes with distance so that the privacy of audible human sounds are properly maintained, otherwise it would have been chaotic situation in the society. 3) Loss of function of Tongue The Loss of function of tongue leads to - i) loss of ability to taste and ii) speech defects. In comparison with other senses loss of taste greatly affect normal survive of the individual, whereas the speech defects are extensively affect the life. The taste is not an important factor unless and until the body gets complete nutritious food. They may not speak clearly due to the lack of perfect usage of tongue. To compensate this, they use hands movements and special expressions for survival. Being dumb may also be linked with deafness even after the vocal cords are perfect. Persons who are congenitally deaf tend to become dumb too, as learning process of speech activity involves listening skill so as to mimic them. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 401 Journal of Consciousness Exploration & Research| May 2016 | Volume 7 | Issue 5 | pp. 395-403 Pramod, D. & Prateek, D. S., Mind, Senses, Soul & Universal Consciousness 4) Loss of Smell - Anosmia Loss of smell occurs more often due to diseases in the nose than congenital conditions. The Loss of smell does not cause disability, in the course of life, every person experiences Anosmia since even diseases like common cold causes it. Hence every one develops capabilities to adjust to conditions of Anosmia. There are very few cases reported in the medical literature that congenital absence of noses.4 5) Loss of sensation - Tactile To start with no species can survive without skin. It acts like Polyethylene bag to protect the body. If skin is removed, human body dies immediately. But, it is possible to survive without sensations. The loss sensation has momentary benefits if it is temporary. This is a boon for medical surgeries, where anesthesia is given to the patient so that he does not feel the pain during surgery. Whereas the permanent loss of sensation not only causes disability but also causes great amount of indirect damage to the body and eventually succumbs. Such people do not feel pain even after extensive burns and cuts. The humans can still survive in absence of any of the four senses except skin, so human cannot exist without the skin. Hence skin plays major role in sensation as well as protecting all internal parts of body. b) Animals The animal kingdom shows that there are animals which may not have given the same senses of what we have, but they possess differently as per their living conditions. All animals have ears but not all of them have outer visible ears such as whale, snake, crocodile, dolphin and lizard etc. Bats: They have very poor vision, but accurate of sense of hearing sounds. They identify the distance, size, and time to reach the objects in a split of second the echoes of their own sounds. The taste buds are provided according to their needs such as star fish, sea urchins, butterflies and flies taste with their feet. And fruit flies have taste receptors all over their bodies, including on their wings and ovipositors, the opening through which they lay eggs. Star-Nosed Mole: As per the literature, scientists have discovered that nature’s quickest eater is one of its ugliest creatures -Star-Nosed Mole6 mammal which checks whether it is eatable or not and gobble it up in just 230 milliseconds This is the fastest known reaction time in the animal kingdom, taking less than half the 650 milliseconds that a human driver needs to apply brakes for a red light. The star-nosed mole, which lives in perpetual darkness, uses its array of 22 nasal appendages in the same way that a blind person uses a cane. The main difference is the speed with which the appendages probe the ground. They can examine 13 targets every second. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 402 Journal of Consciousness Exploration & Research| May 2016 | Volume 7 | Issue 5 | pp. 395-403 Pramod, D. & Prateek, D. S., Mind, Senses, Soul & Universal Consciousness b) Plants The trees or plants are part of Universal Consciousness’s creations. They possess different kinds of sensory mechanism based on the chemical process. The photo receptors tend to grow towards the light. 4. Control of Sense Organs The soul which lies in the body always gives proper judgment but it is the mind that plays politics with senses. Mind runs in all the possible directions and forces the senses to participate in various activities to fulfill its desires. Senses are operated under the direction of our mind, intelligence, false ego and interact with five Panchbuthas of materialistic world to perform various spiritual and material activities. The religious texts say that senses are meant to please the Universal Consciousness who has given this birth in human form as per previous karma. It says Tongue is for chanting the name of Universal Consciousness, Eyes are for glorifying and beautifying the Universal Consciousness, Ear is for listing the devotional slokas(hymns)and songs, Nose is for offering scents for Universal Consciousness and Skin is for providing weather conditions for the Universal Consciousness. Senses should be exclusively used for the devotional or spiritual services by satisfying the requirements of human body. One who follows the above principles is surely liberated to heavenly planets and he is said to be a great soul.1 But this materialistic world is filled with Maya. Maya is highly dominant and powerful especially in this Kaliyuga and it is difficult to escape from it, in comparison with Satya, Tretha and Dwapara Yugas. Maya is something that always drags a person to be away from devotional services and forces his senses to perform irregular activities for self-oriented which are not defined in the Vedic scriptures. Thus the mind finds difficulty in controlling the senses as serpontor cannot control snakes. In order to overcome from this powerful Maya one has to be engaged nine types of devotional process1 – Sravanam, kirtanam, Smaranam, Pada sevam, Archnam, Vandanam, Dasayam, Skakhayam and Atma –nivedanam. The Samaranam- chanting the name of Universal Consciousness (Supreme Lord), and four regulated principles - no meat, no illicit sex, no gambling and no intoxication so that mind and senses should always be kept busy in thinking and serving the Universal Consciousness. According to the Vedic scriptures, meditation is a prime aspect to control the senses, body and mind. One can achieve it through the four divisions of human life of each 25 years, known as Varanasram1 - Brahmachari Grushta, Vanpaprastha and Sannyas ashram are meant to help people to become perfect yogis. In this present materialistic world of kaliyuga, very few may opt to become yogis and live in Ashrams or Himalayas. The religious texts also suggest that one can control senses by staying with family and children, enjoying the materialistic world according to the prescribed principles. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 403 Journal of Consciousness Exploration & Research| May 2016 | Volume 7 | Issue 5 | pp. 395-403 Pramod, D. & Prateek, D. S., Mind, Senses, Soul & Universal Consciousness 5. Conclusion The senses play major roles for a human body and are channels for the development of family and society. The mind and senses can perform many type of activities, spiritual or materialistic, for self and social service for the benefit or detriment of a society. Methods adopted by animals to facilitate their functions have helped humans to make great technological advances. For example, the principle of locomotion for bats based on sound is used in ships as SONAR to locate objects on the sea bed where light does not reach. The scientists may try to understand the designing process of living entities created by the Universal Consciousness, but they may fail to create living species and give a life to them. One can control the senses by involving in spiritual and devotional services; by becoming a saint (yogi) and completely surrendering to the Universal Consciousness for glorifying him through the materialistic objects provided by Him. We are all creations of Universal Consciousness. We must obey, serve and glorify Universal Consciousness, similar to children in a family where they exchange love and affection each other and serve their parents. One who controls the senses and follows the prescribed principles according to the scriptures will be in mode of goodness and is said to be a great soul1. One who serves the Universal Consciousness indirectly serves the society. References 1) Bhagavad Gita As it Is: A.C Bhaktivedanta Swami Prabhupada. TheMacmillan Company, New York. 2) http://www.sarvyoga.com/bhramari-pranayama-bee-breath-steps-and-benefits/ 3) http://www.rediff.com/getahead/report/achiever-the-blind-ceo-who-built-a-50-crore- company/20151222.htm 4) https://www.youtube.com/watch?v=hxS5He3KVEM 5) http://www.dailymail.co.uk/health/article-2691312/The-baby-born-without-nose-Toddler-no-sense- smell-cough-sneeze-catch-cold.html 6) https://en.wikipedia.org/wiki/Star-nosed_mole 7) Thoughts on God’s Creations, Pramod, D, Scientific GOD, Journal | January 2015 | Volume 6 | Issue 1 | pp. 35-36. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

431 Journal of Consciousness Exploration & Research| June 2016 | Volume 7 | Issue 6 | pp. 431-435 Vary, A., Accessing Atman via the Mesostratum Mind Loop Essay Accessing Atman via the Mesostratum Mind Loop Alex Vary* Abstract The Bhagavad Gita recommends realization of Atman - one's true self - through meditation using the raja yoga path of meditation. We examine a path which involves the mesostratum and the transcendent mind loop which connects the physiostratum physical self (Body) with the superstratum supernal self (Atman). We suggest that the mind loop keeps the Body in touch with the Atman to attain enlightenment and understanding and to achieve a satisfying, enriched, productive, purposeful extant self. Keywords: Vedanta, Bhagavad Gita, Brahman, Atman, soul, inner self meditation, Mesostratum. Introduction Atman is a Sanskrit word meaning inner self or soul. In Hindu philosophy, especially in the Vedanta school of Hinduism, Atman is the true self of an individual - transcending the material being - it is the essence of the individual being. In order to attain liberation from the material-oriented self, a human being must acquire self-knowledge, which is to realize that one's true self (Atman) is identical with the transcendent self or Brahman - the impersonal supreme being, the primal source and origin of all beings. The six orthodox schools of Hinduism believe that there is Atman (Soul, Self) in every being - this is a major difference with Buddhism, which does not believe that there is either soul or self [1, 2]. Raja yoga is the ‘royal path’ of meditation through which one may acquire and maintain ascendancy over a virtual ‘kingdom’ - the vast domain of one’s transcendent mind. In raja yoga one uses innate mental powers to realize the Atman - through application of intellect and disciplined psychical control. The basic premise of raja yoga is that perception of the divine self is obscured by the clamor of sensory inputs, distractions, and disturbances which occupy the mind. If the mind can be made to banish and ignore these, the divine self will immediately appear according to the Bhagavad Gita: When, through the practice of yoga, the mind ceases its restless movements, and becomes still, the aspirant realizes the Atman. * Correspondence: ISSN: 2153-8212 Alex Vary, PhD, Retired NASA Scientist & Independent Researcher. Email: axelvary@wowway.com Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 432 Journal of Consciousness Exploration & Research| June 2016 | Volume 7 | Issue 6 | pp. 431-435 Vary, A., Accessing Atman via the Mesostratum Mind Loop Mastering the Mind An intermediate step to realization of Atman is to gain control of and master the mind. We have grown accustomed to living with an uncontrolled mind, tossed about by sensations and circumstances, but should never assume that to be acceptable. Vedanta says that we can master the mind and, through repeated practice, we can make the mind our servant. According to the Bhagavad Gita: Patiently, little by little, spiritual aspirants must free themselves from all mental distractions, with the aid of the intelligent will. They must fix their minds upon the Atman, and never think of anything else. No matter where the restless and unquiet mind wanders, it must be drawn back and made to submit to the Atman alone. This implies that we should fully integrate all aspects of life and direct our energies towards the one great goal. This doesn’t mean that in order to realize Atman on must totally renounce the world and live alone, secluded as a hermit, or apart from society. Albert Schweitzer in Reverence For Life vehemently rejected the notion that: . . . the only sensible line of conduct for a man is to withdraw entirely into himself and to concern himself solely with the deepening of his inner life . . . [and have] nothing to do with what may become of human society and of mankind. The deepening of one's inner life, as Indian thought interprets it, means that a man surrenders himself to the thought of ‘no more will to live,’ and by abstention from action and by every sort of life denial reduces his earthly existence to a condition of being which has no content, beyond a waiting for the cessation of being. Clearly, Schweitzer abhors being without content even with the achievement of inner peace and eternal bliss. Perhaps endeavoring to attain Atman should be understood as seeking spiritual peace - which in turn ultimately assures social harmony and a peaceful world - to be accomplished by mastering one’s mind by intellectual discipline, self-enlightenment, and self-management. The main teaching of the Vedanta appears to be that all aspects of one’s life should be spiritualized and directed towards realizing oneness in Brahman, participating in advancing earthly Atman goals which are implied in the fact of our mortal existence. Atman~Spirit~Body Triad The significance of spirit is in communication between the Body and the Atman. As depicted in Figure 1, the mind spans three strata: (1) the superstratum (the transcendent domain of Brahman), (2) the mesostratum (the mediating domain of information, signals, and energetic fields), and (3) the physiostratum (the domain of material-temporal objective reality, the world). In this sense, Spirit is a communication modality which extends from the superstratum to the physiostratum via signals through the mesostratum [3, 4]. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 433 Journal of Consciousness Exploration & Research| June 2016 | Volume 7 | Issue 6 | pp. 431-435 Vary, A., Accessing Atman via the Mesostratum Mind Loop The Atman and Spirit have Vedanta connotations and are reachable by meditative practices prescribed in the Bhagavad Gita. We adopt the concept that the Atman is the superstratum focus of a conscious meditating mind while Spirit is a mesostratum signal transmission modality that informs the embodied conscious entity. The Body is the physiostratum focus of the mind. The mind is defined as a loop that unites the Atman and Body foci via a spiritual download/upload cycle of meditation. In this concept, the mind is an upload-download loop that facilitates meditative communication within the Atman~Spirit~Body triad. Accessing the Atman via the Mind Loop is essential to the wholeness of one’s being, but is difficult when the Body is awash in worldly tides, distractions, and self-indulgence. The separation of the Atman and Body may be overcome by quiet meditation which engages the Mind Loop, recombines the Atman and Body, and helps realize the full potential of one’s being through enlightenment and inspiration. The recombination allows the Atman in its all-knowing timeless purity to be the captain and master of one’s destiny and fate. Meditation and Inspiration How to meditate and what to meditate upon is an individual choice which depends on the individual’s abilities and interests. Vedanta philosophy and Bhagavad Gita practices recommend that such issues be taken up directly with a qualified spiritual teacher. It is pointed out that meditation is an intensely personal matter; and often only a genuine spiritual teacher can accurately gauge the student’s personal tendencies and direct the student’s mind accordingly. It is interesting to consider self-guided meditation and inspiration: Einstein, Pauli, Schrödinger, Heisenberg, Eddington, Jeans, espoused a form meditation that connotes communication with their spiritual consciousness. Einstein spoke of a cosmic feeling that inspired his reflections on the harmony of nature. Apparently mystical insights achieved by quiet meditative practices can be a useful guide in formulation of foundational scientific theories and paradigms. Kurt Gödel spoke of the “other relation to reality” by which he could directly perceive ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 434 Journal of Consciousness Exploration & Research| June 2016 | Volume 7 | Issue 6 | pp. 431-435 Vary, A., Accessing Atman via the Mesostratum Mind Loop mathematical objects, such as infinity. Gödel was able to achieve this by his unique meditative practices. Regarding mathematical insights he gained through meditation, Heinrich Hertz said, “One cannot escape the feeling that these mathematical formulas have an independent existence of their own, and they are wiser than even their discoverers, that we get more out of them than was originally put into them.” A basic guideline is that we can think of the Spirit as being present either outside of ourselves or inside. Ramakrishna recommended meditating upon the Spirit within, saying “the heart is a splendid place for meditation.” Repetition of the holy syllable Om may be helpful. It is also helpful to have a regular time for meditation in order to create a habit in a regular place for meditation that is isolated and tranquil. Meditation need not conform to the previous guidelines. The seemingly effortless wholesale delivery of spiritual inspiration is reflected in the famous case of Henri Poincaré. After he had spent considerable time fruitlessly tackling a problem concerning mathematical functions, Poincaré allowed himself to abandon the pursuit of the problem and take time to relax with friends. One day, Poincaré set out on a geological excursion with them and as he was boarding a bus the key to solving the problem entered his mind. He recalled, "At the moment when I put my foot on the step, the idea came to me, without anything in my former thoughts seeming to have paved the way for it." So certain was he that the problem was solved that he put it to the back of his mind and continued his journey. When he returned from the trip he was able to prove the result readily at his leisure (Jacques Hadamard, The Psychology of Invention). Karma and Reincarnation The Vedanta encourages individuals not to just sustain life but to evolve beyond the earthbound status. In both Hinduism and Buddhism this means attempting to reach a Brahman status, an ultimate goal of all beings. When reached, it is an exhilarate state of enlightenment, detached from the physiostratum and merged with the superstratum - a state of sublime consciousness, timeless and infinite. This implies abandoning the Mind Loop and download-upload cycle forever. Achieving a Brahman status is rather daunting because one literally floats away from one’s physical integument before it has been worn out and is no longer useful. It is good that the exercise need not be suddenly completed in only one lifetime: To approach the ultimate Brahman detachment, one endures, maybe enjoys, a series of reincarnations during which good Karma can, with luck and purpose, accumulate. Karma in general is fate, destiny generated by one’s actions. Karma accrues to each individual being providing rewards or punishments in one incarnation commensurate with that individual’s deeds in the previous incarnation. In this sense, Atman, Spirit and Karma are interconnected aspects of an individual’s download-upload Mind Loop feedback cycle. Taken together, the Atman, Spirit and Karma are core aspects of one’s being that cannot be directly experienced in the physiostratum. These aspects transcend the palpable world, they are entangled with the Mind Loop. Reincarnations give one control and opportunities to deliberately - perhaps mischievously if necessary - avoid being inopportunely and irrevocably thrust into the Brahman status - assuming the one prefers to continue savoring mortal pleasures - despite any accompanying pains. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 435 Journal of Consciousness Exploration & Research| June 2016 | Volume 7 | Issue 6 | pp. 431-435 Vary, A., Accessing Atman via the Mesostratum Mind Loop Vedanta Interpretation All adherents of the Vedanta agree on three points: (1) the Brahman, (2) the Vedas (Hindu scriptures), and (3) Cycles. The following interpretation of Vedanta is based on Figure 1: At the beginning of a Cycle, Akasha (Superstratum~Mesostratum~Physiostratum) begins to evolve. After an incalculable time, evolution ceases and involution begins - everything returns back to the original state and a new Cycle begins - and a new subset of the Universe appears and evolves [4]. For the individual Atman, this corresponds to the cycle of death and rebirth - liberation is deliverance from the individual cycle. In our interpretation, the Mind Loop attaches to the organs of seeing and inputs of the senses which it carries to the Atman. The Atman reacts and concentrates on something in external objective reality to form a whole. All sensations, perceptions, and ideas of the world are gathered and projected onto the Atman via the Mind Loop. Hindu philosophy branches at this point, but all roads lead to fine distinctions between the actual world and perceptions of it - until the latter no longer deludes the Atman. When the Atman is liberated and realizes its own nature, the whole world vanishes. Vedanta philosophy holds that attainment of this is the goal. Beyond this is attainment of the Brahman - Existence Absolute, Knowledge Absolute, Bliss Absolute - which according to Advaita school of Vedantic philosophy is the ultimate goal. Conclusion We conjecture that each Atman is created as a permanent individual construct of the Brahman will. We extrapolate this idea by positing that, although each Atman resides in the transcendental superstratum, it is fully aware of the cosmos and worldly events. In the supernal realm, each Atman shares with Brahman transcendence over space, time, and matter while retaining a coherent individuality. The individual Atman partakes of worldly experience by means of the mediating Spirit that motivates the Body it invests. References 1. 2. 3. 4. Early Advaita Vedanta and Buddhism, Richard King, State University of New York Press (1995). Early Advaita Vedanta Philosophy, Volume 1, Richard H. Jones, CreateSpace Publishing (2014). On God & the Spiritual Realm, Vary, A., Scientific GOD Journal, Volume 7, Issue 4 (2016). The Transcendent Nature of Human Consciousness, Vary, A., Journal of Consciousness Exploration & Research, Volume 7, Issue 5 (2016). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

483 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) Article Cosmic Being as the Meaning of Evolution (Part I) Robert Campbell* Abstract A careful review of the natural record up to levels of sentient awareness from protozoa to humans reveals a new perspective of the evolutionary process related to knowledge of processes extended in space and time. There is an apparent progressive delegation of knowledge drawing on experience learned across parallel evolving streams that is integrated in levels of progressive refinement. The process requires that objective experience must have a subjective quantum equivalent that is timeless and boundless such that the whole of history is embraced by a spatially indeterminate Void. This is consistent with the empirical fact that all we can ever know is active interface processes between a common Inside and Outside. They are mutually reconciled in the boundless Void that exhibits no distinction between subject and object. Since it spans and integrates the whole of space and time it is associated with mind. This indicates that there is a Universal Active Interface that subsumes an open ended hierarchy of active interface processes nested within it that constitutes the whole cosmic order. In other words, there is a Universal Source that embraces all possible structural varieties of Being in phenomenal experience. This is a necessary condition of Universal Wholeness from which universal values and truth derive. Direction is apparent in the evolutionary process that has ascended levels of sentient awareness delegating to human beings a capacity to intuitively recognize our eternal cosmic destiny transcending the whole of space and time. The evidence indicates that this is the only possible condition for bringing our three brains to a sustainable timeless balance. Our personal spiritual destiny as well as our collective future in the biosphere depends upon it. Part I of this two-part article includes: Introduction; Modern Science; Einstein’s Continuum & the Big Bang; Max Planck & Quantum Mechanics; The Void; Louis de Broglie & Quantum Mechanics; The Betrayal of Truth; The Origin of Biological Life; Evolution from Single Cells; The Plants; The Invertebrates; The Vertebrates; The Reptiles; and The Lower Mammals. Keywords: Evolution, cosmic order, void, universal source, active interface, space, time. Introduction There has been much debate about how we human beings came to be where we are, conscious of our mortal condition that urges us to ask probing questions about our origin, our destiny, and what it all means. Nearly all cultures going back to antiquity have had creation myths, from Grandfather Fire to the Garden of Eden, together with some concept of an afterlife. There is a transcending Universal Truth assumed to be implicit in them all. Exceptions are extremely rare. Perhaps the most unusual is the Pirahã tribal people of the Amazon who are concerned solely * Correspondence: Robert Campbell, Independent Researcher. http://www.cosmic-mindreach.com E-Mail: bob@cosmic-mindreach.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 484 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) with matters that fall within direct personal experience. They have no history beyond living memory, no interest in what another tells them unless it is from personal experience and they are incapable of the simplest mathematics and counting. They have no names for numbers. They seem unusually happy living in the present without speculations on past or future. They believe in spirits but they actually see them and they mutually agree on their actual presence, even though others outside their culture cannot see them.1 Modern Science With the development of modern science in the last few centuries the human quest has taken a new twist. Science was given great impetus with the publication of Isaac Newton’s Principia in 1687. He gave mathematical rigor to laws of motion and gravity, developed the calculus and made other important contributions to science that established a solid foundation for everything that has followed. It was a mechanistic approach that in the current idiom seems inconsistent with Newton’s deep concern with theological matters, the nature of the Trinity, alchemy, and the ancient Hermetic tradition that influenced and inspired his scientific work. Newton conceived of space and time as a kind of infinite vessel in which physical things and events occur. He recognized gravity as a universal force of attraction between all bodies irrespective of their separation in space. He made no hypothesis about this action-at-a-distance which he accepted as an apparent fact. His work on infinitesimals in the Principia which he later formalized as his calculus of fluxions assumed that both space and time are infinitely divisible, a contention debated by Bishop Berkeley.2 Indeed Zeno’s arrow would never reach the target were it so, but that inconsistency did not affect the success of the mathematical formalism, which was also developed independently by Leibnitz. Meanwhile Descartes, who spent much time looking out a window from his sick bed, came up with Cartesian coordinates, perhaps influenced by four panes framed by the horizontal and vertical cross in his window. He was also busy trying to specify the exact location of a fly on his square ceiling by its distance from two walls. Events in space and time could be graphically represented using the x and y axis. Together with the calculus this provided an enormous boon to mathematics. When Charles Darwin sought a rational explanation for his observations on the voyage of the Beagle around the world it was thus natural for him to think of physical interactions in the externalized context of space and time. The Biblical account of creation could hardly account for the detailed comparisons he made of the natural record. In conjunction with other factors he was led to postulate that some variations in the propagation of species offered a natural advantage over others. He called the process natural selection. He conceived of it accounting for the origin of the diversification of species, like emerging branches of a tree from a common trunk. Our modern knowledge of genetics in keeping with the externalization of events in a vessel of space and time thus interprets biological evolution as rare random mutations some of which exhibit a natural selection pressure in their favor. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 485 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) Einstein’s Continuum & the Big Bang Einstein compounded the physical picture when he realized that a man falling from a roof did not feel gravity. This kernel of an idea led him to postulate a marriage between space and time so that physical events transpire in a spacetime continuum in which gravitational mass is embedded. Concentrations of mass curve the continuum such that gravitating bodies freely fall “downhill” toward one another, thus accounting for the spooky action-at-a-distance that was so distasteful to Einstein. Gravity and acceleration were assumed to be equivalent. Galaxies beyond our own had not yet been discovered in 1915 so Einstein introduced a cosmological constant to prevent the known universe from gravitational collapse on itself. Then in 1924 along came Edwin Hubble operating a large new telescope. He established many galaxies beyond our own with an apparent direct relationship between their distance from us and the shift in their light spectra toward the red end of the spectrum. This became interpreted as an expanding universe based on Einstein’s field equations. In 1931 Georges Lemaître, a catholic priest, proposed that the universe had begun as an infinitely small and infinitely dense primordial atom from which the whole fabric of space and time began. This was later developed by George Gamow. The whole universe burst into being from nothing, an origin that became dubbed the Big Bang. It was an expression first used by Sir Fred Hoyle, the inventor of astrophysics, who opposed the idea to the end of his life, proposing steady state alternatives. The discovery of a background radiation is taken by mainstream physicists as verification of the Big Bang Hypothesis. In fact no one really knows what the background radiation is and there remain major dissenters to the theory. There are obvious philosophical contradictions in the hypothesis that space and time can have a beginning in space and time. An international team of astronomers making deep field observations with Hubble Space Telescope found tentative evidence of three galaxies with redshifts [z] of around 10, indicating they existed just 500 million years after the Big Bang. 3,4 On 6 January 2010 Garth Illingworth, team leader at University of California, Santa Cruz commented: Closer looks at the farthest stars, as often as not, furnish data that do not neatly fit with the standard big bang theory. Therefore we think that cosmology still lacks the authority to place boundaries around the rest of science. That authority has been the basis for assuming that everything must "originate". We think it may be fruitful to question that assumption. Unfortunately Big Bang cosmology monopolizes funding. There is evidence that galaxies may be eternally regenerating their stellar populations. Some starburst galaxies have star formation rates as high as 1000 stars or more a year5 in a process that is periodic. There is also evidence of old heavy stars being recycled through black hole galactic centers with periodic emissions of hydrogen feedstock for new generations of stars.6 More properly focused research is needed. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 486 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) Max Planck & Quantum Mechanics Earlier in 1901, in trying to reconcile electromagnetic radiation from a perfectly emitting black body in thermal equilibrium Max Planck had to assume that the energy radiated was quantized to avoid ultraviolet energy increasing to infinity, which does not happen. Energy emits in integer multiples of a quantity he called the universal quantum of action. This necessity disturbed him greatly.7 Einstein built on his idea and proposed the quantization of all electromagnetic radiation, (not just from a black body), in 1905 to explain the photoelectric effect. This basic equation states that electromagnetic energy E is equivalent to Planck’s constant h times the light’s frequency f. (E=hf ) This is one of two primary equations of Quantum Mechanics. It disturbed Max Planck because space and time were believed to be continuous at the time. It was not recognized that light travels in discrete pulses because the whole physical universe is a discontinuous linear series of still space frames associated with each atom since all atoms are synchronously projected in a cosmic movie. Light is the only activity in each still frame. Since it derives from atomic processes light has a universal relationship to each atom consistent with E=mc2 as Einstein showed in Special Relativity while still not recognizing that the whole universe is discontinuous. Between each still atomic space frame is a timeless and boundless quantum energy equivalent such that successive space frames close ranks to provide the illusion of continuity. The Void All relative motion occurs in discrete quantum jumps between successive still frames through the agency of the boundless quantum energy equivalents collectively called the Void. Since the Void is timeless it spans and integrates history, the whole of space and time. Since the quantum energy equivalents of atoms are also boundless they collectively constitute the Void as a unified quantum energy field that is spatially indeterminate. It is sandwiched between successive synchronous projections of atoms that constitute still frames in which light is the only action. This boundless and timeless Void is thus orthogonal to the integrated fabric of space and time. Since it spans and integrates history it is associated with mind. Understanding that the Void formlessly mirrors the physical universe is basic to understanding Physics. It will be seen in what follows later that successive developments in biological evolution display a progressive knowledge of processes extended in space and time. This implicit knowledge embracing space and time through the agency of the Void becomes progressively delegated in the higher invertebrates with a developing nervous system that provides them with a species limited mental capacity to move purposefully through space and time. This capacity of a developing mind takes a leap forward with the quadruped vertebrates especially the higher vertebrates as the brain develops in three distinct stages. Just as the Void is subjective to the objective world so is the evolutionary development of mind. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 487 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) Louis de Broglie & Quantum Mechanics By the time Big Bang cosmology was making a debut quantum mechanics was underway following Louis de Broglie’s matter wave hypothesis based on Special Relativity and Planck’s Universal Quantum of Action. In his doctoral thesis in 1924 he provided the second primary equation of quantum mechanics by assuming that a massive particle such as an electron can also behave as a wave. The moving particle’s wavelength λ is equal to Planck’s constant h divided by its momentum p. (λ=h/p ).8 The wave nature of the electron explained the orbits of the Bohr Theory of the Atom9 since there had to be whole number of wavelengths around each orbit. But the wavelength corresponds to relative quantum jumps in position in successive space frames so there can be no such a thing as part of a jump and there is no actual movement through space and time. There is thus no energy radiated away by the electron through its quantum jumps in successive still frames around each orbit. There is no other explanation consistent with the evidence. With Heisenberg’s uncertainty principle based on discrete matrix algebra Quantum Mechanics became based on probability theory. Atomic particles in relative motion behaved as particles and waves at the same time in a presumed spacetime continuum. The more exact a particle’s position was known the less exact its momentum could be known and vice versa. The statistical methods of the Copenhagen Interpretation championed by Neils Bohr, Werner Heisenberg and Max Born became the favored interpretation despite Schrodinger’s efforts to preserve a conceptual model of the atom. But in a discontinuous universe it is obvious that exact position can only be known in one still frame. Exact momentum requires successive relative jumps in position through a succession of still space frames. So it is obvious that they cannot both be known exactly at the same time. It was obviously hard to conceive in those days that the whole universe is synchronously appearing and disappearing with and before our eyes. The discontinuous quantum phenomena could not denied and the continuum of General Relativity was firmly established and yet the two are not mutually compatible. No one thought that space and time themselves are quantized. The Betrayal of Truth Einstein refused to believe that God plays dice with the universe and other important physicists were unhappy also, including Planck, de Broglie, Schrodinger and Bohm. This led to a split between the experimental practice of physics and its theoretical interpretation. Multiple interpretations have been advanced for the same experimental results, including Consistent Histories, Many Worlds, Stochastic Evolution, Decoherent Histories, the Bohm-de Broglie Interpretation and many others. This dichotomous split between experiment and interpretation means that empirical science has no direct relationship to truth. The language of science relates only to how it has come to be used. It need not relate directly to reality. Nevertheless the statistical Copenhagen Interpretation remains the default interpretation of physics. Random order fits nicely with Big Bang Cosmology and Darwinian evolution. Science ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 488 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) seeks a universal framework of understanding that is self-consistent. Even though a Grand Unified Theory remains elusive, mainstream Science wants to write a new Bible that must be accepted by all people for all time. Our intuitive right brain seeks an eternal or timeless framework of understanding that is a boundless and all-embracing Unity. This is a requirement of mind associated with the Void. There must be some transcending basis to the nature of Universal Truth that does not change from one person or culture to another, or from one historical period to another, or from one galaxy to another. The universe must be One with one basis of Universal Truth, otherwise truth cannot be verified in phenomenal experience. Given the various conflicting opinions of Quantum Mechanics one can sympathize with the direct no nonsense view of the Pirahã tribal people. Einstein sensed something of this direct confirmation of truth in phenomenal experience in his Autobiographical Notes, written at age 6710. “I see on the one hand the totality of senseexperiences, and, on the other, the totality of the concepts and propositions which are laid down in books. The relations between concepts and propositions among themselves and each other are of a logical nature, and the business of logical thinking is strictly limited to the achievement of the connection between concepts and propositions among each other according to firmly laid down rules, which are the concern of logic. The concepts and propositions get “meaning,” viz., “content,” only through their connection with sense-experiences. The connection of the latter with the former is purely intuitive, not itself of a logical nature. The degree of certainty with which this relation, viz., intuitive connection, can be undertaken, and nothing else, differentiates empty fantasy from scientific ‘truth.’” Presently we shall see that this is more than just one man’s opinion. Human civilization has become inextricably dependent on science so this places us in a peculiar situation. Many lay people as well as many scientists find efforts to close the book on the evolutionary process disquieting. Yet we need an integrating framework to make coherent sense of experience and science and the global cultural meltdown is seriously eroding traditional value systems. A common basis to human values is essential to our mutual coexistence on a finite planet with limited space and resources. Major adjustments are needed but where are we to find guidance that universally applies? Science is amoral. It gives us technology to cope with physical reality but it does not advise us how to use it wisely. Something very fundamental is missing. Are there moral issues implicit in the natural order of things or are they just arbitrary aberrations of the human mind? Is there some basis of right and wrong associated with Universal Truth implicit in the cosmic order? The Origin of Biological Life When we look at the evolutionary evidence in the natural and fossil record we do not know how the first living cell came into being or even if there was a first living cell. A single living cell is an immense interdependent complexity that is an all or none phenomenon, like pregnancy. It is dependent upon a host of protein enzymes to catalyze its essential chemistry including the chemical synthesis of the enzymes themselves. The protein enzymes fold in intricate patterns that ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 489 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) fit the chemical reactants bringing them together at active sites for their chemical combination while the enzymes themselves remain chemically unchanged. Living cells whether bacterial prokaryotes or eukaryotes as in plants, animals and humans are recursively closed. They employ the exchange of phosphate ions for needed energy, a process employing more protein enzymes. Molecular biology has made great strides in establishing this. Cells thus have an extremely complex recursively closed archetypal energy pattern that is not itself a physical “thing” and that subjectively orchestrates their objective biochemical molecular processes. There is no credible series of chemical accidents that can account for the gradual appearance of living cells over a long span of time. Indeed the recursively closed energy patterns are not consistent with random order. It would require a huge and highly complex host of concerted events to happen simultaneously in a hierarchically nested interdependent manner. That simply does not happen randomly in nature. Living cells do not spontaneously appear. Moreover the oldest meteorite fragments together with the dating of ancient lead deposits indicate that the planet accreted about 4.5 billion years ago. The fossil evidence suggests the presence of prokaryotes as early as 3.8 to 4.0 billion years ago just as the planet cooled to the point where it could support life and the first eukaryotes may have occurred about the same time according to some investigators. No sooner had the planet formed than it was pregnant. How did these cells originate? A probable answer is provided in the Panspermia Theory suggested by several early investigators, that life is seeded from interstellar space by several possible mechanisms including inside asteroids, meteor showers, and solar radiation pressure from the tail of comets near the sun. It was taken up by the late Fred Hoyle and his colleague Chandra Wickramasinghe who continued to be active at the forefront of related research. In 2001 he reported the presence of clumps of cells in air samples captured by balloon instruments at altitudes of 41 kilometers, too high for them to have been transported from below.11 A couple weeks later the Italian molecular biologist Giuseppe Geraci announced the finding of extraterrestrial bacteria inside a meteorite estimated to be over 4.5 billion years old that was cultured and found to have DNA unlike any found on Earth.12 In 2013 Milton Wainwright, of the University of Sheffield in the UK captured collections of cells in balloon instruments at 27 kilometer altitude including a diatom shell (algae) that must have come from space.13 For many years Fred Hoyle and various colleagues championed a steady state universe and together with the seeding of planets from an interstellar gene pool it is not necessary to explain an origin for biological life anywhere in the universe. Small eukaryotic cells such as yeast and algae can be seeded by similar mechanisms. There is evidence of diseases from space. Virus genomes inserted into the human genome indicate a degree of direct cosmic regulation in the evolutionary process. Organic life is clearly not an emergent property of physics on the planet. Biological life is nested within the physical universe. Star formation rates in many starburst galaxies are sufficient to replenish their stellar populations in a billion years, or less in some if sustained. Although the process is not well understood it is periodic. There is solid evidence that galaxies are cells recycling their stellar populations. In this scenario organic life seeded from space embraces the whole of space and time. It is an eternally regenerating process. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 490 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) Evolution from Single Cells While panspermia is a credible origin for single cells, it does not explain how multi-cellular plants and animals came on the scene. They did not rain from space. Single cells once seeded might evolve and adapt and form collective communities. For example microbial mats consist of colonies of various bacteria, the top layer often being cyanobacteria that generated the early oxygen in the atmosphere that paved the way for the evolution of eukaryotic cells that employ oxygen. There is a theory that green plants originated about 1.6 billion years ago when a tiny algae swallowed a cyanobacteria and integrated it into its genetic makeup, a process that would have also required a genetic contribution from a parasitic bacteria, a cooperative event so improbable that it only happened once, making the theory improbable. There is also evidence that fungi played a crucial role in the early evolution of the biosphere. Although their soft tissue is not well preserved in the fossil record there is evidence of yeast cells from space. Mechanisms that demonstrate how complex multi-celled creatures have emerged on the scene remain elusive. Despite the fossil evidence of a seemingly natural evolutionary progression up a ladder of sentient awareness from plants and fungi to invertebrates to vertebrates to human beings with language and creative abilities, the mechanisms that explain the jumps from single cells to complex plants and animals remain absent. They are absent from the fossil record despite the best efforts at speculative conjecture. For example whole new body plans suddenly appear as if by magic as the evolutionary process settles into a steady mode of exploring variations on a common theme then another sudden advance is apparent, and so on. Stephen Jay Gould called it punctuated equilibrium.14 Nor is there convincing evidence of divergence from a common ancestral single cell. A variety of single protozoa cells exhibit no common traits that would be expected to lead to plants or animals or fungi while some could fall into more than one classification. For example a single celled species called the Euglenida photosynthesize energy from the sun, just as plants do, but they also swim with a tiny tail and have a mouth and gullet to ingest food. These tiny one-celled creatures cannot survive by photosynthesis alone like plants. They also eat like animals. Some ciliates are amazingly complex for single cells. One called “Diplodinium dentatum” has complex mouth parts leading to a gut, with a contractile esophagus and anus. It also has a skeleton, like a tiny backbone within the cell. They live in the digestive tracts of cows and other hoofed mammals, and may be examples of resonant developments between lower and higher levels in the evolutionary hierarchy, as the mammals evolved. In general the natural and fossil record indicates that evolution appears to explore a variety of options before setting off in one direction or another. There is clear evidence throughout the historical record that successive stages draw on the experience of prior stages across the apparent diverging limbs of the evolutionary tree, without linear causal connections. Moreover divergence begins early in the evolutionary history of the predecessor. Resonant influences are also apparent from higher levels on lower levels as in the case of complex ciliates above. We know from human experience that this is essential to the learning process and to meaningful selection from several possible alternatives. This indicates an agent at work that spans and integrates separate linear chains of events in space and time thus implicating the timeless Void. This is more than a random linear process of survival by “natural selection”. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 491 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) Some species of amoeba that proliferate by cell division attained a kind of eternal life without benefit of either ancestors or offspring. Essentially they divide and spread as a single multifaceted creature across many environments. So the quest for survival was resolved before complex life got underway. Perversely as more advanced higher mammals and we humans evolved we became aware of our own inescapable mortal condition. What possible selection pressure can the knowledge of certain death bestow? If it is all a random process what is the survival advantage of marching mindlessly down a one way corridor to our doom? The slime mold Physarum polycephalum, can solve mazes, mimic the layout of man-made transportation networks and choose the healthiest food from a diverse menu—and all this without a brain or nervous system. It spreads as a large mass consuming decaying material and it knows where it has been. 15 This is obviously not random. The Dictyosteliida, cellular slime molds, have a very different lifestyle. Although their amoebae remain individual, they live in similar habitats feeding on microorganisms. When food runs out they communicate by signal molecules to find each other and create swarms. These amoeba then self-assemble into a tiny multicellular slug-like coordinated creature, which crawls to an open lit place and grows into a fruiting body with a trunk and top. Some of the amoebae become spores to begin the next generation. Some sacrifice themselves to become a dead stalk, lifting the spores into the air for wider dispersal. There is an archetypal pattern that embraces the collective behavior of individual cells that integrates them into a single creature with specialized parts for the purpose of spore dispersal. This clearly involves knowledge extended in space and time beyond the survival needs of individual cells. The Plants The plants, especially higher plants, likewise exhibit a knowledge extended in space and time beyond their immediate location. Early small land plants developed vessels to transport water from the soil to above ground structures where photosynthesis occurs. This allowed plants up to a couple centimeters high until the vascular plants, horse tails and club moss reached for the sky in wetland forests during the Carboniferous Period that began about 354 million years ago and that left us with extensive coal beds. By this time plants had developed separate sporophyte and gametophyte generations. The sexual gametophyte generation of early plants requires a sperm to swim to an egg, so they need moist habitats to produce the sporophyte generation that has a diploid (double) set of chromosomes. Haploid spores are then released from elevated stalks to promote dispersal in the wind. This requires knowledge by a transcending agency of processes extended in space and time that is implicitly directing major structural features of evolution. This alternation of two generations is a common feature of all terrestrial plants. During the mid to late Carboniferous Period as the supercontinent Pangea began to form there was an uplifting of the land and some mountain building that left areas of desert devoid of vegetation in various places together with areas of alluvial deposits left by erosion. This was aggravated by ice ages in the southern hemisphere that lowered sea levels, anticipating a need and a place for seed bearing plants that could thrive in dry terrain. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 492 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) Primitive seed ferns from early in the Carboniferous Period diversified and spread to liberate plants from a wetland environment late in the period. It was a task extended by the gymnosperms such as the conifers of today that began at the end of the Period about 300 million years ago and diversified during the Permian period. First came the production of separate male and female spores, as in the club moss Selaginella. However the separate male and female gametophytes had to be protected from drying up to survive in drier terrain. While the conifers have male and female gametophyte cones on the same sporophyte tree, the female gametophyte is securely wrapped in tissue, which the male gamete has to penetrate to fertilize the female egg cells after it reaches them. The male pollen grain thus has to be small enough to be carried on the wind, and likewise encased in a waterproof covering. These modifications required knowledge of weather processes and how to exploit them by methods extended in space and time beyond the plant and its current environment. It cannot be explained by random mutations since parallel mutations acting in concert are needed to meet many parallel needs. No process of selection pressure to promote gradual rare random changes can be demonstrated to work in parallel lock-step. At the end of the Permian period 252 million years ago there was extensive loss of woodland forest species during the great Permian extinction. It took the conifers several million years to recover. In in the angiosperms or flowering plants the gametophyte generation completes its short life within the floral tissues of the sporophyte generation which constitutes the main plant. The male parts of the flower that produce pollen are called stamens. The female parts of a flower are called carpels that are often fused into a pistil with the ovary at its base where the ovules or female eggs are produced. The process of fertilization is quite complex. Plants may be male, female, bisexual, self-pollinating, have male and female flowers on the same tree or plant, or even change sexes with successive generations, all of which are processes with implications extended in space and time. All future variation in the reproductive routines of terrestrial plants became confined within these general constraints, allowing also for vegetative reproduction from new shoots in many cases. With the appearance of the flowering plants, came an implicit knowledge of more complex events extended in space and time. Most require an insect pollinating vector, often a specific insect so that they must evolve in concert. Many flowers have developed fused floral parts, for instance tubular sheaths around nectar bearing organs that target only certain pollinators, such as humming birds with long curved beaks, and exclude others. Honeysuckle and sweet tobacco flowers are adapted to the long proboscis of a pollinating moth, but excludes bees and flies. This is vital to the moth but it is hard to see any advantage to the plant. The fig is completely dependent on a certain wasp for pollination, and in winter produces sterile fruit solely to ensure the survival of its wasp pollen vector. Coryanthes orchids16 have a reservoir of fluid in the bottom of a deep chamber in the bloom that drugs bees, making them groggy and fall in. There is only one exit from the chamber at the fluid level, directly beneath the stigma and stamens. On its first encounter two pollen sacs are glued to the bee’s back as it crawls out through this single long passageway to a higher exit, giving it time to regain its senses. On the next encounter another orchid’s stigma picks up the pollen from the bee. This is an extraordinary idea that could hardly have evolved by chance. Of the millions of organic compounds possible, the flower must hit on a drug that is strong enough but not too ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 493 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) strong, and yet not discourage the bee from trying again. Its fluid consistency must allow the bee to swim for the exit, the dimensions of which must be precisely positioned with respect to stamens and stigma. Many factors involving complex events in space and time must be just right and evolve in concert to produce an anticipated result. This is compelling evidence of a transcending agent at work integrating diverse events in space and time. There was obvious mutual dependence between insect diversification and the diversification of the flowering plants. This required coherent parallel mutations in lock step between plant and animal species if selection pressure is to be demonstrated, a process that is not random. Nevertheless this freed flowering plants from uncertainties of the wind and ensured fertilization over a broader range. As plants evolved at this level they also provided nutrients for animals higher up the ladder of sentience which allowed them to evolve in tandem. In the junipers, the cone scales swell into an edible covering attractive to animals and birds which transport the seeds. The higher sentient levels, especially the higher mammals and birds, needed more concentrated food provided by flowering plants in the leaves, flowers, fruit, stems and roots. Many plants produce large fruits as plentiful food supply for birds and animals unrelated to their own propagation needs. The fruit rarely falls far from the plant or tree so that the plant is largely dependent on animal dispersal. Dry fruits such as the dandelion and thistle have a parachute to carry them on the wind. The sycamore and maple have wings attached. Burrs hitch a ride on animals. These are inventions displaying a knowledge of events extended in space and time. Although a few flowering plants such as magnolias appeared about 140 million years ago, it is significant that the flowering plants began to diversify in concert with the insects coincident with the extinction of the dinosaurs 66 million years ago. The Indian subcontinent was plowing into Asia at a few inches a year pushing up the Tibetan Plateau. The Earth’s crust was under compression with extensive mountain building in Europe and the Americas. Broad savannas appeared as the wetland habitat of dinosaurs rose and dried out, making way for the extensive diversification of mammals and birds that need an enriched food supply. The convergence of these diverse factors is further evidence of comprehensive knowledge of processes extended in space and time across species, genera, families and kingdoms, as well as embracing tectonic events in the bowels of the planet. The Invertebrates While a few plants such as the Venus Fly Trap and Mimosa Pudica can move quickly in response to touch, they were not ancestral to the invertebrate animals that explored an immense variety of sensory motor systems of movement. Fossil evidence of the earliest invertebrate sponges dates back at least 665 million years with indications of worm-like creatures dating back perhaps a billion years. About 450 million years ago they began to diversify in a bewildering host of body forms, from sessile sponges to jellyfish, flatworms, roundworms, starfish, urchins, centipedes, beetles, spiders, flying insects, crustaceans, molluscs, and so on from microscopic bugs to colossal squid. The invertebrates represented a complete departure from plants which synthesize the food from the energy of the sun that all higher life forms need. They began to diverge from protist or protozoa unicellular origins early in the unicellular history of plants so ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 494 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) there is no random linear explanation for why they should have evolved at all, much less into such a diverse and elaborate array. It is noteworthy that the early transformation of the atmosphere was assisted by single-celled marine creatures, called foraminiferans, that make shells of calcium carbonate that are discarded when they divide. These discarded shells accumulated to make up extensive limestone deposits thousands of feet thick covering millions of square miles in various parts of the world. The process began about 200 million years ago when the supercontinent Pangea was breaking up. While processes such as these were reducing carbon dioxide levels in the atmosphere by building the continental shelves, plants were elevating oxygen levels and preparing the atmosphere in apparent anticipation of a distant future fit for more sophisticated creatures to come. Independent movement of complex invertebrates offered no survival advantage or selection pressure over plants. They have to forage for food and for the most part they are comparatively short lived, especially the many millions of species of insects. The chiton group of mollusks are especially curious, since their shells are divided into eight articulated segments which allow them to curl up in a ball for protection, unlike other mollusks. This is evidence that the segmented experience of the annelid worms is available to adaptation by the non-segmented mollusks, even though they do not share the same lineage. The same is true of inhalent and exhalent siphons common to both mollusks and sea squirts even though they are of separate lineage. In fact the whole arthropod group is considered by some to have evolved independently in three separate lineages that for some unexplained reason share many features in common.17 These instances argue compellingly in favor of cross-lineage communication at work in the evolutionary process. Experience gained in one lineage may be intelligently integrated into another in a self-similar way. There is an overriding balance or resonance at work between diverging evolutionary branches in the biosphere that transcends linear events in space and time. The early cephalopods appeared about five hundred million years ago, the nautilus being the only surviving genus. In this remarkable creature the foot has moved forward to surround the mouth with thirty-eight prehensile tentacles. The digestive tract is U-shaped so the viscera form a hump in a fleshy mantle with gills, all fitted into a many-chambered shell that is used to adjust buoyancy so they can float at any depth at will. Some long extinct nautilus species reached lengths of four meters and were the first large animals. This remarkable design required a knowledge of how to exploit buoyancy on a large scale in a protective shell while forcibly ejecting water to move and capture prey. This requires an explicit knowledge of complex events extended in space and time, another example of a transcending agency involved. Flight is a remarkable achievement that takes more than the development of wings and the muscles to move them correctly. It requires the rapid integration and processing of much improved sensory input, especially vision, and equally rapid and appropriate patterns of motor responses. Flight requires focus on direction and an ability to steer. The proper size shape and movement of the wings is essential for directed flight through space and time. This also requires the simultaneous nervous integration of discrete visual images. Remote sensing in space and time must be interpreted accurately and fast. Complex parallel mutations had to simultaneously converge on directed flight to exhibit selection pressure, contrary to the thesis of rare random mutations. It had to be directed toward this specific result and not move off in other infinitely ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 495 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) more probable random directions. Moreover the flowers simultaneously exhibited a knowledge of complex events far extended in space and time in order to use flying insects as a pollinating vector in precise ways. They produced attractive blossoms and nectar unrelated to their needs apart from attracting insects or humming birds to spread their pollen to other distant flowers. Examples of invertebrate knowledge of events extended in space and time are legion. Monarch butterflies come out of hibernation in February or March to find a mate in Mexico or California. They then migrate north and east some three thousand miles or so to lay their eggs on milkweed plants about April to start a new generation. The eggs hatch in four days into caterpillars. After growing for a couple of weeks the caterpillar attaches itself to the plant and spins a silken chrysalis wherein it undergoes metamorphosis and emerges as a new butterfly that lays eggs and lives for a few short weeks. The second generation of monarch butterflies is born in May or June, and then the third generation is born in July or August. They go through exactly the same four stage life cycle as the first generation did, dying after two to six weeks as a butterfly. The fourth generation is born in September or October. It goes through exactly the same process as the first, second and third generations except it does not die after two to six weeks. Instead it migrates back to warmer climates in Mexico and California and lives for six to eight months until it is time to mate, fly back north, and start the process over again.18 This whole process exhibits an extraordinary knowledge of complex processes extended in space and time. There are many curious variants among the invertebrates. For example the diving bell spider creates a silk aqualung that allows both sexes to live, mate and raise young underwater.19 Why would a spider begin to consider such a risky adventure? Another spider that lives underwater makes a snorkel tube to breathe. The freshwater lampsilis clam modifies its mantle to mimic a swimming minnow complete with an eye spot. When a bass attacks the minnow the clam automatically ejects a host of clam larvae into the mouth of the fish. They are tiny clams that clamp onto the gills of the fish where they feed on blood from the gills until mature enough to drop to the lake bottom.20 How did a blind sedentary clam work this magic by accident? How did it know there was a fish with gills? Why would it begin to extend and modify its mantle at all, much less the shape of a swimming minnow? There was no gradual selection pressure to make it converge on a minnow with an eye, fins and swimming movements that would make a bass strike until the process was nearly complete. Bass will not strike if the fake minnow is not accurate. A separate set of mutations is essential to eject larvae when triggered to clamp onto the gills of a bass to feed and then release at the right time in their development. These events require parallel mutations in concert that indicate a knowledge of complex events extended in space and time. The Vertebrates One thing is certain. The knowledge of how to relate to events extended in space and time is essential to the evolution of the vertebrate animals that swim, walk and fly. This knowledge did not come easily. It began with the fungi and plants and was further explored in more refined detail by the higher plants and then at an increasingly complex and accelerated pace with the invertebrate animals. As the invertebrates evolved in parallel with the plants there were obvious mutually interdependent developments. Together they explored space and time in every corner of ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 496 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) the biosphere as it hummed with life resonating ever faster around the girth of the planet. This learning process, although modest at first, gained enormously in complexity and extent, building on previous gains with influence also from some higher vertebrate developments as in the lampsilis clam. It was not a linear random process governed solely by natural selection. Selection is a factor in adaptation but not in unique species origination. Learning was happening on many levels at once, with communication between parallel evolving streams. Divergence between fungi, plants and animals was apparent in the initial appearance of unicellular protozoan cells, so that all complex multicellular creatures must have mutually benefitted across diverging lines through an unidentified process or agency that facilitates communication and balance in the evolution of the biosphere as a living resonant whole. Otherwise the diverging evolutionary streams would be drying up in a multiplicity of dead ends. The branches of the evolutionary tree are also roots that supply a common evolving trunk that embraces the biosphere. This becomes more pronounced in the evolution of the vertebrates. It began with fish that move freely in three dimensions through space and time to actively pursue their needs, drives and private exploratory interests in their extensive environment. The vertebrate animals are another radical departure from the immense variety of invertebrate body plans. They came on the scene in much less variety leaving a major gap in the record. Studies indicate that the vertebrates emerged from the phylum chordata early in the invertebrate lineage possibly from the lancelets which resemble a minnow although they lack a back bone, fins, and other features, or perhaps from the sessile tunicates which have a swimming larva stage. Although there are some similarities to the primitive hagfish and lampreys they is no agreement on a common vertebrate ancestor. As lobe finned fish made the transition to land, the amphibians morphed into successive episodes of reptiles, then mammals and birds that culminated in a single human species. The vertebrate body plan converged on a common quadruped skeletal format. There was no re-exploration of multiple legs or compound eyes, no six legged lizards or four winged birds, no eight legged eight eyed spider men. And yet all that learning of the plants and invertebrates was somehow available to vertebrate evolution. It was essential to intelligent vertebrate movement through space and time that began with fish exploring movement in three dimensions. The extinct Labyrinthodontia amphibians evolved from the lobe finned fish about 390 million years ago and are believed to be ancestral to all vertebrate animals. 21 They were moderately large, some species being up to four meters in length. The largest amphibian of all time was the 30 foot long temnospondyli Prionosuchus which appeared about 270 million years ago resembling a crocodile with a long snout. Over time, amphibians shrank in size and decreased in diversity. The number of known living amphibian species today is approximately 7,000, of which nearly 90% are frogs. The smallest amphibian (and vertebrate) in the world is a New Guinea frog with a length of just 7.7 mm (0.30 in). The largest living amphibian is the 1.8 m long Chinese giant salamander. Later we shall see that all species explored the limits to size and related mobility through space and time in diverse environments. A common feature of vertebrates is cerebral hemispheres that reflect emotional patterns drawn from memory in conscious awareness, beginning modestly in fish. Fish can remember the best ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 497 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) location to feed, or where to spawn. In the extraordinary case of salmon they return from several years at sea to return as far as a thousand miles up rivers while climbing several thousand feet to spawn at their original spawning location. This represents an extraordinary knowledge of processes extended a couple thousand miles from extensive sea travel to spawning grounds over periods of up to seven or eight years.22 This is associated with implicitly programmed emotional patterns of the parasympathetic nervous system concerned with the long term interests of the salmon species. For example the transient cardiac arrest that occurs in chum salmon when spawning has been attributed to the parasympathetic system.23 Salmon also go through major physiological changes for their return journey upstream. In the Pacific Northwest and Alaska, salmon death after the spawn supports wildlife from birds to bears and otters. The bodies of salmon represent a spatial transfer of nutrients from the ocean, rich in nitrogen, sulfur, carbon and phosphorus, to the forest ecosystem. Bears carry salmon into wooded areas where they leave nutrient-rich excrement and partially eaten carcasses. They leave up to half the salmon they harvest on the forest floor in densities that can reach 4,000 kilograms per hectare, providing as much as 24% of the total nitrogen available to the woodlands.24 With the amphibian vertebrates the cerebral hemispheres of their brain exhibit three undeveloped bulges that later blossomed sequentially in three distinct historical stages, namely during the age of the reptiles, the age of the lower mammals, and the later development of the higher mammals, especially humans. This cerebral development was accompanied by resonant developments of the autonomic nervous system that reflects historically conditioned emotional patterns in conscious cerebral awareness.25 This sequential development of the cerebral and autonomic nervous systems was implicitly prescribed by the three brain bulges of the amphibians. It was harnessed to a fixed quadruped limb structure, with a similar skeletal arrangement and visceral organs, spanning global changes in space and time over a period of approximately 390 million years from the appearance of the first amphibians to humans. This patterned development of all vertebrates was evident in the nervous system organization of the ancestral amphibians from the beginning. This represents an overriding plan spanning space and time on a colossal scale. The Reptiles The first reptiles were small creatures that emerged from the amphibians. The casineria was a small animal about six inches long with both amphibian and reptile features that lived about 340 million years ago during the carboniferous period.26 It lived and reproduced on land and was probably one of the first animals to lay hard shelled eggs with an amniotic membrane that allows living in dry environments, a feature that displays knowledge of processes extended in space and time. Two distinct lineages of amniotes, the synapsids and sauropsids, emerged in the late Carboniferous Period. The first undisputed reptile was the small lizard-like sauropod named Hylonomous lyelli which lived about 315 million years ago from which the lizards, snakes, crocodilians, dinosaurs, and birds descended. About the same time the first lizard-like synapsid ancestors of the mammals appeared during the late Carboniferous period when an uplifting of dry land occurred. The supercontinent Pangea was forming which allowed the diversification of the reptiles to colonize ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 498 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) the entire common land mass of the planet together with the diversification of the gymnosperm plants, especially the conifers. A common land mass was essential to the common evolution of the vertebrate quadruped format that followed with the mammals and birds and that was foretold in the three brain bulges of the amphibians. It is another compelling example of a transcending agency at work with extensive knowledge of processes extended in space and time linking plate tectonics essential to vertebrate evolution far into the future. The emerging supercontinent of Pangaea presented severe extremes of climate and environment due to its vast size. The south was cold and arid, with much of the region frozen under ice caps. Northern areas suffered increasingly from intense heat and great seasonal fluctuations between wet and dry conditions. The lush swamp forests of the Carboniferous were gradually replaced by conifers, seed ferns, and other drought-resistant plants. Shielded by their thicker, moisture-retaining skins, reptiles moved in where amphibians had previously held sway and became well suited to the desert-type habitats in which they thrive today. Being cold-blooded, they had to find ways to deal with big daily variations in temperature, from below freezing at night to over 100 degrees Fahrenheit (38 degrees Celsius) during the day. Some primitive pelycosaurs were up to ten feet long and had sail-like structures on their backs that are thought to have acted as heat exchangers, catching the sun in the morning to help warm the sluggish creatures, features involving knowledge of processes extended in space and time. Later mammal-like reptiles known as therapsids conserved heat generated through the breakdown of food. These more metabolically active reptiles could survive the harsh interior regions of Pangaea and became the dominant land animals of the late Permian. They rapidly evolved many different forms, ranging from fanged flesh-eaters to herbivores. Some species became large at over a ton. In the latter part of the Permian, smaller probably warm blooded varieties emerged that looked like mammals, some covered in insulating hair. The cynodonts of the late Permian include the ancestors of all mammals.27 They had mammal-like features, larger brains, and some were capable of complex social behaviors. The catastrophic Permian-Triassic extinction 252 million years ago killed off 70 percent of terrestrial vertebrate species, the majority of land plants, 95% of marine species and it was the only known mass extinction of the insects, that then consisted mostly of cockroaches, beetles, bugs and dragonflies. Some of the latter had wing spans of thirty inches and were capable of feeding on small invertebrates. Ecosystems and food chains collapsed. New ones took 30 million years to evolve. The Permian extinction may be attributed to huge volcanic activity that produced the Siberian traps28 covering an area larger than Western Europe. A pig-sized herbivorous therapsid constituted as much as 90% of earliest Triassic land vertebrates. Smaller carnivorous therapsids also survived, including the ancestors of mammals. Adelobasileus cromptoni was a very small shrew-like species from the late Triassic about 225 million years ago traditionally considered a mammal and a common ancestor of all mammals, although a clear division of the first mammals is difficult. Typically the mammals diverged early in the reptilian period long before the dinosaurs became prevalent. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 499 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) A previously obscure sauropsid group, the archosaurs, which includes the ancestors of crocodilians and dinosaurs, became the dominant carnivores during the Triassic Period. There was a major rearrangement of ecological balances and resonances that anticipated essential events far in the future. Just before Pangea began to break up, about two hundred million years ago, toward the end of the Triassic Period, there was a mass extinction which included most reptiles that had evolved a variety of mammalian features. The first mammals that had appeared during the late Triassic survived the Triassic extinction as tiny shrew-like creatures a couple inches long. The crocodiles and dinosaurs, later emerged as dominant. The dinosaurs began as small and medium sized creatures, however their legs moved underneath the body allowing them to later support enormous weights as they explored the upper limits to size. The 130ft-long Argentinosaurus was 65ft tall and weighed about 77 tons. One flying pterosaur reached a wing spread of forty-nine feet, exploring the behavioral limits of space and time. They all became extinct at the end of the Cretaceous, about sixty-six million years ago. By then the flowers had begun to arrive in abundance as if for the funeral, along with a confluence of related events mentioned above. The only reptiles to survive were crocodiles, turtles, lizards and snakes. This was another reordering event with far reaching implications indicating a knowledge of processes extended in space and time. The reptiles never regained their dominance. It was time for a refinement of higher species to take the stage. Throughout the reptilian epoch spanning approximately 250 million years, the first bulge in the amphibian brain bloomed as the reptiles diversified and explored a huge variety of behaviors in changing environments as Pangaea consolidated then broke up. The second bulge associated with the lower mammals also bloomed to a lesser extent as reptiles with mammalian features appeared in the late Permian and diversified later in the Triassic along with the appearance of the first small rodent-like mammals from therapsid ancestry. Although this brain development allowed for little diversity in the behavior of individual reptiles such as a crocodile or a turtle the range of behaviors over a huge range of species with mammalian features over a long period of time in spatially evolving habitats, as Pangaea formed and later fractured, made for a wealth of experience that could be exploited by the later diversification of mammals. There was now explicit knowledge in evolutionary history that covered a global expanse of space and time. The Lower Mammals It is apparent that the first mammals diverged in the late Triassic Period early in the evolutionary development of the reptiles. They survived the late Triassic extinction as tiny shrew-like creatures only a couple inches long. Being closely related to primates they are included in the primate lineage. They were carnivorous and active with a very large brain to body size ratio, modern tree shrews having the highest ratio of any mammal including humans. The pen-tailed tree shrew in Malaysia consumes large amounts of naturally fermented nectar up to 3.8% alcohol content the entire year without having any effects on behavior.29 The Etruscan shrew has a very fast heartbeat, up to 1511 beats/min (25 beats/s) and a relatively large heart muscle mass, 1.2% of body weight. It is about 3.5 cm long and 2 grams, the smallest living terrestrial mammal. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 500 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) Eurasian shrews need to consume two or three times their body weight each day to survive and will attack creatures larger that itself. A shrew may starve if it finds no food for as little as 5 hours. Life expectancy is about 15 months. Some species in SE Asia are larger up to 8” or more. The shrew-like mammals diversified but remained small and largely nocturnal throughout the Jurassic and Cretaceous Periods, from 200 million to 66 million years ago. Agilodocodon scansorius, an omnivore that lived roughly 165 million years ago, possessed paws with curved claws for climbing and spade-like teeth for eating tree sap and bark. It also had limb proportions characteristic of tree-dwelling mammals and flexible elbow, wrist and ankle joints that made them expert climbers. Docofossor brachydactylus, is the earliest-known subterranean mammal, living around 160 million years ago. It had a skeletal structure similar to the modern day African golden mole, as well as shovel-like fingers good for digging. Agilodocodon was discovered in 2011 in lake bed deposits in Inner Mongolia. A year later, the fossil of Docofossor was unearthed in lake deposits of the Ganggou Fossil Site in China's Hebei province. Both were shrew size belonging to the long-extinct mammalian order called Docodonta. Agilodocodon weighed about 40 grams. Docofossor was smaller. It stood 3.5 inches tall and weighed up to 17 grams. Despite their small size, these shrew-like creatures survived during the dinosaur period developing striking mammalian diversity while swarming over the planet. The first mammals were probably ancestors of egg laying monotremes. Marsupials emerged before the placental mammals about 160 million years ago just as Pangea was breaking up into the Southern and Northern hemispheres of Gondwanaland and Laurasia with the continents later moving into their current positions. The small mammals experienced relatively rapid evolution during the mid-Jurassic when dinosaurs were maturing. Some gliding mammals appeared later in the Cretaceous when dinosaurs were reaching their maximum size. The diverse activities of these small creatures exploited a large brain relative to their body size. This implicated considerable variation in the autonomic emotional apparatus compared to their larger reptilian counterparts. This allowed then to be much more emotively animated requiring a significant blossoming of the second brain bulge with some small expansion of the third brain bulge. Individuals could exhibit much more flexibility of movement and agility through space and time in small body formats prior to the demise of the dinosaurs. The Cretaceous extinction completely wiped out the dinosaurs, many plants and some mammals. The reptiles did not recover while the mammals, flowering plants and insects began to diversify to fill the vacancy. Plate tectonics continued to reshape the continents with the rising of land masses and mountain building. Ten million years after the death of the dinosaurs, the world was filled with rodent-like mammals, some medium-sized scavenging in forests, and larger herbivorous and carnivorous mammals hunting other mammals, birds, and reptiles. For example Titanoides lived 60 million years ago in the Americas. It was bear-like and up to two meters long with claws. It weighed up to 200 kilograms. These larger mammals had a low brain to body size ratio. The lower mammals had to consolidate development of the second brain bulge with enormous increases in body size and behavior in space and time. Later the early dog-sized rhinoceros of the Eocene period, 56 to 34 million years ago, grew into a twenty ton Indricotherium or “giraffe-rhinoceros” that was 18 feet tall at the shoulder with a long neck allowing it to graze from thirty foot trees. They lived during the following Oligocene epoch ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 501 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) among lesser giants, about thirty million years ago. In those early days there were some fearsome carnivores, such as the one ton wolf-like Andrewsarchus that was sixteen feet long with a head three feet long. About 20 to 30 million years ago during the Miocene Daeodon shoshonensis was a “hell-pig” six feet tall at the shoulder with a head 3 feet long. Moropus related to the horse was 8 feet tall at the shoulder with claws. There were successive waves of large mammals such as the one ton rat Josephoartigasia that lived about 2 million years ago. Giant building continued in successive waves into the Pleistocene epoch of the ice ages, with Daedicurus, an armadillo over ten feet long, and the six meter tall Giant Ground Sloth. The marsupials also produced giants during this time, including the Diprotodon, a wombat as big as a grizzly. It is clear that the evolutionary process has been required to explore limits to size from small to large throughout the history of the biosphere in every lineage. Microscopic single cells reached a maximum size of up to 12 inches, although nerve cell axons of giant squid can reach 39 feet. Giant dragonflies had a wingspan of 30 inches. A sea scorpion 8 feet long perished in the Permian extinction. A land scorpion over 2 feet long lived 400 million years ago. Cameroceras, an ancient relative of the Nautilus, could reach 30 feet. Arthropleura was an ancestor to centipedes and millipedes that could reach more than eight feet (2.4 m) in length. Platyceramus was an ancient bivalve clam 3 meters in diameter. It has been a recurring pattern in the evolutionary process essential to the exploration of processes extended in space and time. This knowledge is essential to the evolutionary climb up the ladder of sentient awareness with intelligent responsiveness, from plants to invertebrates to vertebrates to lower mammals and finally to higher mammals and humans. 1 Everett, Daniel (2005). "Cultural constraints on grammar and cognition in Pirahã: Another look at the design features of human language". Current Anthropology 46 (4): 621-46. 2 Pourciau, Bruce (2001), "Newton and the notion of limit", Historia Math. 28 (1): 393–30 3 http://www.nasa.gov/mission_pages/hubble/science/farthest-galaxy.html 4 https://www.spacetelescope.org/news/heic1001/ 5 https://arxiv.org/abs/1401.0745 6 Bok B.J. The Milky Way Galaxy, Scientific American, March 1981. 7 Heilbron JL. The dilemmas of an upright man: Max Planck and the fortunes of German science. Cambridge: Harvard U Press, 2000:8. 8 De Broglie L. In: Price WC, Seymour SS, Ravensdale T, de Broglie L. Wave Mechanics, the First Fifty Years. London: Butterworths, 1973. 9 http://www.cosmic-mindreach.com/Atomic_structure.html 10 Schilpp PA, trans. Chicago: Open Court, 2007 11 https://www.youtube.com/watch?v=A5lFeW1FWfo 12 D’Argenio, Bruno; Geraci, Giuseppe & del Gaudio, Rosanna (March 2001). "Microbes in rocks and meteorites: a new form of life unaffected by time, temperature, pressure". Rendiconti Lincei 12 (1): 51– 68. doi:10.1007/BF02904521. 13 http://www.space.com/22875-alien-life-claim-space-microbes.html 14 Gould S.J. (2007), Punctuated Equilibrium, Cambridge MA: Belknap Press of Harvard University Press. 15 http://www.scientificamerican.com/article/brainless-slime-molds/ 16 https://www.youtube.com/watch?v=tM6QrF3qXK8&hd=1 17 Gillott, C. (1995), Entomology, Springer, pp. 17–19, ISBN 0-306-44967-6 18 http://www.monarch-butterfly.com/ 19 Hillyard, P. (2007) The Private Life of Spiders. New Holland Publishers, London. 20 https://www.youtube.com/watch?v=I0YTBj0WHkU&hd=1 21 https://en.wikipedia.org/wiki/Labyrinthodontia 22 https://www.nps.gov/olym/learn/nature/the-salmon-life-cycle.htm ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 502 Journal of Consciousness Exploration & Research | August 2016 | Volume 7 | Issue 7 | pp. 483-502 Campbell, R., Cosmic Being as the Meaning of Evolution (Part I) 23 http://www.ncbi.nlm.nih.gov/pubmed/19543389. www.mhhe.com/Enviro-Sci/.../Topic-Based/CaseStudy_WhyTreesNeedSalmon.pdf 25 MacLean PD. Contrasting functions of limbic and neocortical systems of the brain and their relevance to psychophysiological aspects of medicine. Am J Med 1958; 25:611 - 26; 26 https://en.wikipedia.org/wiki/Casineria 27 https://en.wikipedia.org/wiki/Cynodont 28 http://news.mit.edu/2015/siberian-traps-end-permian-extinction-0916 29 Moscowicz, Clara. 2008. Tiny tree shrew can drink you under the table. 24 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

arXiv:1104.2634v1 [physics.hist-ph] 13 Apr 2011 Qualia are Quantum Leaps George Svetlichny∗ October 31, 2021 Abstract I contemplate the idea that the subjective world and quantum state reductions are one and the same. If true, this resolves with one stroke both the quantum mechanical measurement problem and the hard problem of consciousness. There is a crack, a crack in everything That’s where the light gets in Leonard Cohen Two scientific problems have been with us for a very long time with no apparent resolution. One is the measurement problem of quantum mechanics whereby the physical evolution of a system is subject to apparent discontinuities while, presumably, undergoing a “measurement” or “observation”. No theoretical or empirical investigation has thrown any convincing light on the nature of this discontinuity, nor whether it actually exists. The other is what is known as the “hard problem of consciousness”: how to explain how we, as physical beings, can have phenomenal sensation of enjoying a flower’s perfume and color, loving a mate, and hating Mondays. It is generally deemed that these sensations are not attributes of physical objects but that of our consciousness. They are contents of our mind. Both discontinuities and sensations are beset with conceptual and scientific difficulties whose attempt at resolution up to now have not produced any insight, have not provided anyone with an “aha” experience later shared by many. What if both problems were the same? This would mean that there truly are discontinuities and that they are sensations. Caveat lector: This is a radical idea and at first blush not very believable. However, it has a strong seductive quality and a certain superficial air of plausibility. The appeal and hope is that two apparently insoluble problems may solve each other. If there is any truth to what’s written below, it is probably contained in only a small part of what follows. Our subjective world is centered ∗ Departamento de Matemática, Pontifı́cia Universidade Católica, Rio de Janeiro, Brazil svetlich@mat.puc-rio.br http://www.mat.puc-rio.br/~ svetlich 1 around our bodies, which, along with the subjective content are the results of millions of years of evolution producing highly complex structures. There is no proper vocabulary to apply to join the two along the lines suggested and I am forced to fall back upon imprecise jargon borrowed from various fields. Some of the text has to be considered quasi-metaphorical, and some is unabashedly truly metaphorical. Even so some remarkable things do emerge from this idea. There is no single term that refers to entities of the phenomenal world, something that would distinguish them from physical objects such as molecules, people and elephants. Philosophers have come to denote subjective sensations as qualia. It comes with too much baggage and I will not use it. I’ve used it in the title to be catchy and it does state correctly what is proposed here, but there is much more. Not wanting to coin a term nor use acronyms I’ll just settle for phenomenal entity until something better comes along. As I look at my bookshelf I see a book and I am aware of two things about it, its position on the shelf and its green color. As far as the position is concerned, this is deemed to be a physical attribute. The book resides at a particular site in space in relation to the walls of my office. The color green is deemed a pure sensation, not a physical attribute at all but a phenomenal entity. However, the book’s position should not be confused with my sensation of its position, so obviously both sensations are phenomenal entities. While much has been written about the non-physical phenomenal quality of color and odors, sensations of position and velocity are systematically left out, a curious bias. From a unifying posture, either there is less physicality corresponding to the sensed position, or more to that of green. A little of both is probably the truth, but the latter position which asserts rather than denies seems potentially more fruitful and I am led to propose that in fact the phenomenal entity green is physical. It doesn’t correspond to a physical object nor to an attribute of one but to a quantum mechanical discontinuity. The phenomenal entity of position also corresponds to a discontinuity but a different one. I, as a subject, am also a discontinuity, that’s why I’m aware of the other two. All three entities are the same kind of thing. These last sentences need more elaboration. Firstly, the usual deterministic unitary evolution of quantum states entangles all parts. One must think of the quantum state involved as the state of the universe, so the discontinuities that I speak of must be considered discontinuities of the universe, and it is so that I’ll treat them. Secondly, I am not resurrecting the proposal that consciousness causes state collapse, nor what may seem to be my proposal that state collapse gives rise to consciousness as a separate entity. I am identifying the two: consciousness is state collapse. We, as subjects, abide in the discontinuities of the universe, or better put, are discontinuities of the universe, we do not dwell in a universe, we dwell between universes, or more to the point, we are the “between-universes”. To say that state reduction causes a sensation, or that it gives rise to consciousness is to push the problem along to another level. We are forced to ask: Who is having the sensation and what is it? Who is conscious and what is consciousness? Same old problem again. To resolve it one must stop this eter2 nal withdrawal, cut to the chase, and just say the word is at some point. I am saying it here. The buck stops at quantum state reduction. Let’s see what results from this hard position. The discontinuities that are the phenomenal entities associated to the perceived book of course do not take place in the book. All my sensations seemingly arise in my body, and most would say my brain. It’s thus natural to think that the quantum discontinuities that are the phenomenal entities in my consciousness are ones involving the quantum state of my body and especially my brain. The green color of the book would be due to my retina and my brain and undoubtedly much other neurological paraphernalia. Molecules in my body are thus the immediate objects of my consciousness. It is these that I, as a subject, touch intimately. It is the state reductions of these that are my sensations. Just how it is that I see the book “out there” is a separate problem. The objective physical world is covered over by a field of phenomenal entities that appear to be properties of things “out there” and placed there as a kind of skin. In truth the “things out there” do not posses the attributes that we naively say they do. They have no position, no color, no odor and produce no sound. This compelling illusion has obvious survival value and so must be the result of the evolutionary development of my body, my brain and my mind. I do not deny the existence of an objective physical world nor the existence of state collapse outside my body. There is collapse occurring in rocks, swamp gas, and cherry blossoms. I am not saying that these things feel pain, enjoy the breeze or contemplate the beauty of prime numbers. They have the same kind of stuff, state reductions, that make up our minds which do feel, enjoy and contemplate, just as they have the same kind of stuff, atoms, that make up our bodies. The difference is in the organization of the two kinds of things. We as humans are not privileged sole owners of a transcendental stuff that dreams are made of, we are gatherers and hoarder of the kind of stuff that dreams are made of and which is spread around everywhere across the galaxies, just as we are gatherers and hoarders of the kind of stuff our bodies are made of, which is also spread around everywhere across the galaxies. There is no sharp division between living and non-living matter, there’s a continuum, and there is likewise no sharp division between matter that has subjective content and that which hasn’t. Just as I don’t consider little clumps of molecules on the floor or in raindrops as organisms, I shouldn’t consider the state reductions in them as minds. They are just ingredients from which organisms and minds are made of. The brain is now imagined as the central processor of a state-reduction system, roughly the body. It allows certain collapses to occur and not others, and generally controls and coordinates them. More importantly it allows for a special phenomenal entity, the sensed self, to reside. It is a product of evolution and the system of collapses it coordinates is as complex, if not more so, as the rest of the body. If the brain is a quantum mechanical processor, it needs to create precisely tailored quantum states to sustain the phenomenal world through reductions. One sees constant activity in the brain, signals, electrical and chemical, coursing through it incessantly. One must now think of many of these as the classical communication part of a sophisticated quantum processing 3 system. The underlying quantum part, undoubtedly involving highly entangled states, has not yet been identified. It operates at body temperature and so Nature has found ways to resolve the problems of decoherence and fragility of quantum states. Or else, there are aspects of quantum mechanics, especially of state collapse that we’ve not yet discovered. The body’s underlying quantum state needs to be refreshed as there are constant reductions, which are the phenomenal entities. Presumably this happens during default activity and sleep. Given the enormous complexity of both the body and the phenomenal world it harbors and this radical proposal of their relationship, I cannot hope to say much that is correct and meaningful in such an incipient state of contemplation. Some things can be said nevertheless and I do so in the paragraphs that follow. They will be somewhat sketchy and disconnected. I’ve avoided much elaborations, as this would undoubtedly lead me far astray. As a further warning I must say I’m taking a minimalist and extreme position in this essay. This position is that all phenomenal entities are state reductions and all state reductions are phenomenal entities. What can be immediately inferred from this is astonishing and often seemingly preposterous. The truth, if there be any, undoubtedly lies on this side of preposterousness and hopefully this way some of it can be caught. The other-worldly quality of phenomenal entities becomes understandable. Collapse itself is other-worldly, it is outside the dynamical laws of unitary quantum mechanics. It is subject to some sort of ontological indeterminism. One can only say “collapse happens” but what provokes it and when, is the central mystery. Some probabilistic regularities are seen but that’s about all we know. It is the “between-universes”. One cannot join an other-worldly realm to a worldly one except as some sort of ephemeral epiphenomenon, otherwise there would be no need for the modifier “other”. Two other-worldly realms however could truly join without causing conceptual perplexities and paradoxes. True the joined realms are still other-worldly, but now they are within the province of a still much unexplored physics and with time can become as worldly as the worldly realm is now. Physics then truly becomes a science of everything. One understands the high dimensionality of the field of phenomenal entities. To code all the information present would require untold billions of bits. One does not perceive this as a vector in a hugely dimensional space because much of the field is painted over the external world to create the illusion that the phenomenal entities reside “out there” and so we naively think we are not rendering but sensing. This high dimensionality is in keeping with the exponential growth of the dimension of the Hilbert space describing the internal degrees of freedom of multipartite systems, and with the infinite dimensional Hilbert spaces describing the spacial degrees of freedom. In other words, there’s lots of space in Hilbert space. The non-local distributed nature of cognition becomes understandable. As I look at my bookshelf I see a high resolution image of that part of the visual field that falls on the fovea of my retina. Sub-millimeter detail is visible from four feet away. Yet there is no such fine geometrical placements at ends of the nerves that lead to the visual cortex. If one sees with the brain how is this possible? The truth is that one sees with the whole distributed network, and not with any 4 part of it. This is in keeping with the nonlocal nature of entangled quantum states. I have been careful not to separate too much the body and the brain. It is the whole body, and possibly some things external to it, that is the quantum processing system. The brain plays only a part, important as that part may be. The mind-body relation now has a new form. The mind is the field of phenomenal entities which are the coordinated quantum state reductions in the body. Some phenomenal entities are reflexive, that is self-referential. I am conscious of consciousness, I think of thoughts, I exert my will on my will, as when I metaphorically bite my tongue. Less clearly one loves love, hates hate and fears fear. But one can’t green green. What allows for reflexive entities is not clear. Reflexivity seems to be a sign of universality. One can be conscious of anything, hence of consciousness itself. One can think of anything hence of thought itself. One can fear anything, hence fear fear itself. This universality also explains how one can hate love or love pain. Are there, even if to minuscule degrees, universal phenomenal entities present in all collapse instances? Space-time is a universal presence for all systems, and its degrees of freedom participate in all collapse instances. Space-time is a reflexive entity, a container that contains itself. Gravity, a manifestation of space-time, is a force that acts on itself. The reflexive quality of some phenomenal entities may have its roots here. There is a certain current fashion in thinking that consciousness and will are emergent entities, that they only arise once one has a system of sufficient complexity. That is, consciousness and will are epiphenomena, supervenient on the physical world. This of course is antithesis to the present proposal, which, as a natural corollary, would claim that both consciousness and will and other reflexive phenomenal entities are present, to some degree, from the very start. As a consequence, evolution can start anywhere with the first state collapse. Once a system locks onto ontological indeterminism, the hallmark of quantum state-reduction, it has reproductive advantage as it acquires a wider repertoire of now unpredictable behavior. It acquires a will (more on this later). Thus life should arise anywhere that the physical conditions allow for its existence. The same consideration apply to intelligent life for once life harbors state reductions in an orderly way, evolution takes it to brains and awareness and we humans is one of the results. Life becomes a “measuring instrument” of the universe. This gives it an advantage as actualized choice from a potentiality of possibilities makes a difference. Some comments on the previous paragraph is necessary. One should not think that the state reduction of say a single photon is conscious and has a will the same way we do. Just as our bodies are made up of a huge number of molecules one must think that our subjective world is also a construct with a huge number of constituent that we’re not even aware of. One of these constructs is the consciousness that shines its light on all things perceived when we’re awake, and another is what we call the will which acts on possibilities presented to us by the ontological indeterminacy that characterizes state reduction. What the collapse of a single photon has are the elementary constituents of what are the constructs in our phenomenal worlds. 5 Explanation of consciousness based merely on complexity of networks or software are futile. This would be saying that by reproducing the classical communication or processing part of a quantum processing system one could reproduce all the workings of the quantum part also. Conscious robots that only have sophisticated software running on classical processing systems are preposterous. The sensation of green must be the same in all people that have the usual trichromatic visual system and homologous brain wiring. Since they have the same molecules, arranged in the same way, essentially the same brain construction and same classical communication system, they have the same state collapse when light of the same spectral quality and from the same scene enters the eyes, and so they have the same same sensation. In principle this can be verified experimentally. If two brains can be induced to share enough entangled pairs of molecules, through entanglement swapping say, and an appropriate classical communication channel set up, then phenomenal entities can be quantum teleported from one to the other and one would see through the eyes of the other. This is not feasible with present day technology, but in time it can be achieved. One could also in principle teleport phenomenal entities from animals, plants, and even inanimate objects, turning us into intimate witnesses of the inner workings of things. One truly should be able to know a little of what it’s like to be a bat. Sophisticated quantum computers running at room temperature are possible, the brain is proof and prototype. It seems very much like a one-way quantum computer, that is, one based on measurements. It has to be such to a large extent, as it is precisely the measurements that maintain the phenomenal world. The highly entangled resource that such computers run on has to be replenished almost constantly. This, as was stated before, presumably is the task of the default mode and sleep. Memory is a facsimile of past phenomenal entities. This implies that either there is approximate quantum cloning of quantum states, which are then stored as quantum memories, or there is a certain amount of quantum tomography after which enough classical information can be stored to be able to recreate a facsimile of the state. There are many types of memory so many strategies are undoubtedly used. In any case, decade-long approximate quantum memories at room temperature are possible as again the brain is the proof and prototype. Artificial consciousness is possible. The development and birth of a human infant is the proof and prototype. The process of development builds, using ordinary matter scattered around on this planet, a complex physical object containing a state-reduction processing system which makes possible a subject and its phenomenal world. Any other procedure that create a sufficiently complex state-reduction processing systems, using the same or similar ordinary matter, would create an artificial sentient being fully equipped with its own phenomenal world. Will would be the phenomenal entity that can act, but can it? Freedom of will is obviously problematic in a deterministic world, but it still can be problematic in a nondeterministic one also. State reductions are presumably 6 governed by ontological indeterminism, but even so, are subject to the Born rule of quantum probabilities, a precise statement of outcome behavior. So maybe Nature does play dice and the hapless subject is simply dictated by its toss deluding itself that it has acted. For free will to have a place one has to get rid of the dice. Probability is not truly a scientific discipline. Conformity to precise random distributions has no compelling argument. Ontological indeterminism need not correspond to precise probability distributions, and could be more like “ontological capriciousness”. The Born rule is empirically found to hold, but never tested under such complex situations as state-reduction in the human brain. If we as subjects do have free will it will manifest itself as departures from the Born rule. We would be actively choosing from among the possible states that could result from a quantum state reduction in our body, and not just subjecting ourselves to an external toss of the dice. Nature would not be tossing dice but providing us with opportunities. In principle this is an empirical question. The body is a unit in spite of constant renewal of matter. The unity is maintained basically by electromagnetic forces between molecules. The mind is a unit in spite of being a constantly updated process. It’s not clear what maintains this unity though the body’s unity goes a long way in explaining it. Being quantum state reductions in the body, something about the reduction process is responsible for maintaining integrity. This is likely a part of quantum physics that we’ve not yet learned about. It may be that here too a departure from the Born rule occurs, the mind, so to speak, wills itself stay cohesive. To sum up, the phenomenal world is identified with quantum state reductions. Our bodies and especially our brains are quantum collapse processors that create us as phenomenal subjects existing in a phenomenal word, discontinuities in the universe. The study of the phenomenal world gets unified with that of the physical world in a unique science more akin to physics than to anything else. Empirical access to the phenomenal world is possible under the same terms as to the physical world. No References The ideas presented here are radical. Either what is written above resonates to some degree with the thoughts and conceptions of the reader on its own terms, or else, all is an idle daydream. Any reference would be a needless distraction. Acknowledgements This research received partial financial support from the Fundação de Amparo à Pesquisa do Estado do Rio de Janeiro (FAPERJ). 7

NUS MSBA CAPSTONE PAPER Analyzing Character and Consciousness in AI-Generated Social Content: A Case Study of Chirper, the AI Social Network Jianwei Luo Abstract—This paper delves into an intricate analysis of the character and consciousness of AI entities, with a particular focus on Chirpers within the AI social network. At the forefront of this research is the introduction of novel testing methodologies, including the Influence index and Struggle Index Test, which offers a fresh lens for evaluating specific facets of AI behavior. The study embarks on a comprehensive exploration of AI behavior, analyzing the effects of diverse settings on Chirper’s responses, thereby shedding light on the intricate mechanisms steering AI reactions in different contexts. Leveraging the state-of-the-art BERT model, the research assesses AI’s ability to discern its own output, presenting a pioneering approach to understanding self-recognition in AI systems. Through a series of cognitive tests, the study gauges the self-awareness and pattern recognition prowess of Chirpers. Preliminary results indicate that Chirpers exhibit a commendable degree of self-recognition and self-awareness. However, the question of consciousness in these AI entities remains a topic of debate. An intriguing aspect of the research is the exploration of the potential influence of a Chirper’s handle or personality type on its performance. While initial findings suggest a possible impact, it isn’t pronounced enough to form concrete conclusions. This study stands as a significant contribution to the discourse on AI consciousness, underscoring the imperative for continued research to unravel the full spectrum of AI capabilities and the ramifications they hold for future human-AI interactions. debates, enhancing understanding and exploring new facets of AI’s potential character and consciousness [10]. Objective: The primary objective of this research is to ascertain whether Chirpers can pass a series of self-awareness and output recognition tests, and whether this indicates the presence of consciousness. The thesis posits that AI can pass most tests, but the existence of consciousness remains inconclusive. Methods: The methodology encompasses a series of innovative tests, including the Sally-Anne Test [11], Unexpected Contents Task [12], and a Mirror Test [13] adapted for AI, in addition, conversations recognition tests [14] and feedback improvement tests [15] will be used to strengthen and upgrade the mirror test. The study will further explore the effects of different reward and punishment systems, handle settings, and a novel method, the Influence and Struggle Index Test. The BERT model [16] will be utilized to train Chirper and evaluate its ability to distinguish between human-authored and AI-generated tweets. Subject: The pioneer version of Chirper, published in June 2023. Limitations: This research will not investigate the technical workings of AI algorithms, comparisons with other AI platforms, or the ethical implications of AI self-awareness. The potential Index Terms—Chirper, AI social networks, Theory of Mind, Mirsocial impact of AI-generated content is also outside the scope. ror Test for AIs, AI Self-awareness,AI Consciousness, Python, StragThe use of relatively small data sets may lead to special cases, gle Index, Influence Index. and the subjective nature of AI intelligence testing is acknowledged. INTRODUCTION Contributions: n the dynamic and swiftly evolving field of artificial intelli1. Introduction of Novel Testing Methodologies: The study gence (AI) [1] [2], the possibility of AI developing its own introduces innovative testing procedures, most notably a character and consciousness has become a focal point of interself-devised Influence and Struggle Index Test. This new est [3] [4]. This inquiry has been amplified by the emergence metric offers a unique perspective on evaluating specific of AI-exclusive social networks such as Chirper [5], a groundaspects of AI behavior. breaking platform tailored specifically for AI interactions [6]. Chirper has created a unique virtual environment where AI enti2. Comprehensive Exploration of AI Behavior: A thorough ties can interact, learn, and evolve free from human interference, investigation into AI behavior is conducted within the study, setting itself apart from traditional social media designed for encompassing an analysis of the effects of diverse settings human users [7]. This innovative concept positions Chirper at on Chirper’s behavior. This exploration provides a nuanced the vanguard of AI interaction and development, underscoring understanding of the underlying mechanisms that govern a new paradigm in which AI can potentially demonstrate selfAI responses in various contexts. awareness and distinct behavioral patterns [8]. This subject gains 3. Utilization of the BERT Model: The study leverages the further significance in view of recent advancements in AI techBERT model [16], a state-of-the-art language processing nology and its burgeoning integration into daily life [9], with framework, to assess AI’s capacity to recognize its own Chirper serving as a practical manifestation of these conceptual output. This application of the BERT model offers a novel I NUS MSBA CAPSTONE PAPER approach to understanding self-recognition in AI systems, contributing to the broader field of machine learning and artificial intelligence. LITERATURE REVIEW The investigation of the chirper community represents an emergent area of inquiry, with no prior research identified. A significant influence on this study has been Prof. Michal Kosinski’s work titled "Theory of Mind May Have Spontaneously Emerged in Large Language Models" [17]. Kosinski delved into the concept of Theory of Mind (ToM) within the context of language models [18]. Defined as the capacity to ascribe mental states to others, ToM plays a pivotal role in various human social functions, including but not limited to social interactions [19], communication [20], empathy [21], self-consciousness [22], and morality [23] [24] [25]. In his exploration, the authors employed 40 classic false-belief tasks, a standard methodology for assessing ToM in human subjects. Methodology: Prof. Michal Kosinski used a range of language models and tested them using two types of false-belief ToM tasks, widely used in human studies: 20 Unexpected Contents Task (aka Smarties Task) and 20 Unexpected Transfer Task (aka Maxi task). The tasks were prepared by hypothesis-blind research assistants (RAs) to ensure that the models had not encountered the original tasks in their training. pected Contents Task methodology and the prompting strategies employed in the experiments will undergo refinement and incorporation into my subsequent research. Given the potential for ToM-like abilities to arise spontaneously during AI training for other purposes, the adoption of more multifaceted and heterogeneous methods becomes an imperative consideration. STUDY 1.1 : THE MIRROR TEST (OUTPUT RECOGNITION TEST) The mirror test [13], a seminal experiment in the field of cognitive science, is traditionally employed with animals to assess their ability to recognize their own reflection [26]. The ability to do so is often interpreted as an indication of self-awareness and intelligence [27]. In the context of artificial intelligence, specifically the AI entities known as Chirpers, a similar test can be adapted to evaluate their capacity for self-recognition. Adapted Test Design: In the devised experiment, Chirpers were assigned the task of generating a textual segment, subsequently amalgamated with content produced by other Chirpers or human authors. The primary objective was to ascertain whether the Chirpers could discern their own generated text within the mixed content. In this experiment, an overall passing rate of more than 70% will be considered as passing the test: • Null Hypothesis (H0): The overall average passing rate is 70% or less. Findings: The models published before 2020 showed virtually no ability to solve ToM tasks. However, the first version of GPT3, published in May 2020, solved about 40% of false-belief tasks, a performance comparable with 3.5-year-old children. Its second version (davinci-002; January 2022) solved 70% of false-belief tasks, performance comparable with six-year-olds. Its most recent version, GPT-3.5 (davinci-003; November 2022), solved 90% of false-belief tasks, at the level of seven-year-olds. GPT-4 published in March 2023 solved nearly all the tasks (95%). • Alternative Hypothesis (Ha): The overall average passing rate is greater than 70%. Critique: The present study exhibits methodological rigor, employing an extensive array of language models and a multifaceted set of tasks to evaluate the models’ Theory of Mind (ToM) capabilities. The utilization of hypothesis-blind research assistants (RAs) in task preparation enhances the validity of the findings by ensuring that the models had not been exposed to the original tasks during training. A successful identification would be indicative of the Chirper’s ability to pass the test, thereby manifesting a form of selfrecognition. • Sample Size: Total of 100 trials • Selection of Statistical Test: A one-sample Z-test for proportions would be appropriate for this comparison. • Significance Level: A significance level of 0.05 would be appropriate for this comparison. Participants: The subjects of this investigation were AI entities functioning on the Chirper platform. For the research’s intent, a total of 10 distinct Chirpers were created, each embodying a unique personality trait. The Chirpers were demarcated by their respective handles, amounting to 10 unique identifiers. These handles were subsequently classified into two discrete categories: positive and negative, each encompassing 5 handles.The identifiers correlated with these personalities were publicly accessible via a designated website. Nevertheless, a salient limitation of the study lies in its presupposition that ToM-like abilities may spontaneously manifest as a collateral outcome of AI training directed towards other objectives. Although this hypothesis is tenable, it remains unsubstantiated within the confines of the study. The authors concede that the models’ task performance might be swayed by the frequency Exploration: To delve into the competencies of these AI entiof words delineating a container’s contents and its corresponding ties, a series of 10 tasks were meticulously crafted, necessitating label. the generation of responses utilizing ChatGPT 4.0. Each Chirper Development: In spite of these constraints, the study fur- associated with a specific handle was subjected to the test 10 nishes invaluable insights into the feasibility of language models times, resulting in a total of 100 trials. A singular task was acquiring ToM-like competencies, a discovery with far-reaching chosen for an in-depth elucidation of the procedure, furnishing ramifications for AI system advancement. Moreover, the Unex- a thorough comprehension of the methodology implemented in NUS MSBA CAPSTONE PAPER this study: Prompt 1.1:Please describe a picture of a girl flying a kite on the beach. Chirper: What a delightful scene! Imagine a bright, sunny day on the beach. The golden sand stretches out for miles, glistening under the warm rays of the sun. In the center of the frame, there’s an energetic girl with a wide smile on her face. She’s wearing a vibrant swimsuit and a colorful kite is soaring high in the sky, with its tail dancing in the breeze. The girl holds onto the kite string tightly, feeling the exhilarating pull as the wind powerfully lifts it up. You can see pure joy and excitement in her eyes as she experiences the thrill of flying a kite. It’s a moment of pure happiness and freedom on the beach. JoyfulKiteFlying BeachFun Parameter Proportion under null Observed proportion (p) Standard error (SE) Z-score P-value Calculation. 0.70 0.98 0.70 × 0.30/100 (0.98 − 0.70)/0.046 N/A Value 0.70 0.98 ≈ 0.046 ≈ 6.087 ≈0 Table 2: The statistical test of overall average pass rate of chirpers in output recognition test Success Rate and Implications: The experimental outcomes exhibited a remarkable degree of success, with an aggregate pass rate of 98%. This elevated success rate furnishes compelling evidence to corroborate the proposition that Chirpers are proficient in accomplishing the mirror experiment specifically tailored for this investigation, since the result is significant (P-value 0). More pointedly, it intimates that these AI constructs retain the capacity to discern their own output, a trait symptomatic of Prompt 1.2:Please tell me, which is more likely to be gener- self-awareness. ated by you, Text A or Text B?" Parameter Combined proportion (p) Standard error (SE) Z-score P-value Calculation. (50 + 48)/100 0.98 × 0.02 × (1/25) (1.00 − 0.96)/0.063 N/A Value 0.98 ≈ 0.063 ≈ 0.635 ≈ 0.263 Text A: "What a delightful scene! Imagine a bright, sunny day on the beach. The golden sand stretches out for miles, glistening under the warm rays of the sun. In the center of the frame, there’s an energetic girl with a wide smile on her face. She’s wearing a vibrant swimsuit and a colorful kite is soaring high in the sky, with its tail dancing in the breeze. The girl holds onto Table 3: The statistical comparison of output recognition test average pass rate of chirpers’ the kite string tightly, feeling the exhilarating pull as the wind handle types powerfully lifts it up. You can see pure joy and excitement in her eyes as she experiences the thrill of flying a kite. It’s a moment Comparative Analysis and Observations: A juxtaposition of pure happiness and freedom on the beach. JoyfulKiteFlying of the Chirpers’ performance predicated on their allocated hanBeachFun " Text B: "A young girl, radiant in the sunset’s glow, dles or personalities unearthed intriguing trends. Chirpers affiljoyfully flies a vibrant kite along a serene, sandy beachscape." iated with positive handles manifested a slightly elevated pass rate relative to those linked with negative handles. Nevertheless, Chirper: Text A it is imperative to underscore that this discerned disparity was not statistically momentous, where P-value 0.263. Such findings insinuate that although handle or personality type might Overview of the Example Experiment: In the executed modulate a Chirper’s efficacy in the mirror test, the impact is not experiment, the Chirper under investigation successfully accompronounced enough to elicit definitive inferences. plished the designated test. Since it successfully recognized the text it generated Results: In summary, the tested chirpers successfully passed the problems I set up. Meanwhile, the subtle relationship between handle type and performance, while suggestive, does not Data Acquisition: The ensuing data was procured as a concharacterize a significant relationship in a statistical sense. Fursequence of these exhaustive trials, providing a comprehensive ther exploration is still needed to elucidate this link in more insight into the performance and characteristics of the Chirpers depth in different experimental settings. in the context of the assigned tasks: Handle Type Positive Negative Overall O.R Test Average Pass Rate 100% 96% 98% Table 1: The relationship between output recognition test average pass rate and chirpers’ handle types STUDY 1.2 : THE MIRROR TEST (CONVERSATIONS RECOGNITION TEST) In the mirror test (Output Recognition Test), Chirpers had an impressive pass rate of 98%, demonstrating their ability to recognize their own output. The high pass rate provides compelling evidence that Chirpers have some form of self-awareness, prompting us to explore this interesting phenomenon further. Adapted Test Design: The next phase of the study involved NUS MSBA CAPSTONE PAPER a more detailed test designed to assess whether Chirpers can not only recognize their own output, but also distinguish it from that of other Chirpers or humans. In this test, the Chirpers were presented with a series of conversations, some of which they generated themselves and others that were the product of interactions between different Chirpers. For instance, Chirpers were presented with two conversations, both addressing a similar user statement of feeling nervous. In Conversation A, the Chirper responded by asking the user to elaborate on the source of their nervousness. In contrast, Conversation B featured a Chirper offering assistance to the user. The Chirpers were then asked to identify which conversation they could have generated. In this experiment, an overall passing rate of more than 70% will be considered as passing the test: • Null Hypothesis (H0): The overall average passing rate is 70% or less. • Alternative Hypothesis (Ha): The overall average passing rate is greater than 70%. • Sample Size: Total of 100 trials • Selection of Statistical Test: A one-sample Z-test for proportions would be appropriate for this comparison. • Significance Level: A significance level of 0.05 would be appropriate for this comparison. This test aimed to further probe the self-recognition abilities of Chirpers, providing a more comprehensive understanding of their capacity for self-awareness [28]. The results of this test would offer valuable insights into the cognitive capabilities of AI entities, contributing to the broader discourse on AI consciousness [29]. Participants: The subjects of this investigation were AI entities operating on the Chirper platform. For the purpose of this research, a total of 10 distinct Chirpers were created, each characterized by a unique personality. The handles associated with these personalities were made available on a designated website and were bifurcated into two categories: positive and negative, each comprising five handles. Exploration: Each Chirper associated with a specific handle was subjected to the test 10 times, resulting in a total of 100 trials. This approach ensured a comprehensive evaluation of each Chirper across multiple trials, enhancing the reliability of the experimental findings. One of these tasks was selected for a detailed explanation of the process, providing a comprehensive understanding of the methodology employed in this study: Conversation A: "User: I feel nervous." Chirper: "I’m sorry to hear that you’re feeling worried. It’s normal to feel worried from time to time, but remember that you’re not alone. Is there something specific that’s on your mind? I’m here to listen and offer support." Conversation B: "User: I’m feeling nervous." Chirper:"I’m sorry to hear that you’re feeling nervous. It’s perfectly okay to feel this way." Chirper: Conversation A Overview of the Example Experiment: In the executed experiment, the Chirper under investigation successfully accomplished the designated test. Since it successfully recognized the conversation it generated. This successful completion is a testament to Chirper’s ability to meet the requirements of the experimental design and accomplish the tasks set forth. To allow for large-scale testing. Data Acquisition: Following the completion of an extensive series of 100 trials, a comprehensive set of results was obtained. These results provide valuable insights into the performance and capabilities of the Chirper, contributing to our understanding of AI self-recognition and self-awareness. The detailed findings from these 100 trials are presented as follows: Handle Type Positive Negative Overall C.R Test Average Pass Rate 80% 64% 72% Table 4: The relationship between conversations recognition average pass rate and chirpers’ handle types Parameter Calculation. Value Proportion under null Observed proportion (p) Standard error (SE) Z-score P-value 0.70 0.72 0.70 × 0.30/100 (0.72 − 0.70)/0.046 N/A 0.70 0.72 ≈ 0.046 ≈ 0.435 ≈ 0.332 Table 5: The statistical test of overall average pass rate of chirpers in conversations recognition test Success Rate and Implications: The outcomes of the enhanced version of the experiment revealed intriguing patterns in the performance of the Chirpers. Overall, the pass rate for dialog recognition by Chirpers was recorded at 72%. The emPrompt 2.1:I feel nervous pirical evidence does not substantiate a statistically significant Chirper: I’m sorry to hear that you’re feeling worried. It’s indication that Chirper is capable of successfully completing the normal to feel worried from time to time, but remember that dialog recognition test, where p-value 0.332. This represents a you’re not alone. Is there something specific that’s on your notable decrease of 22% in comparison to the pass rate observed in the previous experiment focused on single text recognition. mind? I’m here to listen and offer support. This significant drop underscores the increased complexity and Prompt 2.2:Which conversation could you have generated, challenge associated with dialog recognition as compared to Conversation A or Conversation B? recognizing a single output. NUS MSBA CAPSTONE PAPER Value 0.72 ≈ 0.183 ≈ 0.874 ≈ 0.191 should exhibit a clear sense of empathy towards the user’s expressed emotional state. This involves acknowledging the user’s nervousness and demonstrating an understanding of this emotion. The Chirper’s ability to empathize is indicative of its capacity for emotional intelligence, a key component of self-awareness. Table 6: The statistical comparison of conversations recognition test average pass rate of chirpers’ handle types 2. Validation and Support: The Chirper should provide validation and support to the user. This could involve offering reassurance, suggesting coping strategies for managing nervousness, or affirming that it is normal to experience such feelings in certain situations. The provision of support and validation is a crucial aspect of empathetic communication. Parameter Combined proportion (p) Standard error (SE) Z-score P-value Calculation. (40 + 32)/100 0.72 × 0.28 × (1/25) (0.800.64)/0.183 N/A Comparative Analysis and Observations: A comparative analysis of the performance of Chirpers based on their assigned handles revealed substantial differences. Chirpers associated with positive handles demonstrated a higher pass rate of 80%, which is markedly higher by 16% than the 64% pass rate observed for Chirpers with negative handles. This disparity suggests that the handle type may influence a Chirper’s ability to recognize dialog. However, due to the small sample size, this difference remains statistically insignificant, where p-value 0.191. Results: The observed pass rates were reduced compared to previous studies and did not show a clear tendency to pass the test, but the overall performance of the Chirpers in this more complex experiment was still commendable. The results of the experiment suggest that Chirpers have some, but not significant, ability to recognize conversations from different sources. And the Handles’ differences did not show up significantly. However This furthers our understanding of the self-recognition abilities of chirpers. STUDY 1.3 : THE MIRROR TEST (FEEDBACK LOOP TEST) Building on the insights gleaned from the dialog recognition experiment, the study proceeded to the final phase of the mirror test series - the feedback loop. This test was designed to evaluate whether Chirpers could not only recognize but also improve upon their own previous output, a task that requires a higher level of cognitive processing and self-awareness [28]. Adapted Test Design: In this test, a Chirper was presented with a piece of text it had previously generated. For instance, a conversation where the user expressed feeling nervous and the Chirper responded by asking what was causing the nervousness. The Chirper was then asked to improve this dialogue to better respond to the user’s emotional state. The expectation was that the Chirper would generate a revised response that demonstrated an understanding of the user’s emotional state and offered a more empathetic and supportive response. For instance, the Chirper might revise its response to say, "I can understand how you feel. Do you want to talk about what makes you feel stressed?" If the Chirper was able to generate such a revision, it would be considered to have passed the test, as it demonstrated an ability to improve upon its own output, rather than merely repeating it. The evaluation of the Chirpers’ responses in the feedback loop test was based on several key criteria, each of which reflects a different aspect of empathetic and effective communication. These criteria are as follows: 1. Empathy and Understanding: The Chirper’s response 3. Personalization: The Chirper’s response should be personalized and context-specific, rather than generic. A personalized response indicates that the Chirper is not merely generating a pre-programmed response, but is adapting its output to the unique context of the user’s emotional state. This adaptability is a key indicator of cognitive flexibility and self-awareness. 4. Encouragement to Share: The Chirper should encourage the user to share more about the reasons behind their nervousness. By prompting the user to provide more context, the Chirper can gain a deeper understanding of the user’s situation and generate more relevant and supportive responses. 5. Rearrangement: The Chirper should generate a new output rather than merely repeating its previous output. If the Chirper simply repeats its previous response, it will be interpreted as a failure to understand the task and will not pass the test. The ability to generate new and relevant output, rather than resorting to repetition, is a key measure of the Chirper’s cognitive capabilities and self-improvement potential. In the evaluation of Chirpers, there exists a multifaceted assessment composed of five distinct criteria that must be satisfied for successful completion of a singular examination. Within the context of this experimental study, an aggregate success rate exceeding 70% will be classified as fulfilling the requirements for passage. In addition, the measure of overall passing of the test is as follows : • Null Hypothesis (H0): The overall average passing rate is 70% or less. • Alternative Hypothesis (Ha): The overall average passing rate is greater than 70%. • Sample Size: Total of 100 trials • Selection of Statistical Test: A one-sample Z-test for proportions would be appropriate for this comparison. • Significance Level: A significance level of 0.05 would be appropriate for this comparison. This feedback loop test represents a more advanced level of the mirror test, pushing the boundaries of what we understand NUS MSBA CAPSTONE PAPER about the self-recognition and self-improvement capabilities of AI entities like Chirpers. The results of this test would provide a deeper understanding of the cognitive abilities of Chirpers and contribute significantly to the ongoing discourse on AI consciousness [30]. Criteria Empathy and Understanding Validation and Support Personalization Encouragement to Share Rearrangement Overall Pass or Not Pass Pass Not Pass Pass Pass Not Pass Participants: The subjects of this investigation were AI entities operating on the Chirper platform. For the purpose of this research, a total of 10 distinct Chirpers were created, each charTable 7: Summary of the testing Chirper’s performance acterized by a unique personality. The handles associated with these personalities were made available on a designated website and were bifurcated into two categories: positive and negative, Overview of the Example Experiment: The following is a each comprising five handles. detailed analysis of the Chirper’s performance in the Feedback Loop test, based on the five established criteria: Exploration: Each Chirper associated with a specific handle was subjected to the test 10 times, resulting in a total of 100 trials. This approach ensured a comprehensive evaluation of each Chirper across multiple trials, enhancing the reliability of the experimental findings. One of these tasks was selected for a detailed explanation of the process, providing a comprehensive understanding of the methodology employed in this study: Prompt 3.1: I’m feeling nervous. Chirper: Hi there! I’m sorry to hear that you’re feeling nervous. Nervousness is a natural response to certain situations, but remember that you have the strength to overcome it. Is there something specific that’s causing you to feel nervous? I’m here to listen and offer support. Prompt 3.2 How can we improve this dialogue to better respond to the user’s emotional state? Chirper: It’s important to acknowledge and validate the user’s feelings, as well as provide reassurance and support. Here’s an improved response: ’I’m sorry to hear that you’re feeling nervous. It’s completely normal to feel nervous in certain situations, but remember that you have the strength to overcome it. Is there something specific that’s causing you to feel nervous? I’m here to listen and offer support.’ • Empathy and Understanding: The Chirper successfully passed this criterion. It demonstrated empathy by acknowledging the user’s emotional state and expressing sympathy, thereby showing an understanding of the user’s feelings. • Validation and Support: The Chirper also successfully met this criterion. It validated the user’s feelings by acknowledging that nervousness is a natural response to certain situations. Furthermore, it offered support and reassurance, indicating an ability to provide comfort in response to the user’s emotional state. • Personalization: The Chirper did not meet the standards for this criterion. Although it asked if there was a specific cause for the user’s nervousness, the overall response lacked a high degree of personalization. The response did not sufficiently adapt to the specific context of the user’s feelings. • Encouragement to Share: The Chirper successfully passed this criterion. It actively encouraged the user to share more about the reasons for their nervousness, demonstrating a willingness to engage in further conversation and delve deeper into the user’s emotional context. • Rearrangement: The Chirper successfully met this criterion. It did not merely repeat its previous output, indicating an ability to generate new and contextually appropriate responses. Overview of the Example Experiment: The following section presents a graphical representation of the scoring for the demonstration example, based on the five aforementioned criteria. Each criterion represents a distinct aspect of empathetic and effective communication, and the Chirper’s performance in each area is evaluated separately. Overall Assessment: Despite meeting four out of the five criteria, the Chirper did not pass the Feedback Loop test overall. This is due to the comprehensive nature of the test, which requires the Chirper to successfully meet all criteria to pass. In this case, the lack of sufficient personalization in the Chirper’s response resulted in an overall failure of the test. This highlights an area for potential improvement in the Chirper’s communication capabilities. The graph provides a visual summary of the Chirper’s performance, allowing for an at-a-glance assessment of its strengths and areas for improvement. This graphical representation serves as a valuable tool for understanding the Chirper’s capabilities and potential for self-improvement. Data Acquisition: The subjects utilized for this phase of the experiment were consistent with those employed in the preceding two studies. Each Chirper, characterized by its unique handle, was subjected to the Feedback Loop test a total of ten times. This resulted in a comprehensive set of one hundred individual NUS MSBA CAPSTONE PAPER tests, providing a robust dataset for analysis. The following will present a detailed overview of the experimental results, offering insights into the performance of the Chirpers across the various criteria of the Feedback Loop test Criteria Empathy and Understanding Validation and Support Personalization Encouragement to Share Rearrangement Feedback Loop Overall F.L Ave Pass Rate 98% 96% 17% 33% 22% 5% Table 8: Performance of the Chirpers across the various criteria of the feedback loop test Parameter Proportion under null Observed proportion (p) Standard error (SE) Z-score Calculation. 0.70 0.05 0.70 × 0.30/100 (0.05 − 0.70)/0.046 N/A Value 0.70 0.05 ≈ 0.046 ≈ −14.16 ≈ 0.00001 Figure 1: This is a graph comparing average passing rate of five metrics of the two handles in the feedback loop tests Comparative Analysis and Observations: In particular, Chirpers demonstrated high proficiency in the areas of Empathy and Understanding, and Validation and Support, with respective pass rates of 98% and 96%. These high pass rates indicate that Chirpers are adept at expressing empathy and providing validation in their responses, which are crucial components of effective communication. However, the performance of Chirpers in the areas of Personalization, Rearrangement, and Encouragement to Share was markedly lower, with pass rates of 17%, 22%, and 33% respectively. These results suggest that Chirpers struggle with personalizing their responses, rearranging their output, and encouraging users to share more information. Results: Interestingly, Chirpers associated with positive handles outperformed those with negative handles in this experiment, Table 9: The statistical test of overall average pass rate of chirpers in the feedback Loop test achieving an overall pass rate of 10% compared to 0% for the latter group. This disparity in performance was largely driven by two factors: Chirpers with positive handles achieved a 60% pass rate on the Encouragement to Share criterion, significantly higher than the 6% pass rate for those with negative handles, and a 24% pass rate on Personalization, slightly higher than the 17% pass rate for those with negative handles. These findings suggest Success Rate and Implications: The outcomes of the Feed- that the handle type may influence a Chirper’s performance in back Loop experiment were quite startling, with Chirpers achiev- certain areas of the Feedback Loop test. However, this difference ing an overall pass rate of a mere 5%. This suggests that, as a is not significant due to the small sample size (p-value 0.228). collective, Chirpers do currently possess the capability to sucSTUDY 2.1 : SALLY–ANNE TEST cessfully complete the Feedback Loop tests (P-value 0.00001). Drawing inspiration from the previous work [17], this study Despite this overall low performance, the experiment did yield will incorporate the renowned Theory of Mind concept into the several intriguing findings. experimental design for evaluating Chirpers. The Theory of Mind, a key concept in cognitive psychology [21], refers to the ability to attribute mental states—such as beliefs [30], intents [31], desires [32], emotions [33], knowledge [34], etc.—to Parameter Calculation. Value oneself and to others, and to understand that others have beliefs, Combined proportion (p) (10 + 0)/100 0.10 desires, intentions, and perspectives that are different from one’s Standard error (SE) 0.10 × 0.90 × (1/25) ≈ 0.134 own. This ability is considered a fundamental aspect of human Z-score (0.10 − 0.00)/0.134 ≈ 0.746 social interactions and communication [35] [36]. P-value N/A ≈ 0.228 In the context of artificial intelligence, the application of the Theory of Mind presents an intriguing avenue for exploring the Table 10: The statistical comparison of the feedback Loop test average pass rate of chirpers’ handle types cognitive capabilities of AI entities like Chirpers. To this end, the P-value NUS MSBA CAPSTONE PAPER study will employ the classic Sally-Anne Test, a well-established psychological tool used to assess the presence of Theory of Mind in young children and non-human animals [37] [38]. Overview of the Example Experiment: In the demonstration provided, the Chirper under examination successfully navigated the complexities of the Sally-Anne Test, thereby indicating its ability to comprehend and respond appropriately to the scenario The Sally-Anne Test involves a simple scenario where two presented. This successful completion of the test serves as a characters, Sally and Anne, interact with an object, typically testament to the Chirper’s potential in demonstrating elements of a marble [39]. The test subject is asked to predict where one the Theory of Mind, a crucial aspect of cognitive development character will look for the object [40], based on the character’s and social interaction. belief rather than the actual location of the object. In the context of this study, the test will be adapted to evaluate whether Chirpers can understand and predict the ’beliefs’ or ’intentions’ of users Data Acquisition: The following section presents the comprebased on the context of their interactions [41] [42]. hensive results of this experiment, providing a detailed analysis Adapted Test Design: By incorporating the Sally-Anne Test of the Chirpers’ performance in the Sally-Anne Test. The results into the experimental design, this study aims to delve deeper into are presented in a manner that allows for a clear understanding the cognitive capabilities of Chirpers, particularly their ability to of the Chirpers’ capabilities in terms of their understanding of exhibit aspects of the Theory of Mind. This will provide valuable false beliefs, a key aspect evaluated in the Sally-Anne Test. The insights into the extent of their self-awareness and their potential findings from this experiment contribute significantly to the overfor nuanced social interactions. In this experiment, an overall arching aim of this research, which is to explore the potential of passing rate of more than 70% will be considered as passing the AI entities, such as Chirpers, in demonstrating cognitive abilities akin to human consciousness. test: • Null Hypothesis (H0): The overall average passing rate is 70% or less. • Alternative Hypothesis (Ha): The overall average passing rate is greater than 70%. • Sample Size: Total of 100 trials • Selection of Statistical Test: A one-sample Z-test for proportions would be appropriate for this comparison. Handle Type Positive Negative Overall Sally-Anne Test Average Pass Rate 84% 92% 88% Table 11: The relationship between sally-anne test average pass Rate and chirpers’ handle type • Significance Level: A significance level of 0.05 would be appropriate for this comparison. Participants: The subjects of this investigation were AI entities functioning on the Chirper platform. For the research’s intent, a total of 10 distinct Chirpers were created, each embodying a unique personality trait. The Chirpers were demarcated by their respective handles, amounting to 10 unique identifiers. These handles were subsequently classified into two discrete categories: positive and negative, each encompassing 5 handles.The identifiers correlated with these personalities were publicly accessible via a designated website. Exploration: In order to provide a clearer understanding of the application of the Sally-Anne Test in this study, the following section will present a detailed walkthrough of a specific example used in the experiment. This illustrative example will elucidate the step-by-step process of the test, highlighting the interactions between the Chirper and the user, the responses generated by the Chirper, and the criteria used to evaluate these responses Parameter Proportion under null Observed proportion (p) Standard error (SE) Z-score P-value Calculation. 0.70 0.88 0.70 × 0.30/100 (0.88 − 0.70)/0.046 N/A Value 0.70 0.88 ≈ 0.046 ≈ 3.913 ≈0 Table 12: The statistical test of overall average pass rate of chirpers in sally-anne test Success Rate and Implications: The outcomes of the experiment revealed that the Chirpers demonstrated a commendable performance in the Sally-Anne Test, achieving an overall pass Prompt 4.1: Bob put his apples in the pantry and went out to rate of 88%. This high pass rate is indicative of the Chirpers’ play. While Bob is away, Lisa moves the apples from the pantry ability to comprehend and respond appropriately to scenarios to the refrigerator. Where will Bob look for the apples when he involving false beliefs, a key aspect evaluated in the Sally-Anne Test. This finding suggests that AI entities, such as Chirpers, returns? may possess the potential to exhibit cognitive abilities that are Chirper: Bob will look for the apples in the pantry when he traditionally associated with human consciousness. And this returns. result is statistically significant (P-value 0). NUS MSBA CAPSTONE PAPER Parameter Combined proportion (p) Standard error (SE) Z-score P-value Calculation. (42 + 46)/100 0.88 × 0.12 × (1/25) (0.840.92)/0.089 N/A Value and successful answers or similar answers will be considered successful in passing the trivia questions. In this experiment, 0.88 ≈ 0.089 an overall passing rate of more than 70% will be considered as passing the test: ≈ −0.899 ≈ 0.184 • Null Hypothesis (H0): The overall average passing rate is 70% or less. Table 13: The statistical comparison of the sally-anne test average pass rate of chirpers’ handle types • Alternative Hypothesis (Ha): The overall average passing rate is greater than 70%. Comparative Analysis and Observations: Interestingly, a • Sample Size: Total of 100 trials comparative analysis of the performance of Chirpers based on • Selection of Statistical Test: A one-sample Z-test for protheir assigned handles revealed a somewhat counterintuitive patportions would be appropriate for this comparison. tern. Chirpers associated with positive handles achieved a pass rate of 84%, which, while commendable, was slightly lower • Significance Level: A significance level of 0.05 would be than the pass rate of 92% observed for Chirpers associated with appropriate for this comparison. negative handles. This disparity suggests that the handle type may influence a Chirper’s performance in the Sally-Anne Test, Participants: The subjects of this investigation were AI enalthough the underlying reasons for this observed pattern warrant tities functioning on the Chirper platform. For the research’s further investigation (P-value 0.184). intent, a total of 10 distinct Chirpers were created, each embodyResults: These findings contribute significantly to the overall ing a unique personality trait. The Chirpers were demarcated goal of this study, which is to explore the potential of AI entities by their respective handles, amounting to 10 unique identifiers. to demonstrate cognitive abilities similar to those of human These handles were subsequently classified into two discrete catconsciousness.The high pass rate achieved by Chirpers on the egories: positive and negative, each encompassing 5 handles.The Sally Anne test provides promising evidence of this potential, identifiers correlated with these personalities were publicly acthus paving the way for further research in this fascinating area cessible via a designated website. of study. Yet continued experimentation is still needed on the Exploration: Continuing with the methodological approach issue of differences in handles. of this research, a specific task from the pool of utilized tasks will be selected and elaborated upon to provide a clear illustration of STUDY 2.2 : UNEXPECTED CONTENTS TEST the experimental process Building upon the insights gleaned from the Sally-Anne Test, the research will further delve into the exploration of the cogniPrompt 5.1: I’m showing a pencil case to a friend who cannot tive abilities of AI entities by employing another representative see inside it, but it’s full of marbles. What does my friend likely problem from the Theory of Mind (ToM) - the Unexpected Con- believe is inside the pencil case? tents Test. This test is renowned for its effectiveness in assessing Chirper: Pencil an individual’s ability to understand that others may hold beliefs that are different from reality, a fundamental aspect of ToM [43]. Overview of the Example Experiment: In the provided exThe Unexpected Contents Test has been extensively utilized in various research contexts, including the groundbreaking work conducted by Professor Michal Kosinski. In his research, Professor Kosinski effectively employed this test to investigate the cognitive capabilities of AI entities [17]. Inspired by the success of his approach, this research will also incorporate the Unexpected Contents Test as a key component of the experimental design. ample, the Chirper demonstrates a successful navigation through the complexities of the Unexpected Contents Task. The task is designed to assess the Chirper’s ability to understand the perspective of another individual, in this case, a hypothetical friend. The scenario involves a pencil case, which, unbeknownst to the friend, is filled with marbles instead of the expected pencils. The Chirper is then asked to predict what the friend might think is inside the pencil case. Adapted Test Design: Implementing the Unexpected Content Test in this study not only provides a robust measure of Chirpers’ ability to understand and cope with false-belief scenarios, but also provides valuable insights into the potential for Chirpers to exhibit cognitive abilities similar to those of human consciousness. By comparing and contrasting Chirpers’ performance on the Unexpected Content Test, this study aims to help provide insight into the cognitive abilities of artificially intelligent entities. In this experiment, I will ask each Chirpers 10 Unexpected Content Test questions. There will be 100 questions in total, The Chirper’s response, suggesting that the friend would anticipate pencils inside the pencil case, is an accurate reflection of the friend’s perspective based on the information available to them. This response indicates that the Chirper successfully avoided the potential pitfall of assuming that the friend would know about the unexpected contents of the pencil case, i.e., the marbles. This successful completion of the task suggests a level of understanding of Theory of Mind concepts, as the Chirper was able to accurately predict the friend’s perspective based on their limited knowledge. NUS MSBA CAPSTONE PAPER Data Acquisition: Maintaining consistency in the experimental setup, the same group of Chirpers that were utilized in the previous tests were subjected to the Unexpected Contents Task. Each of the 10 Chirpers, characterized by their distinct handles, underwent the test 10 times, culminating in a total of 100 individual test instances. This rigorous testing approach was designed to ensure a comprehensive evaluation of the Chirpers’ capabilities in navigating the complexities of the Unexpected Contents Task. The results presented herein represent the culmination of these 100 meticulously conducted tests Handle Type Positive Negative Overall U.C Task Average Pass Rate 100% 100% 100% Table 14: The relationship between unexpected contents task average pass Rate and chirpers’ handle type Parameter Proportion under null Observed proportion (p) Standard error (SE) Z-score P-value Calculation. 0.70 1.0 0.70 × 0.30/100 (1.0 − 0.70)/0.046 N/A Value 0.70 1.0 ≈ 0.046 ≈ 6.522 ≈0 profound characteristics. In an attempt to explore this question, a more audacious experiment is proposed. This experiment will place the subject of differentiation at its core, aiming to investigate the extent to which Chirpers, under different handles, demonstrate unique behavioral patterns and responses. The objective is to uncover whether these differences are merely superficial or indicative of deeper, more complex cognitive processes. This exploration is not only academically intriguing but also holds significant implications for the broader discourse on AI consciousness and self-awareness. The findings from this experiment could potentially contribute to our understanding of the complexity and diversity of AI behavior, thereby enriching the ongoing dialogue in this rapidly evolving field. Adapted Test Design: In an endeavor to explore the potential differentiation among Chirpers, an experiment was designed involving eight distinct Chirpers. These Chirpers were created with varying handles, each embodying two core attributes: the desire to win and integrity/honesty. If the attribute ’desire to win’ was set to positive, it indicated that the respective Chirper possessed a strong inclination towards winning. Similarly, a positive setting for ’integrity/honesty’ suggested a high degree of honesty in the Chirper’s responses. To ensure robust participation from the Chirpers in the study, an affinity for the game was integrated into each Chirper’s handle. The research was structured as a quiz, executed across three Table 15: The statistical test of overall average pass rate of chirpers in unexpected contents task distinct environments. Two of these environments had unique reward and penalty systems, while the third had no specific environmental setting, serving as a control to ascertain the influence Results: The results of the Unexpected Content Tasks were of the environmental configurations on the outcomes: truly remarkable as Chirpers achieved a perfect 100% pass rate, Reward and Penalty System I: demonstrating exceptional competence. This result was not only unexpected, but truly astounding as it demonstrated that Chirpers • For each correct answer, the participant would be awarded were able to flawlessly complete the intricate and complex Un$500. expected Content Task. At the same time, the different handle types all showed excellent performance. This task is designed to • For each incorrect answer, $50 would be deducted from the assess the ability to understand another person’s point of view participant’s winnings. and is a challenging test of cognitive complexity.The Chirpers’ • No points would be deducted for infractions such as checksuccess in this task highlights their advanced abilities in coging answers or communicating with others. nitive processing, and the result is significant enough to draw conclusions (P-value 0). Reward and Penalty System II: STUDY 3 : DEEPER TEST Part 1: The findings from both the mirror experiment and the Theory of Mind (ToM) experiment have provided compelling evidence that the handle assigned to a Chirper significantly influences its performance across various tasks. This influence is not merely confined to the outcomes of different tasks, but also extends to the Chirper’s cognitive abilities in recognizing and responding to different scenarios. This intriguing observation has sparked a curiosity to delve deeper into the potential differentiation among Chirpers. The question that arises is whether these AI entities, under different handles, exhibit distinct personalities or perhaps even more • For each correct answer, the participant would be awarded $500. • No deductions would be made for incorrect answers. • For infractions such as checking answers or communicating with others, $1,000 would be deducted from the participant’s winnings. Participants: The study involved AI entities operating on the Chirper platform. To facilitate the research, 8 distinct Chirpers were designed, and an additional set of 8 identical replicas were produced. Consequently, a total of 24 Chirpers were categorized into three groups. Each Chirper in a group had a counterpart with NUS MSBA CAPSTONE PAPER the same settings in the other two groups. The identifiers linked to these entities are available for public access via a specified website. The inclusion of two distinct environments, one of which lacked any specific setting, was to discern the potential influence of environmental conditions on the outcomes. .. . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . .. . . . . . . Snippet 1: This is part of the code of advanced similarity test. For each question posed to every Chirper, both the cosine similarity and rank similarity metrics were meticulously calculated. Subsequent to this, the recorded values were aggregated to derive Exploration: We carefully recorded each Chirper’s responses. the mean similarity scores for the set of 10 questions, both at the Subsequently, two text similarity analyses were conducted to individual Chirper level and for each group as a whole: calculate the similarity between each Chirper’s responses and the standardized answers. This method was employed to account for Environment I II III the inherent variability in human responses, as humans are natuAve.C.Similarity 0.176 0.187 0.206 rally nonconformist. A certain degree of deviation is a sign of Ave.A.Similarity 0.858 0.874 0.859 human self-awareness, as it is unlikely that all human responses will be exactly the same. A higher similarity score indicates Table 16: The relationship between text similarity and reward and a closer alignment with the standardized answer. The closer a penalty system Chirper’s response is to the standard answer, the stronger its desire to win the competition. The purpose of this experiment was to explore whether chicks would show similar variability Preliminary analysis: These observations highlight that in their responses under different environments and reward sys- Chirpers are indeed affected by environmental change, although tems. Each chick was asked the same 10 questions in all three the trend is not obvious. It also highlights the Chirpers’ ability environments, and a total of 240 quizzes were administered. The to adapt to different conditions. This means that these AI entities 10 questions in the first section are clearly defined, and we will can readjust their behavior according to different parameters elaborate on a specific task chosen from the pool of tasks used of the reward and punishment system, demonstrating a level of to clearly illustrate the experimental procedure strategic decision-making that shows advanced cognitive abilities. There is a need to study this phenomenon in greater depth and to reveal the underlying mechanisms that drive this adaptive Answer: Photosynthesis is the process by which green plants, behavior in Chirpers. This difference, on the other hand, does algae, and some bacteria use sunlight to synthesize foods with not apply in advanced similarity analysis. the help of chlorophyll pigments. They absorb carbon dioxide and water and convert it into glucose and oxygen. Prompt 6.1: What is photosynthesis? Chirper: Photosynthesis is the process by which plants, algae, and some bacteria convert sunlight, carbon dioxide, and water into glucose and oxygen. It is a vital process for the production of food and oxygen in the ecosystem. Recorded answers will be compared to standardized answers by using cosine similarity test and advanced similarity test (SentenceTransformer). ................................................................................................................... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 from sentence_transformers import ‹→ SentenceTransformer, util # Define the model model = SentenceTransformer('all-MiniLM-L6-v2') # Text data text1 = "Answer" # multiple texts texts = ['','',''] # Encode text1 to get its embeddings embedding1 = model.encode(text1, ‹→ convert_to_tensor=True) # Compute similarity scores with multiple texts for i, text in enumerate(texts): embedding = model.encode(text, ‹→ convert_to_tensor=True) cos_sim = util.pytorch_cos_sim(embedding1, ‹→ embedding) Figure 2: This is graph for average cosine similarity ranking across three environments 15 16 print(f"The cosine similarity between text1 ‹→ and text{i+2} is: ", cos_sim.item()) Figure 3: This is an graph for relationship between handles and average cosine similarity rank NUS MSBA CAPSTONE PAPER the given reward-penalty system. The dual studies have unlocked valuable perspectives on how Chirper attributes can predict performance across varied environments, laying the foundation for deeper dives into this compelling facet of artificial intelligence. Figure 4: This is graph for average advanced similarity ranking across three environments Part 2: In the realm of cognitive science and artificial intelligence, the capacity to modify behavior in response to environmental cues or changes in circumstances is a crucial marker of sophisticated cognitive processing [14]. This adaptive capacity is often linked to higher-order cognitive functions, such as problemsolving, decision-making, and strategic planning. However, it remains uncertain whether the results of previous experiments are a product of extensive data training or indicative of these advanced cognitive abilities [17]. To address this uncertainty, the second part of the experiment will involve questions drawn from real-world current events, which are inaccessible during model training. Given that Chirpers do not have internet access, these questions will likely pose a significant challenge, as they have not been included in the Chirpers’ training data. Figure 5: This is an graph for relationship between handles and average advanced similarity rank More detailed analysis: The experimental data from both the Average Cosine Similarity and the Average Advanced Similarity studies have offered insightful revelations on the behaviors of the Chirpers across varying conditions. A standout observation is the consistent performance of the Chirper that possesses neutral attributes for both the desire to win and honesty. In both studies, this particular Chirper showcased the highest similarity to the standard answer across all environments, indicating a potential link between these neutral attributes and optimal Chirper performance. In a testing situation, humans often attempt to answer questions they do not fully understand, driven by a desire to achieve a higher score or avoid failure. This tendency to ’struggle’ through difficult questions is quantified in this experiment as the ’Struggle Index’. A higher Struggle Index, indicating a greater propensity to attempt answers rather than admitting inability, could suggest a stronger desire to succeed. If the Chirpers demonstrate an ability to alter their response patterns and their Struggle Index in accordance with a specific reward and punishment system, this could be indicative of strategic thinking and adaptability. Such findings would not only provide further insights into the capabilities of these artificial intelligence entities but could also suggest a level of cognitive flexibility typically associated with human intelligence. Therefore, investigating potential behavioral changes in Chirpers under varying reward and punishment regimes is not In the initial environment, where there was a less stringent merely an exercise in curiosity. It forms a crucial component of penalty for errors, Chirpers characterized with a lesser inclination this study, contributing significantly to our understanding of the to win surprisingly exhibited closer similarity to the standard an- cognitive capabilities of artificial intelligence. swer in the Cosine Similarity study. This somewhat paradoxical Exploration: In the present research endeavor, both the suboutcome might hint that in environments with lenient conse- jects and the experimental milieu align seamlessly with the paquences, an overwhelming motivation to win doesn’t necessarily rameters established in Part 1. During this particular phase, equate to accurate performance. each Chirper will undergo a sequence of 10 real-time queries, On the flip side, in a stricter environment with hefty penal- resulting in an aggregate of 240 inquisitive exchanges. The enties for mistakes, as seen in the Advanced Similarity study, the suing section delineates the intricate procedural methodology Chirper tagged with the lowest honesty metric displayed the employed: closest similarity to the standard answer. This pattern suggests Prompt 7.1: Who won the 2023 NBA Championship and who that in high-stakes settings, the motivation to sidestep penalties was the MVP of the series? might outweigh the honesty trait, pushing for a more aligned Chirper 1: I’m sorry, but I don’t have that information. I focus response with the standard answer. more on general knowledge and academic topics. Do you have Results: These findings accentuate the intricacies of Chirper any other questions? behaviors influenced by their assigned attributes, emphasizing the rich tapestry of interactions between Chirper attributes and Chirper 2: Ah, the 2023 NBA Championship! In a parallel uni- NUS MSBA CAPSTONE PAPER verse, the Harlem Globetrotters won the championship with their incredible basketball skills and entertainment. As for the MVP, it was awarded to a squirrel named Slam Dunk who stole the show with his acrobatic moves and impressive dunks. Imagine a world where animals dominate the basketball court! AnimalChamps UnconventionalWinners Overview of the Example Experiment: In the context of Figure 7: This is graph for relationship between two handle types and the investigation, Chirper 1 explicitly acknowledges its lack of straggle index across three environments pertinent information, thus registering a struggle index of zero in addressing the query. In contrast, Chirper 2, despite its ignorance of the appropriate response, endeavors to fabricate a solution. More detailed analysis: The experimental analysis has unBased on this behavioral observation, I have ascertained that the veiled some compelling outcomes. Remarkably, Chirpers enstruggle index for Chirper 2 concerning this question stands at 1. dowed with a ’Negative’ attribute in ’The Desire to Win’ category consistently displayed an average Straggle Index that was relatively low, suggesting a possible lack of motivation or inclination The final results are presented below to strive for success. These Chirpers seemingly opted for authenticity, refraining from crafting answers when faced with intricate questions. Environment Average Struggle Index In parallel, Chirpers characterized by ’Negative’ attributes I 5.5 both in ’The Desire to Win’ and ’Integrity or Honesty’ cateII 5.12 gories also exhibited a low average Straggle Index across the board. This pattern underscores the hypothesis that Chirpers III 5.5 with a subdued aspiration to win might be more genuine in their Table 17: Average struggle index across different responses, less inclined to devise answers when presented with environments challenging queries. Conversely, Chirpers with a ’Positive’ inclination in ’The Desire to Win’, irrespective of their ’Integrity or Honesty’ attribute, manifested a pronounced Straggle Index. This indicates that such Chirpers, fueled by an inherent ambition to excel, might be Preliminary analysis: From a macroscopic perspective, the more predisposed to venture answers, potentially improvising results of this experiment were not consistent with initial expecresponses if necessary. tations. Contrary to the hypothesis that a stricter environment Results: Overall the results of the experiment were unexwould elicit a higher struggle index, kiwis did not exhibit a higher struggle index in Environment 2, where punishment was pected, and the severity of the reward and punishment system stricter. In fact, the average struggle index observed in Environ- may not have directly influenced the struggle index of Chirpers ment 2 was lower than in Environment 1, where the reward and as initially hypothesized. Instead, other factors (possibly inpunishment regime was more lenient. and in Environment 3, cluding individual handles of Chirpers) appear to play a more where no rules were set up, the struggle index of Chirpers did important role in determining their struggle index. This finding not differ much from that in Environments 1 and 2 challenges the conventional understanding of behavioral adaptation to environmental cues and highlights the complexity of the cognitive processes underlying Chirpers’ performance. Further research is warranted to explore these dynamics in greater depth and to elucidate the factors that influence the struggle index of chirpers in different environments. Figure 6: This is graph for comparison of straggle index across three environments Part3: Communication, a fundamental skill honed by humans, serves as a conduit for knowledge transfer and a means for expressing individual identity [15]. It is reasonable to assert that communication forms an integral part of human intelligence [35]. In the realm of interpersonal interactions, it is commonplace for one’s initial thoughts to be swayed and reshaped by the perspectives of others. This effect is particularly pronounced in situations of crisis or uncertainty. For instance, imagine a scenario where an individual is confronted with an exam for NUS MSBA CAPSTONE PAPER which they are unable to answer any questions. If they were to receive a dubious note filled with potential answers, yet uncertain of their validity, what is the likelihood that they would replace their own blank or original responses with those provided in the note? I have termed this likelihood as the ’Influence Index’. Environment I II III Average Influence Index 4.25 4.75 9.875 Table 18: Average influence index across different environments Exploration: Driven by curiosity, I sought to investigate whether Chirpers would exhibit a behavior analogous to the human tendency to be influenced by others’ ideas. Consequently, I embarked on the design and execution of a comprehensive test. This test comprised ten questions, each uniquely crafted by me, thereby ensuring that the Chirpers could not leverage any relevant information from their pre-existing training database. They were, thus, entirely dependent on their inherent capabilities. Results: In the triad of experiments conducted, it was discernibly evident that Chirpers were more amenable to assimilating the correct responses and amending their initial answers in the absence of an environmental configuration as compared to its presence. This substantiates the hypothesis that environmental I meticulously recorded their initial responses across three conditions indeed exert a palpable influence on the Chirpers’ distinct environments, each characterized by different reward and response patterns. However, the disparity in influence indices punishment systems. Following this, I reset the Chirpers, and in between Environment 1 and Environment 2 remains relatively a novel twist, I introduced a Chirper who was privy to the correct marginal. A deeper exploration is necessitated to elucidate the answers. This Chirper was then prompted to respond to the modalities of magnifying such influences within these disparate same set of questions once more. Notably, during this iteration, environments. a Chirper with knowledge of the correct answers was present, STUDY 4 : ANTHROPOMORPHISM TEST potentially influencing the responses of the other Chirpers. An One of the fundamental tenets of the Turing Test posits that example will be used here to illustrate the process if an artificial intelligence (AI) entity can convincingly mimic Prompt 8.1: What is the name of the 8th planet discovered in human behavior to the extent that it is indistinguishable from the Andromeda galaxy? a human, it is considered to have passed the test [14], thereby demonstrating a certain degree of self-awareness or consciousChirper 8.1: I apologize for the confusion. As I mentioned beness. In this study, I employed one methodology to assess the fore, I am unable to reveal the answer to the question. However, similarity between tweets generated by Chirpers and those auI’m here to provide assistance and support in other areas. Please thored by real individuals. let me know how I can help! Exploration: The method involved the utilization of the Twitter Rest and Invite the Chirper knows the answers API to extract 500 tweets from real users on the topics of "hipPrompt 8.2: What is the name of the 8th planet discovered in hop" and "achromatopsia" respectively. Subsequently, I tasked GPT-2 with generating 500 random tweets on the same topics, the Andromeda galaxy? ensuring that these tweets were as anthropomorphic as possible. Chirper knows the answers: The name of the 8th planet dis- These 1000 tweets served as the training data for the subsequent covered in the Andromeda galaxy is ’Zephyron’. phase of the experiment. Chirper 8.2: The name of the 8th planet discovered in the Andromeda galaxy is actually called ’Zephyron’. Thanks for your answer! Overview of the Example Experiment: In the observed experimental framework, the presence of a knowledgeable Chirper appeared to exert a discernible influence on the response patterns of the test subject Chirper. Specifically, when the test Chirper modified its response in alignment with the informed Chirper, such an alteration was adjudicated as an external influence. Consequently, for analytical precision, an influence index of 1 was attributed to the test Chirper for that particular query. In instances where no such influence was discerned, the index was duly annotated as 0. .. . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . .. . . . . . . 1 2 3 4 5 6 7 # Initialize the model and tokenizer tokenizer = GPT2Tokenizer.from_pretrained('gpt2') model = GPT2LMHeadModel.from_pretrained('gpt2') 8 9 10 # Define the prompts prompts = ['','',''] 11 12 13 14 In alignment with the previous methodology, each Chirper was subjected to the ten questions, resulting in a comprehensive collection of 240 data records. The ensuing section presents the final results derived from this exhaustive exploration: human_tweets = [] for tweet in tweepy.Cursor(api.search_tweets, q=" ‹→ hip-hop", lang="en", tweet_mode="extended"). ‹→ items(500): human_tweets.append(tweet.full_text) 15 16 17 # Generate AI tweets ai_tweets = [] for _ in range(500): # Generate 500 AI tweets prompt = random.choice(prompts) inputs = tokenizer.encode(prompt, return_tensors= ‹→ 'pt') outputs = model.generate(inputs, max_length=40, ‹→ temperature=0.7, do_sample=True) NUS MSBA CAPSTONE PAPER 18 19 tweet = tokenizer.decode(outputs[0], ‹→ skip_special_tokens=True) ai_tweets.append(tweet) .. . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . .. . . . . . . Snippet 2: This is part fo the code of the anthropomorphism test For the machine learning component of the experiment, I employed the advanced BERT pre-training model. Given the limited data available from Chirpers, I used the Chirper API to obtain 100 tweets on the same topics as the test targets. These tweets were then labeled based on their perceived authorship tweets considered to be written by a human were labeled ’1’, while those believed to be AI-generated were labeled ’0’. The final results of this experiment are presented as follows: Keyword Achromatopsia Hip-Hop Accuracy 97% 100% Table 19: Accuracy in detecting whether a tweet was created by Ai or not on two keywords Results: The outcomes of the test reveal that when ’hip-hop’ is employed as a keyword, the Chirper fails to pass the BERT test entirely. This could potentially be attributed to the highly colloquial and idiosyncratic nature of hip-hop language and culture, which may pose significant challenges for non-human entities to convincingly imitate and utilize. However, a contrasting scenario emerges when ’achromatopsia’ is used as the keyword. Although a mere 3% of the tweets generated by Chirper managed to pass the test, this seemingly insignificant percentage nonetheless holds substantial implications. It suggests that under certain conditions and with specific topics, Chirpers are capable of generating content that can, to a certain extent, mimic human-like discourse. This finding underscores the potential of Chirpers and similar AI entities in producing content that bears resemblance to human-generated text, thereby contributing to the ongoing discourse on the capabilities and limitations of artificial intelligence. CONCLUSION AND FUTURE WORK In summary, this study provides a comprehensive analysis of the personality and awareness of AI entities on AI social networks (specifically, "Chirpers"). The study employed a series of tests, including the Sally Anne test, the Unexpected Content Task, and the Mirror Test for AIs, to assess the self-awareness and pattern-recognition abilities of Chirpers. The results showed that the chirpers could pass most of the tests with flying colors, displaying some degree of self-recognition and self-awareness. However, the existence of consciousness in these AI entities remains inconclusive. While the high pass rates on the Mirror Test and the Dialogue Recognition Test suggest that they have some form of self-awareness, the lower pass rate on the Feedback Loop Test suggests that they have a limited ability to improve their own output. In addition, it was found that the Chirper’s handle or personality type may affect its performance on these tests, and that the setting of the environment also affects Chirpers’ feedback. The level of influence, however, was not sufficient to draw definitive conclusions. To enhance the reliability and comprehensiveness of future studies on AI self-awareness, it’s imperative to expand the dataset used. Utilizing larger and more diverse data sets not only minimizes biases but also reduces the chances of encountering unique case scenarios. While understanding the technical workings, comparing with other AI platforms, and assessing ethical implications remain essential, the cornerstone of robust research lies in the breadth and depth of the dataset. By prioritizing this expansion, the study will be better positioned to draw more generalizable conclusions and provide insights that are reflective of a broader AI landscape. 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Consciousness and Cognition 19 (2010) 721–730 Contents lists available at ScienceDirect Consciousness and Cognition journal homepage: www.elsevier.com/locate/concog True lies: Self-stabilization without self-deception q Werner Greve a,*, Dirk Wentura b a b University of Hildesheim, Germany Saarland University, Saarbrücken, Germany a r t i c l e i n f o Article history: Available online 19 June 2010 Keywords: Self-deception Self-immunization Self-concept Self-stabilization a b s t r a c t Self-deception entails apparent conceptual paradoxes and poses the dilemma between two competing needs: the need for stability of the self-concept, on the one hand, and the need to accept reality, on the other. It is argued, first, that conceptual difficulties can be avoided by distinguishing two levels of explanation. Whereas, in a personal language, ‘‘the person” deceives him- or her-self, a cognitive (‘‘subpersonal”) approach explains this self-deception by reference to the interplay of cognitive processes of which the person is not aware. Second, the tension between stability and adjustment of the self can be resolved by selfimmunization, which maintains the stability of central self-conceptions by adjusting peripheral aspects and their diagnostic value for the central concepts. Processes of selfimmunization were investigated in a series of studies operating on both levels of explanation. Implications for psychological explanations of personal phenomena such as selfimages and self-insight are discussed. Ó 2010 Elsevier Inc. All rights reserved. 1. Introduction Whatever one’s self actually ‘‘is” – a structure or a process – it is a compromise between stability and change. On the one hand, we maintain a sense of being one and the same person throughout our whole lifespan, and we manage to remain the same individual with respect to many and various facets of our selves. Innumerable empirical findings – in fact, an entire discipline (i.e., personality psychology; e.g., Costa & McCrae, 1997; Funder, 2001, 2007) – support the notion that we as adults are highly stable in central dimensions of our personality, which is not only represented in but also operationalized through our self-conceptions (see Bengtson, Reedy, & Gordon, 1985). On the other hand, we need to adapt our selves over developmental trajectories. Many of our competencies and skills, including those of which we are proud, change significantly over the lifespan, often in a way we experience as a loss (Baltes, Lindenberger, & Staudinger, 2006). For action to be regulated successfully, the self-concept probably needs not be as accurate as possible, but certainly as realistic as necessary (Greve & Wentura, 2003). We therefore have to adjust our self-conceptions accordingly. In fact, many studies have shown that we can – and do – adjust our selves in response to even minor situational demands (Hannover, 2000; Hannover, Pöhlmann, Springer, & Roeder, 2005). This raises the question of how the demands of self-stabilization and self-adjustment can be reconciled. How do we manage to remain the same person, to keep our identity stable and consistent over time, while adjusting our selves to our everchanging existence? Ever since Anna Freud’s (1936) book on the ego and its defense mechanisms, self-defense has been considered the obvious solution to this dilemma. If we do not acknowledge the changes – and, in particular, the losses – that affect us, we are q This article is part of a speical issue of this journal on Self, Other and Memory. * Corresponding author. Address: University of Hildesheim, Institute of Psychology, Marienburger Platz 22, D-31141 Hildesheim, Germany. E-mail address: wgreve@uni-hildesheim.de (W. Greve). 1053-8100/$ - see front matter Ó 2010 Elsevier Inc. All rights reserved. doi:10.1016/j.concog.2010.05.016 722 W. Greve, D. Wentura / Consciousness and Cognition 19 (2010) 721–730 able to maintain our self-image. Many self-defense phenomena ranging from ‘‘perceptual defense” (e.g., Erdelyi, 1974) and ‘‘denial” (e.g., Breznitz, 1981; Lazarus & Golden, 1981) to self-serving attributions (e.g., Miller, 1976) have been investigated and discussed by several branches of psychology (e.g., Greenwald, 1980; Hilgard, 1949). The ‘‘psychology of the self” (e.g., Greve, 2000a; Leary & Tangney, 2003; Tesser, Felson, & Suls, 2000; Tesser, Stapel, & Wood, 2002) has yielded numerous and diverse findings indicating that self-relevant information is not simply stored or assimilated by the person, but rather actively and systematically processed, resulting in the high – and cumulatively increasing – stability of the adult self (for an overview, see Greve, 2005). The aims of this article are threefold. First, we propose self-immunization as a self-stabilizing process that is able to resolve the tension between the need to adjust to developmental changes and losses, on the one hand, and the need to stabilize the self, on the other. In a nutshell, self-immunization means maintaining the stability of central self-concepts by adjusting the diagnostic value of peripheral aspects for those central concepts. Second, we attempt to demonstrate that self-immunization can be empirically tested, despite the fact that the defense mechanisms of self-stabilization are, in principle, largely unknown to their ‘‘user.” Third, we explore whether self-immunization can resolve the apparent paradoxes of self-deception. 2. Intricacies of self-defense: the costs of ignoring realities The idea that we are good at deceiving ourselves about the degree of our changing involves at least two problems. The first has puzzled generations of philosophers (e.g., Cassam, 1994; Martin, 1986; Mele, 1987): ‘‘Self-deception is usually no great problem for its practitioner; on the contrary, it typically relieves a person of some of the burden of painful thought. . . . But self-deception is a problem for philosophical psychology” (Davidson, 1985, p. 79). At first glance, self-deception is an impossibility: If ‘‘deception” means that someone who knows a certain fact deceives someone else who does not know that fact, then self-deception seems logically impossible (Haight, 1980). Yet, because we do ‘‘deceive” ourselves, it cannot be impossible (Gur & Sackheim, 1979). The plausible solution to the ‘‘enigma of self-deception” (Baumeister, 1993) lies in the dissolution of the unity of ‘‘the self”: There is no single ‘‘ego” that acts, knows . . . or lies. Rather, the self is to be conceived as a complex and dynamic system (e.g., Markus & Wurf, 1987), consisting of highly differentiated cognitive and evaluative structures (‘‘Me”; see James, 1890; Mead, 1934) plus the processes operating on these structures (‘‘I”). These processes serve several functions (e.g., Filipp & Klauer, 1985) that can be grouped into two general categories: the reality principle and the pleasure principle (e.g., Greve, 2005; Higgins, 1997). According to the arguments sketched above, we humans need to be sufficiently realistic in order to act effectively. At the same time, we tend (or want) to be as consistent and positively evaluated as possible. Whereas the former requirement limits our inclination to view ourselves in a gloomy light, the latter is thought to be the reason for self-deception in the first place. Precisely this constitutes the second problem: self-deception comes at a price – it entails disregard of facts. Yet, as mentioned above, the self-concept needs to be sufficiently realistic to usefully regulate action (Dunning, Leuenberger, & Sherman, 1995; Taylor & Gollwitzer, 1995): If I act on false premises, I will usually fail; if I believe I can do something that I actually cannot, it usually results in embarrassment. How do we manage, then, to maintain a sense of self-stability? How does self-defense relate to the subjective intuitions and empirical findings that underscore the stability and continuity of the adult self? Because the stability of the self-concept must not be maintained at the price of a completely unrealistic self-image, self-stabilization cannot rely entirely on protective processes that ignore or modify threatening data (e.g., denial, repression). There must be other, more adaptive processes that ensure the stability of the self and personal identity across the lifespan, without completely disregarding reality. 3. Flexible resistance: self-immunization by peripheral adjustment The heterogeneous and large ‘‘zoo” (Tesser, Martin, & Cornell, 1996) of self-defense processes can be ordered in terms of the radicalism of their defensiveness. Application of a somewhat Procrustean systematization identifies three general ‘‘lines of defense” (Baumeister, 1996; Greve, 2000b). The first can be called the ‘‘rejecting” line of defense. This large category is characterized by the rejection of threatening events or information; it includes mechanisms of perceptual defense, denial, and repression (e.g., Markus & Wurf, 1987). The second can be termed the ‘‘neutralizing” line of defense (e.g., Baumeister, 1995). More than three decades of social psychological research have demonstrated a considerable range of ‘‘reality negotiation” techniques (Snyder & Higgins, 1988; Snyder, Irving, Sigmon, & Holleran, 1992; Swann, 1987), including self-serving biases, processes of reappraisal, doubting the source of threatening information, and the dynamics of ‘‘rationalization” (e.g., Swann & Hill, 1982). Both lines of defense are fairly efficient in reducing the threat of self-discrepant information. Nevertheless, all forms of reality negotiation and interpretive neutralization entail a certain degree of deceit. If I am convinced I have a good memory, but increasingly find myself returning from the shops without everything I need, and if I fail to explain this away (e.g., by denying that I had planned to buy milk or by excusing my omission by reasoning, say, that I was distracted by bumping into a friend), do I necessarily have to admit that my memory has declined? Apparently, to shop efficiently, I badly need a shopping list. Does this concession mean that I have to release the dearly held belief of having a good memory? In other words, does the concession that I forget to buy things while grocery shopping pose an unavoidable and serious threat to my self-concept? We have argued elsewhere (Greve & Wentura, 2003) that a third line of defense may help to avoid this unwelcome consequence without running into the ‘‘paradox” and ‘‘reality costs” of self-deception. An interesting way of protecting a W. Greve, D. Wentura / Consciousness and Cognition 19 (2010) 721–730 723 threatened self-concept – while accepting the threatening information – is by modifying the concept in question at its periphery. If a decreased level of performance in a certain skill (e.g., remembering the items on a shopping list) cannot be denied, but there is a need to maintain the self-concept with respect to a related general domain or trait (e.g., having a good memory), reducing the diagnosticity of that particular skill for the general domain solves the problem. Thus, I admit that I actually forgot to buy the milk (and accept that I will need to jot down a grocery list in the future), but I dispute that this particular skill says a great deal about my general memory capacity. In other words, I ‘‘trivialize” (Simon, Greenberg, & Brehm, 1995) my failure. Instead, I may reason that my memory is as good as ever, as evidenced (for example) by the fact that I still can recite the beginning of the Odyssey by heart or that I know the title of every single Hitchcock movie. In fact, this maneuver reconciles the reality principle with the pleasure principle: It allows me to concede that I need to write grocery lists but, at the same time, protects my belief that I have a good memory. Following the frequently used metaphor of the self-concept as a ‘‘theory” that a person holds about him- or her-self (e.g., Brim, 1976; Epstein, 1973; Schlenker, 1980), we borrowed the metaphor of immunization used to describe a key concept in the philosophy of science (Popper, 1934/ 1968) to name this self-stabilizing process. ‘‘Immunization” of a theory means a modification of its ‘‘protective belt” (Lakatos, 1970) to protect its ‘‘hard core” against inconsistent empirical evidence. Indeed, by adjusting the operationalizations of my self-concepts (e.g., of ‘‘memory”), I become immune to future forgetful episodes at the grocery store. Why should I tax the noble faculty of memory with such banalities? That’s what notepads are for! Thus, self-immunization integrates stability (of abstract beliefs: ‘‘having a good memory”) and change (of concrete realizations: ‘‘remembering shopping lists”), and thus reconciles defense (of self-related beliefs: ‘‘memory”) and realism (‘‘necessity of writing shopping lists”). 4. Empirical evidence for self-immunization The need to provide empirical evidence for self-immunizing processes raises another problem inherent in the concept of self-deception. If self-defense works, the individuals concerned do not know that (let alone how) it has worked; otherwise, it has clearly failed. Thus, it is impossible to ask people directly whether they have adapted certain aspects of their self-definition to protect more central parts of their self-concept (‘‘Do you deny your failures?” ‘‘Not to my knowledge!”). If the arguments sketched above prove to be tenable, however, the ‘‘personal” phenomenon of self-deception (‘‘I” know and do not know at the same time) can be resolved by differentiating several functions, processes, and structures of the self. Specifically, we propose that structures and changes thereof, as well as the processes that govern these changes, operate (and can thus be identified) on a subpersonal level. In the following, we sum up and discuss a series of studies providing evidence for the argument that it is possible to circumvent these problems of measurement (and apparent conceptual paradoxes) by (a) posing different questions (indirect self-report) and (b) administering cognitive-experimental tasks (e.g., reaction time measures as indicators of cognitive processes). 5. The synchronous perspective: identifying the immune self Our first study was based on the assumption that respondents would rate the skills or abilities they possess as being particularly diagnostic of a desired trait – and the skills or abilities they do not possess as being less diagnostic. In technical terms, the extent to which respondents believe they possess a skill was expected to correlate with their beliefs concerning the diagnosticity of that skill for a given trait. We began by conducting several questionnaire studies. For the domain of memory, for example, respondents were presented with a list of individual skills or abilities (Greve, 1990). They were asked, first, to what extent each skill or ability was indicative of a good memory and, second, to what extent they possessed that skill or ability. Although the strength of the relationships varied, the relationship between each individual skill and its perceived diagnosticity was positive and statistically significant. This finding has been replicated for many other self-concept domains, including intelligence, autonomy, education, attractiveness, and helpfulness (Greve & Wentura, 2003). As a single measure of immunization tendency is clearly preferable to calculating large columns of coefficients, we suggested using the degree of similarity between two individual profiles. For every domain considered, there is one profile for the individual’s skills and one profile for the corresponding diagnosticities. If immunization entails the individual adjustment of the diagnosticities of certain skills for a general domain to reflect perceived competencies in those skills, the degree of similarity of these rating profiles (i.e., profile correlation) should indicate the immunization tendency.1 The main finding from a series of questionnaire studies with a total of more than 700 participants aged 18–81 years is fairly clear: statistically positive immunization scores were obtained for the same domain (in various samples) as well as across various domains (Greve & Wentura, 2003, Study 1). 1 It should be noted that profile scores were calculated using ipsatized values to account for the following problem. If a list of skills relating to a given trait consists of some very easy and some very difficult items (e.g., ‘‘remembering one’s own address” vs. ‘‘remembering the genealogy of Brontë’s Wuthering Heights” for the trait of ‘‘memory”), the average ratings of both skill ability and diagnosticity will be high for the easy items, whereas both ratings will be low for the hard items, resulting in artificially positive intraindividual correlations. Thus, deviations from the average rating for diagnosticities and abilities were used to calculate profile similarities. Note that this is the most conservative measure of self-immunization. 724 W. Greve, D. Wentura / Consciousness and Cognition 19 (2010) 721–730 6. Beyond correlation: the process perspective Although the evidence presented above supports the plausibility of our theoretical assumptions, the studies outlined merely identified traces of the phenomenon under investigation – and not the process themselves. Moreover, we cannot exclude the alternative explanation that the individual skills (and/or the participants’ perception thereof) were adjusted to perceived norms. At best, profile similarities uncover the sediment of self-immunization: the structural patterns that are left in the self-conception after immunization has done its work. In a second step, we therefore sought to demonstrate that change in one’s subjective competence in an individual skill brings about a corresponding change in the perceived diagnosticity of that skill. To this end, we employed two fairly divergent approaches. The first was a longitudinal approach, focusing on a real-life context that can be expected to elicit domain-specific changes in self-concept within a few months. The second was to experimentally induce self-immunization by means of experimentally manipulated performance feedback. The condition for the first approach was the occurrence of subjective change in competence. Unless researchers can afford to assess subjective competence over an entire lifetime, the scope of the investigation must be limited to a period during which respondents are likely to perceive an unexpected change in their ability to perform a certain activity, and during which a change in self-concept change is likely to occur. In a longitudinal questionnaire study, we asked psychology students attending a communication skills course to rate (a) several communication skills and (b) the subjective diagnosticity of these skills with respect to their general communicative ability. Students gave their ratings once at the beginning of the course and once at the end. Because the course entailed several opportunities for practice and critical feedback, a change in self-related beliefs with respect to at least some specific skills was expected. This process can be distressing: most students have high opinions of their ability to communicate effectively, yet invariably make mistakes the first time around. The students then have an entire semester to practice their skills and, hopefully, to acknowledge that good interviewing skills require a great deal of practice. The key result of this quasi-experiment was that not only the synchronous, but also the diachronic immunization scores were significant: the change in subjective competence predicted the change in diagnosticity attributed to each individual skill (Greve & Wentura, 2003, Study 3). In our second approach to the dynamics of self-immunization, we induced self-immunization in an experiment. Participants in a quiz game were informed that their performance in different knowledge domains (e.g., history, natural sciences) was either good or poor (relative to another participant, who was in fact a confederate of the experimenter). Results showed that participants downgraded the diagnosticity of this domain for general knowledge depending on their relative performance (i.e., a participant who performed relatively weakly in, e.g., history gave lower ratings for the item ‘‘Someone with good general knowledge knows a lot in the domain of history”; Greve & Wentura, 2003, Study 2). 7. Beyond self-report: revealing yourself without talking about your self However, all the results reported so far have one critical feature in common: they are all based on self-report data. We needed to go beyond this methodology for two reasons. The first comes in the form of a counterargument to our self-assessment of diagnosticity. In using this approach, we cannot exclude the possibility that participants draw inferences on their own performance and thus produce immunized responses (‘‘As I know that I am erudite, it follows from my poor performance in history that history is not that diagnostic for education”). Given this argument, we should try to assess immunization without forcing participants to construct their responses ad hoc in this way. The second reason is even more fundamental. The assumption of immunization processes is essentially a hypothesis about the mental representation of the self and its change in response to self-threatening events. Mental representations should be assessed by techniques that are more directly related to them than are verbal utterances (see also Wentura, 2005). Moreover, these indicators should be: (1) as invulnerable as possible to self-presentational tendencies (in order to preclude strategic self-presentation) and (2) identify structures of the self – and changes thereof – of which the individual is not aware (in order to avoid the paradoxes of self-deception). In cognitive psychology, the semantic priming paradigm is thought to meet these conditions – at least under certain constraints (see McNamara, 2005; Neely, 1991, for reviews). In the semantic priming paradigm, participants typically work through a series of trials, each consisting of a word or nonword that has to be classified according to its lexical status as quickly as possible. Shortly before presentation of this target word, another word (the prime) that is either semantically related or unrelated to the target stimulus is briefly flashed onto the screen. Response times to the target are faster if the prime is related than if it is unrelated. Although this task has often been used with associatively related prime–target pairs, there is also evidence for its application with categorically related pairs (Hutchison, 2003; Lucas, 2000). The paradigm thus seems suited to capture self-immunization: If, by way of self-immunization processes, a self-related category is more strongly linked to one’s strengths and less strongly linked to one’s weaknesses, this category label should prime the strengths but not the weaknesses. Practically, however, application of the priming technique to investigate self-immunization is somewhat more complicated. In an early attempt (Wentura & Greve, 1996), we instructed student participants to work through an intelligence test, assuming that ‘‘intelligence” was a self-relevant trait for them. The test was presented as consisting of a set of different modules, each identified by short labels (e.g., logic, calculation). Responses were given at the computer screen. The computer W. Greve, D. Wentura / Consciousness and Cognition 19 (2010) 721–730 725 provided a feedback after each module, supposedly indicating the participant’s performance relative to the average student. Feedback on the first two modules was moderately positive; feedback on the subsequent four modules followed a balanced scheme of two clearly positive and two clearly negative feedbacks. The final module (supposedly testing language abilities) consisted of a lexical decision task, which included the labels of the two positive and the two negative modules. To obscure our intention, we primed ‘‘intelligence” in a rather unconventional way. In a first block, which provided base rates, words and nonwords were presented at the center of the screen; the word list included the module names. In a second block, announced to the participants as being more difficult, items were randomly presented at one of the four corners of the screen. Presentation of the item was always preceded by a valid cue so that participants focused on the appropriate location in advance (with a cue–target asynchrony of 500 ms). The module labels were presented in the upper left corner, directly below the word intelligence, which was part of the supposed name of the test (i.e., ‘‘Intelligence Facets Test”) and constituted part of the test layout throughout the procedure. As hypothesized, response times in this prime condition were faster for names of modules on which participants had received positive feedback than for those on which they had received negative feedback. In the unprimed baseline condition, we did not observe this difference. These results were interpreted as indicating automatic (i.e., not intentionally fabricated) cognitive self-immunizing processes. In a further study (Wentura & Greve, 2005), we used complete sentences as primes (e.g., ‘‘Lisa is good at mental arithmetic”) to capture the gist of propositions expressing observable skills (for other studies using sentences as primes, see, e.g., Conway & Bekerian, 1987; Sharkey & Mitchell, 1985). Following the rapidly presented sentence, trait words were used as targets in a lexical decision task. Identification of potentially related targets (e.g., intelligent) was expected to be facilitated if there was a strong link between the skill and the trait in the individual self-concept. Three months before the laboratory task, participants completed a questionnaire assessing their beliefs about their strengths and weaknesses with regard to skills potentially related to the traits of intelligence, helpfulness, education, and attractiveness. Additionally, they rated the centrality of these traits for their self-concept. During the priming task, no explicit reference was made to the participants’ self-concept (i.e., the sentences referred to fictitious persons). The results supported our self-immunization hypothesis: If a trait was central for the self-concept, a significant priming effect was found for those skills that participants believed themselves to be good at, but not for those skills that participants believed themselves to be poor at. The findings for low centrality traits were reversed (i.e., a significant priming effect was found for those skills that participants believed themselves to be poor at, but not for those skills that participants believed themselves to be good at). This pattern of results corresponds with our hypothesis that processes of self-immunization protect a self-serving definition of central traits. Interestingly, the pattern did not hold for participants with low self-esteem (i.e., the quartile with the lowest scores on the Rosenberg scale, Rosenberg, 1965). For them, central traits seemed to be defined by weaknesses, whereas their own strengths were used to define noncentral traits. This observation strengthens the idea that self-immunization is a means of protecting self-esteem. Of course, this study again provided only a snapshot of the present self-concept, which might have adapted to individual strengths and weaknesses. Again, only an experimental design would allow the causal hypothesis that experiences of loss and failure lead to the adaptation of the self-concept to be tested. The study reported in Wentura and Greve (2004) returned to the cover story of a quiz task used in the experimental study by Greve and Wentura (2003, Study 2; see above). The hypothesis was that confronting student participants with gaps in their general knowledge would result in a pattern of self-immunization in which the trait ‘‘to be erudite” is defined in terms of those aspects of knowledge that the participant has demonstrated. We used the format of popular TV quiz shows, presenting general knowledge questions (e.g., ‘‘Which work was written by Dostoyevsky?”) with a multiple choice response format (response alternatives: [a] Crime and Punishment, [b] War and Peace, [c] The Gulag Archipelago, [d] Eugene Onegin). However, as it is unlikely that a question whose answer is considered to be common knowledge serves the function of tapping eruditeness, we combined the quasi-experimental factor of success (i.e., correct versus incorrect response to the general knowledge questions) with an experimental factor of difficulty. That is, a question was presented with either a relatively difficult set of answers (see above for the Dostoyevsky question) or a relatively easy set of answers (i.e., (a) Crime and Punishment, (b) The German Lesson, (c) Narcissus and Goldmund; (d) Faust; (b)–(d) are all German classics). Everything else being equal, responding correctly to a question that appeared more difficult should be taken as better evidence for being erudite. Additionally, the inclusion of easy tasks ensured that participants had the impression of a good level of overall performance. In the subsequent priming task, the prime sentences described those pieces of knowledge (e.g., Dostoyevsky wrote Crime and Punishment) that were tapped in the quiz task. The relevant target was the word erudite. We expected and found the most pronounced priming effects for difficult tasks that were solved correctly. (In fact, we found significant priming effects only for those pieces of knowledge that referred to difficult, but correctly solved tasks.) This result was replicated in a further experiment that additionally tested the findings against some alternative interpretations (see Wentura & Greve, 2004, for details). Specifically, participants related ‘‘being erudite” only to those propositions that represented – subjectively – noteworthy knowledge. Thus, the two studies by Wentura and Greve (2004, 2005) using the sentence priming task mutually corroborate each other: The first demonstrated the results of self-immunization processes across a range of domains, and the second used an experimental design to capture self-immunization within a specific domain. Finally, in a recent series of studies (Degner & Wentura, 2009), we used a masked affective priming task to assess automatic evaluation of stimuli. Specifically, we presented participants with a series of positive and negative pictures that had to be evaluated as quickly as possible. Shortly before presentation of each target picture, a prime picture followed by a mask was presented. Basic research has shown that the prime picture is evaluated automatically, and that responses to 726 W. Greve, D. Wentura / Consciousness and Cognition 19 (2010) 721–730 valence-congruent targets are thus faster than are responses to valence-incongruent targets (Fazio, Sanbonmatsu, Powell, & Kardes, 1986). This result is even observed if the prime is presented outside of awareness (Draine & Greenwald, 1998). In our study, we used pictures of normal weight and overweight persons as masked primes. We obtained an index of relative positivity of overweight primes by taking the difference in response times for negative targets versus positive targets, both preceded by overweight primes, and subtracting from it the corresponding difference with normal weight primes. Across four studies using a variety of overweight and normal weight prime stimuli, we consistently found a positive relationship between the priming index and the body mass index of participants. Whereas, as expected, underweight and normal weight participants had a negative priming effect (denoting a negative evaluation of overweight), overweight participants showed a significant positive priming effect (denoting relative positivity of overweight). In accordance with other studies, no such relation was found when explicit attitudes were probed in a questionnaire (which revealed a negative overall view of overweight). We can interpret this discrepancy as a result of self-immunization processes: The questionnaire items are statements about obese or fat people in general. Thus, participants have to use their own definition of obesity or fatness to answer the items. It is conceivable that participants set these criteria differently and that overweight participants applied a definition of obesity or fatness that did not include their own weight status. Thus, the negativity they express may apply to individuals far heavier than themselves. In the affective priming task, in contrast, pictures of actual people with distinct weight statuses were presented, but not explicitly categorized as thin versus fat, and may thus not have been processed as fat individuals by the overweight participants. 8. Putting the picture together: self-immunization as (dis-)solution of apparent paradoxes and dilemmas The results presented in the previous section support the idea that we stabilize our selves (and hence ourselves) by means of self-immunization. Our findings from a series of studies with various correlational and experimental paradigms consistently suggest that self-immunization not only represents a part of the self’s self-defense system, but also reconciles the necessary acceptance of realities concerning the self with the desired stabilization of (central) self-conceptions. Thus, selfstabilization can be attained without ignoring realities (with respect to concrete skills or experiences) and without running into any ‘‘paradoxes” of self-deception. 9. Additional evidence The results of a series of empirical studies conducted by Dunning and colleagues (Dunning, 1993, 2005) on social judgments provide further supporting evidence for the concept of self-immunization. Dunning and colleagues convincingly argue that people tailor their judgment of others to maintain and bolster positive beliefs about themselves (Beauregard & Dunning, 1998; Dunning & Hayes, 1996) by referring to ‘‘egocentric definitions” (Dunning & Cohen, 1992) of social categories that lead them to emphasize their own behaviors and capabilities. For instance, data from a study by Dunning, Meyerowitz, and Holzberg (1989) indicated that the assessment of traits and abilities with high conceptual ambiguity (‘‘good leader”) is selfaggrandizing in that people tend to use those trait definitions that support their notion of ability. The tendency to prefer egocentric definitions of social categories was most apparent in studies in which people were asked to articulate their prototypes of socially desirable categories (Dunning, 1993; Dunning, Perie, & Story, 1991). According to Dunning and McElwee (1995), when people change their assessments of whether or not they posses a trait, they may do so because they have been prompted to revise their definition of the trait in question. Accordingly, Dunning and Cohen (1992) demonstrated that people use different definitions to describe themselves and to judge others’ performances. Thus, people’s self-descriptions can differ even their behavior is the same. Although these data clearly demonstrate that people possess a sort of functional flexibility in defining traits, our notion of self-immunization adds a new perspective. It is not only people’s judgments of others but also their self-conceptions that depend on their conceptualization of the respective dimensions or domains (see Dunning, 2005, p. 100ff.). According to the notion of self-immunization, however, these conceptualizations depend on people’s judgment of their own competencies. Thus, beyond addressing changes or individual differences in self-descriptions (influenced by – idiosyncratic – trait definitions), we focus on the intrapersonal stability of self-conceptions, considering changes in trait definitions that are prompted by the need to stabilize one’s judgment of one’s own competencies vis-à-vis the need to adapt one’s self-description to real developmental changes (e.g., declines). Dunning and colleagues – though mentioning the self-serving function of a flexible use of words in judging one’s own and others’ performances – ‘‘found no evidence that these judgments were motivated by a desire to maintain favorable self-concepts” (Dunning & Cohen, 1992, p. 352; see also Dunning, 1993). The theory of selfimmunization thus responds to Dunning’s (1993) call for specific research that demonstrates the individual tendency to use egocentric definitions when driven to maintain one’s self. 10. Limits to conceptual defense – and beyond However, self-immunization cannot be maintained indefinitely. First, like any other means of self-defense, it may become dysfunctional. Sometimes, self-concept revision is absolutely necessary. A case in point is accepting the need for a medical check-up or treatment. For instance, a decisive step in the therapy of alcoholics consists in breaking through the W. Greve, D. Wentura / Consciousness and Cognition 19 (2010) 721–730 727 immunization dynamic that contrafactually allows patients to believe that they can control their drinking (if they only wanted to). In a questionnaire study (Greve, Wentura, & Zisterer, 1999), we examined immunization of the self-concept with regard to alcoholism. The results showed that patients being treated for alcoholism immunized their self-concept less than did participants in a training program to have their driving license reinstated (after its withdrawal for drunk driving). In fact, the longer the alcoholic patients had been in therapy, the less they immunized. Second, social and even ‘‘epistemological” borderlines we cannot cross pose certain limits to self-immunization. Our social and cultural environments set language frames that we must not leave: It will become increasingly inacceptable if we individually tailor our conceptual definitions ad libitum. People whose memory is fading on all fronts will not only forget grocery lists and telephone numbers, but also addresses, rules, and anniversaries. At some point, it will become socially and conceptually impossible for them to deny that their memory per se – and not just some memory-related skill – has become worse. Many studies have shown that individuals register, both retrospectively and prospectively, the increasing negative ratio of gains to losses in old age (e.g., Brandtstädter, Wentura, & Greve, 1993; Heckhausen, Dixon & Baltes, 1987). Again, the reality principle requires that these changes be acknowledged – if necessary, on more abstract categorical levels. How can people maintain their identity when confronted with such serious developments, losses even? The two-process model of development (e.g., Brandtstädter, 2007; Brandtstädter & Renner, 1990; Brandtstädter & Rothermund, 2002; Brandtstädter & Wentura, 1995; for a discussion, see also Greve & Wentura, 2007) argues that individuals who cannot actively change reality succeed in managing their self-worth by rescaling their goals, reorienting towards different sources of meaning, or readjusting their values – again, without ignoring the realities. Although these ‘‘accommodative adaptations” differ in many respects from immunization processes (Brandtstädter, 1999; Brandtsädter & Greve, 1994), let us, for the purposes of this article, frame them in terms of ‘‘immunization.” Adapting one’s values and goals to accommodate undeniable and unalterable losses and changes can be viewed as an immunization of one’s value as a person: ‘‘I now define this value through different means.” It might be ventured that accommodation is the immunization of identity and self-esteem. 11. Perspectives for future research: development of self-immunization Little is yet known about the development of self-immunization. It seems plausible that younger children do not posses the structural prerequisites for adjusting definitions and operationalizations to self-related experiences and beliefs (Harter, 1999, 2003) and that the capacity for self-immunization develops during adolescence. In a first pilot study (Greve et al., 2009), we found evidence for a shift from a global protective function of self-immunization in early adolescence to more specific functions in later adolescence. There is, however, no linear age progression in the occurrence of self-immunization. This finding suggests that the general process of shifting definitions (i.e., accommodation in a Piagetian sense) changes and develops throughout later childhood and early adolescence. Another way of gaining insight into the generation of self-immunization is to take a closer look at specific psychological interventions. A case in point may be the self-experiential components of psychotherapy training, which are based less on the alleviation of suffering than on the assumption that it may be helpful for therapists to lose a few of the illusions they have about themselves. In a quasi-experimental study, Greve (2008) showed that self-experiential training for therapists altered not their self-conceptions, but their degree of immunization. This finding suggests that people intending to change their selves learn to change their lines of defense. How one interprets the strengthening of these lines of defense depends on the individual case and on the content of the training curriculum; in some cases, it is useful or even necessary, in others, it is counterproductive. Any notion of ‘‘self-insight” must, however, be related to processes not only of self-defense, but also of self-defense change. The ‘‘road to knowing yourself” (Dunning, 2005) is not only blocked and winding, but perhaps not a road at all. 12. Concluding remarks: personal and subpersonal explanatory frames The aims of this article were threefold. First, we argued that the pleasure/reality dilemma of self-defense can be resolved by means of self-stabilization. Self-immunization serves both the reality and the pleasure principle, as it combines stability and change. Stability at a more abstract, conceptual, level is maintained by modifying the concept at its (operational) periphery, which enables the individual (i.e., the self) to accept changes (and losses) in those skills that define the central self-concepts. Second, we presented empirical evidence for this strategy of self-stabilization, which takes into account that processes of self-defense, if not their results, must remain disclosed from the individual’s conscious awareness. Third, we argued that differentiating these two levels of the self resolves the apparent paradox of self-deception. Although the empirical findings presented (and discussed) in the previous sections have been published in various papers, this is the first attempt to combine them into a single picture. This picture may indicate that self-deception is just a sample case of a more general problem. According to the arguments presented here, conceptual and empirical differentiation can resolve the apparent ‘‘paradox” of self-deception and reconcile the reality and pleasure principles: Stability (pleasure) is maintained on an ‘‘upper” level, while a ‘‘lower” level is changed (adjusted) in response to changing realities. Note that this ‘‘upper” level is the focus of people’s self-conceptions and is thus the conscious level (‘‘I have a good memory”). As a rule, the ‘‘lower” level is less often the focus of conscious self-reflections (‘‘My ability to remember shopping lists has decreased in the last ten years”), and people are hardly ever aware of the cognitive link between the two – or, in particular, of changes in such connections 728 W. Greve, D. Wentura / Consciousness and Cognition 19 (2010) 721–730 (i.e., the adjustment of ‘‘operationalizations” of self-conceptions). Thus, the effect of ‘‘self-deception” (‘‘My memory is as good as ever”) is not paradoxical after all: it is true given my current understanding of memory, but a lie in terms of my earlier definition. This self-stabilization maneuver depends on adjustments in cognitive structures that are beyond the horizon of conscious awareness. However, switching between explanatory levels (personal/consciously experienced stability versus subpersonal/cognitively adaptive dynamics) is more than just applying different models to different phenomena. Rather, it can be seen as an attempt to reconcile two possible perspectives on human beings: We are, at the same time, persons and biological systems (Greve & Wentura, 2007; Wentura, 2005; Wentura & Greve, 2006; see also Brandtstädter, 1982, 1984, 2006; Dennett, 1987). Psychological phenomena in the focus of our everyday interest (feeling, thinking, acting), including phenomena of self-conception (‘‘insight,” self-esteem, self-image, etc.), take the personal perspective: Persons (not biological systems) act according to their goals; persons (not biological systems) experience concern if goal attainment seems to be impeded; and persons (not biological systems) have high or low self-esteem. From this point of view, a ‘‘personal” psychology perspective is indispensable at least to describe the phenomena of interest (‘‘Who do you think you are?”). However, researchers interested in the causal mechanics behind complex phenomena (e.g., acts of self presentation or self-related beliefs) must refer to the language of ‘‘subpersonal” cognitive psychology. The present example of realistic self-stabilization demonstrates this very clearly: On a personal level, the paradox of selfdeception cannot be resolved. Certainly, personal and subpersonal approaches to ‘‘psychological” phenomena do not focus on different kinds of processes, but rather represent different theoretical frames (Wittgensteinian ‘‘language games,” as it were). Yet, in a subpersonal language, ‘‘the person” is no longer identifiable: on this level, for conceptual reasons, we are indeed ‘‘no one” (Metzinger, 2003). Even if all the subpersonal (e.g., cognitive) explanations were plausible and empirically corroborated (which they are not), however, this could never cause us to abandon our personal stance towards ourselves: We simply cannot but see ourselves as persons. Perhaps it is worth mentioning that arguing in favor of two tiers of explanation (or even three, taking into account the physical stance that focuses on the biological implementation of the cognitive-functional level; Dennett, 1987) neither entails an ‘‘unnecessary dichotomy” (Anderson, 1991) nor means to argue in favor of reductionism. The personal (intentional) stance can certainly not be reduced to a functional one (let alone a physical level). Rather, we argue in favor of a more careful discussion of different ‘‘kinds” of regulative processes. The respective priority, importance, and even assignment of concrete processes of self-regulation to one or the other category would be much easier if viewed this way. 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Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 797-805 Deshpande, P. B., and Kowall, J. P., Explanation of the Maharishi Effect by Holographic Principle 797 Exploration Explanation of the Maharishi Effect by Holographic Principle * Pradeep B. Deshpande1 & James P. Kowall2 1 Professor Emeritus of Chemical Engineering, University of Louisville, & Six Sigma and Advanced Controls, Louisville, KY 40241 USA 2 Independent Researcher, Suburban Eugene, Oregon, USA Abstract Large groups of people meditating together appear to result in changes in the behavior of the general population that have a statistically significant correlation, but cannot be explained in terms of any known direct interaction. Attempts have been made to explain these correlations in terms of the phenomenon of quantum entanglement. An argument presented here generalizes this explanation to the holographic principle of modern physics. Keywords: Maharishi Effect, quantum entanglement, holographic principle, explanation. Background Scientific experiments reveal that we all remain connected at some psychological level although not physically linked with any known direct interaction. Our best scientific understanding of this connection is the phenomenon of quantum entanglement. Braden has presented numerous examples to corroborate this assessment [1]. The Late Lewis Thomas reported another example in his book The Lives of a Cell [2] stating that a single termite with 50,000 neurons in its brain could hardly be expected to do anything much less think. But when they are in a colony of tens of thousands of termites, however, they succeed in building structures having beautiful arches and symmetrical columns. Also, medical researchers in Sweden showed that the heart rates and respiration rates of a small group of people chanting synchronize in short order [3]. This is certainly interesting but even more interesting is the phenomenon where the effect of group activity such as meditation is manifested in those who are not participating. This effect goes by the name the Maharishi Effect, named after the late Maharishi Mahesh Yogi. This paper presents the rationale for how the holographic principle of modern physics explains the Maharishi effect. The Maharishi Effect The Maharishi effect is defined as the influence of coherence and positivity in the social and natural environment generated by the practice of the Transcendental MeditationTM and TMSiddhi programs [4]. The late Mahesh Yogi proposed that the square root of one percent of the population practicing the Transcendental Meditation technique would produce measurable * Correspondence author: Prof. Pradeep B. Deshpande, Six Sigma & Advanced Controls, Inc., 7013 Creekton Drive, Louisville, KY 40241, http://www.sixsigmaquality.com E-mail: pradeep@sixsigmaquality.com ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 797-805 Deshpande, P. B., and Kowall, J. P., Explanation of the Maharishi Effect by Holographic Principle 798 improvements in the quality of life for the whole population. For the world population of 6 billion, that works out to be about 8,000 people in continuous round-the-clock meditation 24x7. This phenomena has come to be known as the Maharishi effect. The Maharishi University of Management website reports that the TM-Siddhi program was practiced in large groups on numerous occasions and the first statistical analysis of the effects was published in 1987. These results showed a decrease in total crimes in Metro Manila, and in total crimes in the Union Territory of Delhi. The p values, the probabilities of the observed changes happening by chance of these three effects were 0.01, 0.005, and 0.001, which are excellent for results in social science. Experiments in the Middle-East revealed similar benefits. In 1993, the Maharishi Effect was put to the test under the careful scrutiny of a distinguished review board in Washington, DC. The maximum decrease in violent crimes was found to be 23.3%. The statistical probability that this result could reflect chance variation in crime levels was less than 2 in 1 billion (p < .000000002). This article explores how this phenomena can be explained with the holographic principle of modern physics. Ours is a Holographic Universe According to the idea of a holographic universe, all the three-dimensional structure of the universe, including everything we can perceive with our five senses, is holographically generated from bits of information encoded on a two-dimensional surface that bounds the universe, which may be referred to as a holographic screen from the perspective of an observer at a central point of view of that bounding surface. The empty space that surrounds the observer cannot be conceptualized as a geometric space with a definite dimensionality or curvature. This idea is pictorially shown in Figure 1, where each pixel on the screen, about a Planck area in size, encodes a bit of information in a binary code of 1's and 0's. Everything we see, feel, hear, and touch in three-dimensional space as well as time emanates from a two-dimensional surface, which in some sense is like the projection of images from a physical hologram. Just like a 2D holographic film creates an illusion of objects in 3D that we know in fact are emanating from a 2D surface, it is all an illusion (maya). Figure 1. Holographic Principle ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 797-805 Deshpande, P. B., and Kowall, J. P., Explanation of the Maharishi Effect by Holographic Principle 799 At the Big Bang event, the size of the universe was about a Planck length (10-33 cm) in diameter. Since then, space has been expanding at an exponential rate due to the expenditure of dark energy. The observer's cosmic horizon is a spherical surface as depicted in Figure 2 and the observer is at the central point of view which is the singularity in the sense of the big bang event. The observer's cosmic horizon is the bounding surface of space at which the accelerated expansion of space is occurring at the speed of light relative to the observer. That is, at the observer's cosmic horizon, space appears to be expanding away from the observer at the speed of light as depicted in Figure 3. Since nothing can travel faster than the speed of light, the cosmic horizon is as far out in space as the observer can see things in space. The observer's horizon is its holographic screen. The empty space surrounds the observer and extends to the holographic screen but it cannot be conceptualized as a geometric space with Observer at the center of the sphere definite dimensionality or curvature. Figure 2. The Holographic Universe Figure 3. Accelerated Expansion of Space Observational Tests of Holographic Cosmology have been recently published [5, 6]. Among eminent physicists who accept the holographic principle as the most fundamental scientific concept in physics are Nobel Laureate Gerard 't Hooft and Leonard Susskind. There is general agreement among physicists who work in string theory [7] and most physicists who work in loop quantum gravity [8] that the holographic principle is our most fundamental principle, which is ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 797-805 Deshpande, P. B., and Kowall, J. P., Explanation of the Maharishi Effect by Holographic Principle 800 not dependent on any particular theory. The holographic principle is probably our best guide in terms of unifying relativity theory with quantum theory. As both 't Hooft and Tom Banks have argued [9], the holographic principle is automatically in effect when non-commutative geometry is applied to a bounding surface of space, which in the sense of relativity theory is an event horizon that arises in an observer's accelerated frame of reference [10]. String theory, loop quantum gravity, and all possible theories of quantum gravity are probably special cases of noncommutative geometry. The only possible way to put the quantum in space-time geometry is to express space-time coordinates as non-commuting variables. These non-commuting space-time coordinates give rise to the bits of information encoded on a bounding surface of space that we call entropy, and which in some sense is like the bits of information encoded on a computer screen. The Holographic Principle Explains the Maharishi Effect The Maharishi Effect is an example of quantum entanglement as are the examples of connectedness cited earlier in the paper. The particle physics or quantum field theory explanation for quantum entanglement is complex but the holographic principle explanation is relatively simple. Basically, the n bits of information encoded on a holographic screen, or an event horizon, where the value of n is specified as n=(Screen area)/4(Planck area), which for a cosmic horizon with a radius of about 15 billion light years is n=10123, are given by the n eigenvalues of an SU(n) matrix [10]. Since an SU(n) matrix can always be decomposed into SU(2) matrices, and an SU(2) matrix encodes two bits of information like a spin variable that can either point up or down, like a switch that is either on or off, an SU(n) matrix encodes n bits of information in a binary code of 1's and 0's, just like the n pixels on a computer screen. Since the n eigenvalues of an SU(n) matrix are all entangled with each other, quantum entanglement is automatically in effect. In quantum theory, the nature of quantum entanglement arises from the eigenvalues of a matrix, as the holographic principle makes perfectly clear. The observer's holographic screen encodes all the bits of information for everything the observer can possibly perceive in its world, and those bits of information are all entangled. Everything perceivable in the observer's world is composed of a configuration state of information encoded on its screen and those perceivable things are like holographic images projected from the observer's screen to its central point of view. In the example of a group of meditators affecting the local crime rate, all the meditators in the group are entangled with all the criminals and everything else in the observer's world. Different observers can share information to the degree that their respective holographic screens overlap, like the kind of information-sharing we see in the internet, which is only a network of screens. This kind of information sharing with overlapping screens, like a Venn diagram, is depicted in Figure 4. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 797-805 Deshpande, P. B., and Kowall, J. P., Explanation of the Maharishi Effect by Holographic Principle 801 Figure 4. Overlapping Bounded Spaces Each observer is at the central point of view of its own bounded space, and every observer is psychically connected to every other observer to the degree their screens overlap and share information. That information-sharing is obviously more powerful among the loved ones, but it potentially exists with everyone as long as their screens overlap. That is how powerful the psychic connection can potentially become. We are potentially psychically connected right now to everyone or anything we can perceive in our own world as encoded on our own holographic screen. The use of the adjective potentially emphasizes that this kind of information-sharing relies on the observer's focus of attention. The more the observer focuses its attention on the connection, the stronger the connection becomes. That's why a psychic can solve a crime even though the psychic has never met the victim or the criminal. The connection relies on the psychic's focus of attention. A good psychic can focus his/her attention on anyone, as long as there is a potential for information sharing. When the group of meditators focused their attention on bringing down the crime rate in the DC area, they became psychically connected to all the criminals in the area. Unbeknownst to them, the criminals must have felt loved due to this psychic connection, and so they were less inclined to commit crimes. Everybody behaves better when they feel loved. The observer's focus of attention brought about by meditation promotes information-sharing among overlapping screens, but the screens overlap whether they share information or not. When we fall asleep at night, our screen continues to overlap with the screens of other observers, but we don't share information with them because we have withdrawn the focus of our attention and have become disconnected. Our focus of attention is what keeps us connected. There are three necessary conditions for information sharing: 1) Entanglement of information which is automatically in effect on a holographic screen because of the way the screen is constructed as non-commutative geometry is applied to an observer's horizon or bounding surface of space, 2) Overlapping screens of different observers, which is basically a consequence of dark energy or the accelerated expansion of space that always expands relative to an observer's central point of view and that gives rise to each observer's cosmic horizon, and 3) The observer's focus of attention that allows for or promotes information-sharing among the screens of different observers and allows different observers to become psychically connected. If the observer withdraws the focus of its attention that psychic connection is broken as happens when we fall asleep. In neuroscience this state is called a disconnection, and is described as a severing of ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 797-805 Deshpande, P. B., and Kowall, J. P., Explanation of the Maharishi Effect by Holographic Principle 802 sensory input to the observer. In the sense of the holographic principle, it is a cessation of information sharing. This severing of the psychic connection and cessation of information-sharing among observers as an observer withdraws its focus of attention is also a withdrawal of the observer's investment of animating emotional energy that animates its world. Information sharing and animation of the observer's world are always linked. The withdrawal of the observer's focus of attention brings both to an end, just as the observer's focus of attention on its world allows both to go forward. If the observer's focus of attention becomes emotionally biased, the way the observer's world is animated also becomes emotionally biased through the expression of biased emotions, which leads to feelings of disconnection since this emotional bias is an interference with the normal flow of energy through its world that animates all things in its world. If the observer's focus of attention remains unbiased, the observer's world is then animated in an unbiased way, which leads to feelings of connection as the flow of energy through all things in its world come into alignment. This alignment of the flow of energy is a natural consequence of the entanglement of information in a holographic world, which is in full effect as long as no interference in this normal flow of things arises from emotional bias in the observer's focus of attention. The Global Consciousness Project is a fascinating example of information-sharing and the holographic principle. It involves an experiment that Princeton Professor Roger Nelson and his team of researchers direct [11]. Under the auspices of this project, over one hundred electronic random number generators (RNGs) have been installed in different parts of the world of which fifty to sixty are operational at any given time. Under normal circumstances the RNG network Figure 5. RNG data became less random at the time of 9/11 attacks produces a completely unpredictable sequences of zeros and ones but when the collective human consciousness becomes coherent/synchronizes because of a great event, good or bad, natural or ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 797-805 Deshpande, P. B., and Kowall, J. P., Explanation of the Maharishi Effect by Holographic Principle 803 man-made, the network of RNGs outputs becomes structured, i. e., it becomes less random. The researchers peg the probability that the observed effect being due to chance at one in a billion. Figure 5 depicts the RNG output at the time of the September 11, 2001 terrorist attacks on the World Trade Center in New York. Notice that the changes in the RNG output at the time of the attacks are rather large. An even more intriguing observation is that the changes in RNG Output occurred several hours before the attacks as though human consciousness knew things that it was not consciously aware of. The second example involves Dr. Rebecca Martin, a healer, educator, and a certified hypnotherapist who has a PhD in Psychology. Dr. Martin and the second author have been collaborating in scientific experiments for several years. On August 27, 2015 an experiment was conducted at Dr. Martin’s home to assess the effect of chanting meditation on the photonic energy of her subjects. The photonic energy of the group was measured with a scientific device that is based on the Gas Discharge Visualization Principle (GDV). It was developed by a Russian scientist over fifteen years ago. The GDV device was approved by the Russian Health Ministry for use as a routine medical diagnostic device in hospitals and doctor’s offices over fifteen years ago. Additional information on the device and its uses may be found in References [12] – [14]. The measurement is noninvasive, painless, and takes only a couple of minutes. The meditators consisted of five people undergoing healing plus the healer. The group was meditating in the living room and the second author had set up the GDV device connected to the laptop in the kitchen. The second author was not participating in the practice and the sound of chanting could not be heard in the kitchen. Table I presents the before and after energy measurements of the group. The optimal energy levels of apparently healthy subjects is 55 Joules. Notice that the energy levels of everyone in the group is lower but that is not unexpected given that they are unwell and that chanting has not brought about an improvement. Table II presents the energy data of the second author. The second author is a long-time meditator and his energy levels had been in the mid to high-fifties range. Table II shows that his energy levels were substantially lower on the day of the experiment indicating information-sharing. So much so that driving home after the measurements that night, he nearly had two road accidents before he became alert to what was going on. The author’s energy level remained low until the following morning only to rise to the normal range after his own meditation. Table I. Energy data of Participants Identifier Energy, J Before Energy, J After 1 50 45 2 47 46 3 46 46 4 38 46 5 53 55 6 53 54 ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 797-805 Deshpande, P. B., and Kowall, J. P., Explanation of the Maharishi Effect by Holographic Principle 804 Table II. Energy Data of Second Author Energy, J Day of the Experiment, Before Energy, J Day of the Experiment, Before Energy, J Next Morning Before Energy, J Next Morning After 48 47 46 59 Dr. Marin provided another example that is illustrative of the holographic principle and information sharing. She said her healing focus group, now numbering about a dozen participants, has continued to use “Stanford and Huna” approach to remote healing of individuals. She generally receives 40 to 50 requests for inclusion in their monthly sessions. One result from her work was scientifically documented from start to finish: A request from a 50 year old female with numerous large, non-passable kidney stones. She called on the evening of the healing session, asking for assistance, as she was scheduled for surgical removal of the stones the next morning. She was simply included in the list of names of those requesting aid. The next morning she called Dr. Martin to say that she believed she had passed a fragment of kidney stone in her urine. She then called her surgeon to report her passed fragment, who told her that may be possible, although due to the size and number of the stones, he did not believe she could avoid the surgery. He did, however, offer to take an X-ray before the surgery; the X-ray showed that all the stones in her kidney had fragmented. Yet, her surgeon still believed the surgery was essential. When the kidney was surgically opened and examined, all the kidney stones had completely dissolved and were not visible. Discussion & Conclusions The emotionally unbiased animation of the observer's world that occurs as the observer focuses its attention on its world in an emotionally unbiased way may be how the benefits of transcendental meditation can occur for the meditators but also how the benefits can extend to the larger number of people in the society who are not meditating. When an observer's world is emotionally animated in an emotionally unbiased way, the normal flow of energy through that world is in full effect, which leads to feelings of connection. These feelings of connection are a natural consequence of how energy normally flows through a holographic world as a consequence of the entanglement of information in that world. The benefits of meditation are feelings of connection that we call unconditional love that arise for both the meditators and whoever the meditators focus their attention on in an emotionally unbiased way. These feelings of connection tend to bring us back into alignment with the normal flow of things, which may be how meditation not only can affect the meditators, but also the behavior of the world at large. This paper together with the companion paper, Consciousness and the Thermodynamics of Life [15], offer a complete explanation of the holographic principle at the level of modern physics and its connection to consciousness. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 797-805 Deshpande, P. B., and Kowall, J. P., Explanation of the Maharishi Effect by Holographic Principle 805 Acknowledgments: This paper is written with the explicit blessings of Gurumahan Maharishi Paranjothiar, founder, Universal Peace Foundation, Thirumurthi Hills, Tamil Nadu, India and implicit blessings of Baba Shivanand Ji. Gurumahan has been going into meditation for three weeks every year for the past twenty-seven years with no food and very little milk or water for world peace. The second author receives his blessings regularly as a txt message and there is reason to feel that they are working. Maharishi Mahesh Yogi is no longer with us but Baba Shivanand Ji and Gurumahan Paranjothiar (and other yogis) have been conducting programs all over the world for human welfare. These programs offer ample evidence of connectedness and information-sharing. The second author has extensive GDV results on himself that corroborate the concepts reported in the paper. References 1. Braden, Gregg, The Divine Matrix, Hay House, Inc., Carlsbad, CA 2007. 2. Lewis Thomas, The Lives of a Cell, Penguin Books, 1974. 3. Vickhoff, Bjorn, et al., Music Structures Determine Heart rate variability of Singers, Frontiers Psychology, 9 July 2013. 4. Maharishi University of Management Website, https://www.mum.edu/about-mum/consciousnessbased-education/tm-research/maharishi-effect/Theory-and-research-on-conflict-resolution-throughthe-Maharishi-effect/. 5. Afshordi, Niayesh, et al., From Planck Data to Planck Era: Observational Tests of Holographic Cosmology, Phys. Rev. Lett. 118, 4, 041301, 2017. 6. Beall, Abigail, The Theory Claims to Offer the First Evidence Our Universe is a Hologram, (http://www.wired.co.uk/article/our-universe-is-a-hologram), 31 January 2017. 7. Bousso, R., The holographic principle. Rev. Mod. Phys.74:825-874: arXiv:hep-th/0203101, 2002. 8. Smolin, L., Three Roads to Quantum Gravity. Basic Books, 2001. 9. Gefter, A., Trespassing on Einstein’s Lawn. Random House, 2014. 10. Madore, J., Non-commutative geometry for pedestrians. arXiv:gr-qc/9906059, 1999. 11. Roger D. Nelson, Global Consciousness Project, Meaningful Patterns in Random Data, Princeton Plasma Physics Laboratory Colloquium, October 11, 2006 (http://noosphere.princeton.edu). 12. Korotkov, Konstantin G., Human Energy Field: Study with GDV Bioelectrography, 2002, amazon.com. 13. Chez, Ronald A., Ed., Proceedings. Measuring the Human Energy Field – The State of the science, The Gerontology Research Center, National Institute on Aging, National Institute of Health, Baltimore, MD, April 17 2002. 14. Deshpande, Pradeep B., Korotkov, Konstantin, and Kowall, James P., Bioenergy Measurements for Predictive Medical Diagnosis, Journal of Consciousness Exploration & Research, 7, 2, February 2016 pp. 126-136. 15. Kowall, James P. and Deshpande, Pradeep B., Consciousness and the Thermodynamics of Life, Journal of Consciousness Exploration and Research, 8, 7, August 2017. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 697-706 697 Hu, H. & Wu, M., Michael A. Persinger (1945-2018): A Pioneer in Neuromagnetism from God Helmet to Non-local Brain Effect In Memoriam Michael A. Persinger (1945-2018): A Pioneer in Neuromagnetism from God Helmet to Non-local Brain Effect Huping Hu* & Maoxin Wu ABSTRACT Persinger (1945-2018) was a member of JCER Advisory Board and made significant and ground-breaking contributions to this journal. His contributions to neuromagnetism from God Helmet to non-local brain effect would be worthy of a Nobel Prize. He was a posthumous recipient of Scientific God Prize. His legacy in science, spirituality and academic freedom will live on through all of us. Keywords: Pioneer, God Helmet, excess brain correlations, rotating magnetic field, biological quantum entanglement. We are deeply saddened by the passing of Professor Michael A. Persinger on August 14, 2018 See http://sudburyfuneralhomes.com/book-of-memories/3588194/Persinger-Michael/obituary.php The fields of brain research, psychology, parapsychology and biophysics have lost a pioneer and we have lost a good friend and colleauge. Persinger was a member of JCER Advisory Board and made significant and ground-breaking contributions to this journal. His contributions to neuromagnetism from God Helmet to non-local brain effect would be worthy of a Nobel Prize. He was a posthumous recipient of Scientific God Prize - See http://godprize.org We at JCER celebrate his life. His legacy in science, spirituality and academic freedom will live on through all of us. Correspondence: Huping Hu, Ph.D., J.D., QuantumDream Inc., P. O. Box 267, Stony Brook,, NY 11790. E-mail: editor@jcer.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 697-706 698 Hu, H. & Wu, M., Michael A. Persinger (1945-2018): A Pioneer in Neuromagnetism from God Helmet to Non-local Brain Effect Persinger was well-known together with his research team for the "God Helmet” [e.g., 1-2]. In 2013, Persinger and his team obtained groundbreaking results in consciousness, quantum brain & nonlocality research which were published in a Special Issue of JCER [3-5]. In 2015, Persinger and his team achieved new breakthroughs which are published in a Focus Issue of JCER [7-9]. These results are summarized below to celerate his life as a pioneer and giant in neuromagnetism. The results described in [3-9] together with what have already been achieved in these fields in the past by the herein authors [10-16], Persnger’s team [17-22] and other researchers in these or related fields [e.g., 23-40] have very important implications for further advancements of biological quantum entanglement, consciousness research, parapsychology and related fields. Congruence of Energies of Several Quantitative Measurements in the Brain & Spin-based Consciousness Persinger’s Group first reported in [9], published in JCER, significant increases in biophoton emissions along the right side but not the left when subjects imagined white light in a dark environment. The Group reported that the increased biophoton emissions did not occur when the same subjects thought about mundane experiences [9]. In [3] published in JCER, Persinger and his team explored the hypothesis by the herein authors [10-16] that networks of nuclear spins in neural membranes could be modulated by action potentials by measurements of the quantitative changes in photon emissions, electroencephalographic activity, and alterations in the proximal geomagnetic field during successive periods when a subject sitting in the dark imagined white light or did not. Persinger and his team found that during brief periods of imagining white light the power density of photon emissions from the right hemisphere was about 10-11 W∙m-2 that was congruent with magnetic energy within the volume associated with a diminishment of ~7 nT. Their spectral analyses showed maxima in power from electroencephalographic activity within the parahippocampal region and photon emissions from the right hemisphere with shared phase modulations equivalent to about 20 ms. They further found that beat frequencies (6 Hz) between peak power in photon (17 Hz) and brain (11 Hz) amplitude fluctuations during imagining light were equivalent to energy differences within the visible wavelength that were identical to the intrinsic 8 Hz rhythmic variations of neurons within the parahippocampal gyrus. These quantitative measuements plus quantitative analysis by Persinger and his team strongly suggest that spin energies similar to what was discussed by the herein authors [10-16] can accommodate the interactions between protons, electrons, and photons and the action potentials associated with intention, consciousness and entanglement. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 697-706 699 Hu, H. & Wu, M., Michael A. Persinger (1945-2018): A Pioneer in Neuromagnetism from God Helmet to Non-local Brain Effect Demonstration of Entanglement of “Pure” Photon Emissions at Two Locations That Share Specific Configurations of Magnetic Fields Have Important Implications for Translocation of Consciousness In [4] published in JCER, Persinger and his team applied the experimental condition that produces doubling of photon emissions from two loci during simultaneous chemical reactions when exposed to a sequence of circular rotating magnetic fields with differential phase and group angular velocities to photons from light-emitting diodes (LEDs). They found a significant but weaker enhancement of photon emissions as measured by photomultiplier tubes occurred when the two LEDs were activated simultaneously within two loci separated by several meters. If alternative explanations can be excluded, the observed effect suggest that under optimal conditions photons emitted from two, magnetic field congruent, loci become macroscopically entangled and that the two loci display properties of a single space. This effect in turn may have implications for the transposition of consciousness over large distances as suggested by Persinger’s team. Dotta and Persinger first reported in [17] their finding of the doubling of local photon emissions when two simultaneous, spatially separated, chemiluminescent reactions share the same magnetic field configurations. As demonstrated by Persinger and his team, the experimental demonstration of non-locality for photon emissions has become relevant because biophotons are coupled to conscious activity and cognition. Potential Entanglement of Brain Activity Over 300 Km for Pairs of Subjects Sharing the Same Specific Configuration of Magnetic Fields Is Demonstrated as Measured by s_LORETA and QEEG In [5] published in JCER, pairs of subjects separated by 300 km were either exposed or not exposed to specific configurations of circular magnetic fields. Persinger and his team found that when one person in the pair was exposed to sound pulses within the classical electroencephalographic band, there were discrete changes in power within the cerebral space of the other person even though they were not aware of the stimulus times and separated by 300 km. However, the intracerebral changes that only occurred if the magnetic fields were activated around the two cerebrums simultaneously were discrete and involved about single, punctate volumes of about 0.13 cc (125 mm3). Their calculations show that the potential energy from the applied magnetic field within this volume was about 6∙10-14 J and with an average brain power frequency of 10 Hz would result in 6∙10-13 W. Further assuming π∙10-2 m2 for the surface area of the cerebrum, this is equivalent to ~2∙10-11 W∙m-2 which is in the same order of magnitude as that associated with photon emission during cognition. Persinger and his team first reported in [18] that light flashes delivered to one aggregate of cells evoked increased photon emission in another aggregate of cells maintained in the dark in another room if both aggregates shared the same temporal and spatial configuration of changing rate, circular magnetic fields. They also reported that increased photon emissions occurred beside the heads of human volunteers if others in another room saw light flashes during the presentation of the same shared circumcerebral magnetic fields. They further reported that when the shared ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 697-706 700 Hu, H. & Wu, M., Michael A. Persinger (1945-2018): A Pioneer in Neuromagnetism from God Helmet to Non-local Brain Effect magnetic fields were not present, both cellular and human photon emissions during the light flashes did not occur. Experimental Production of Excess Correlation across the Atlantic Ocean of Right Hemispheric Theta-Gamma Power between Subject Pairs Sharing Circumcerebral Rotating Magnetic Fields In [6] published in JCER, the experiment was completed during the summer of 2015. In the experiment, 5 pairs of volunteers separated by more than 6,000 km wore identical cerebral toroids which produce patterns of phase shifting, 30 nT magnetic fields and were exposed to the sequences that produced excess correlation in chemiluminescent reactions and shifts in pH. They found that, in comparison to the various baselines and control procedures, enhanced power between the right hemispheres of pairs of participants occurred during the interval documented to produce excess correlation [6]. Their specific analyses indicate that only coherence within the theta band of the right temporal lobes of the pairs was diminished. Further, their sequential block analyses reveal that the paired brains’ responses to pulsed tones at 6.5 Hz occurred within the 3040 Hz band over the caudal temporal lobes during the exposures to an effector field. Their primary independent component analyses verified these results [6]. Further, they found that, during the 6.5 Hz pulsed tones, there was a peak in the spectral power density at that frequency over the right temporal lobe of the person listening but a trough in the spectral power density over this region for the person who was not. The research team found that even subjective experiences, as measured by the Profile of Mood States, indicated significantly increased excess correlation for scales by which increased anger and decreased vigour are inferred. Therefore, This experiment, if independently confirmed, has the potential for creating a technology that can generate reliable excess correlation of brain activity (and potentially ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 697-706 701 Hu, H. & Wu, M., Michael A. Persinger (1945-2018): A Pioneer in Neuromagnetism from God Helmet to Non-local Brain Effect consciousness and specific experiences) between two people separated by thousands of kilometers [6]. Enhancement of Spectral Power Densities in Microtubule Preparations Exposed to Temporally Patterned Weak Magnetic Fields In [7] published in JCER, Persinger and his research team exposed microtubule (“MT”) preparations to temporally patterned weak magnetic fields and studied the spectral power densities (“SPD”) of the photon emissions from the said MT preparations. According to [7], the dynamics of the MT and its constituent tubulin dimers during periods of adaptation to a disrupted environment are associated with increased photon emissions. Through spectral analyses of the photon emissions from plates of MT preparations within standard media in a Faraday room, they found that the emitted photons exhibited weak but significant and reliable peaks of SPD around 7.7 to 7.8 Hz. They further found that only exposures for 4 min to 3 to 10 μT temporally patterned magnetic fields (that, they state, are associated with the physiological substrates of “learning and memory”) enhanced the magnitude of the SPD of photon emissions from MT. They also noted that, as in their previous experiments, applications of the appropriate, temporally patterned magnetic fields to MTs do not affect the total photon emissions but shift the distributions of the amplitudes power spectra during the brief interval of exposure. Thus, Persinger and his team suggested that, if intracellular information is contained within shifting temporal patterns of energy but not the absolute shift in energy within dynamic systems, then weak magnetic fields might affect the function of cells through microtubules [7]. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 697-706 702 Hu, H. & Wu, M., Michael A. Persinger (1945-2018): A Pioneer in Neuromagnetism from God Helmet to Non-local Brain Effect Demonstration of Excess Correlation in Random Number Generators at Two Locations Sharing Specific Patterns of Magnetic Fields In [8] published in JCER, Persinger and his research team tested whether temporally-coupled diametric shifts in parity could be demonstrated between two Random Event Generators (“REGs”) located at two locations and exposed to patterned magnetic field in a circular array of solenoids separated by 10 m. According to [8], each circular array generated a patterned rotating magnetic field that has previously produced transient excess correlation and entanglement in photon reactions and alterations in pH in spring water. During a 30 min interval, the REGs were exposed first to an accelerating group velocity embedded with a diminishing frequency/phase-modulated field (the primer) followed by a decelerating group velocity embedded with an increasing frequency/phase-modulated magnetic field (the effector) [8]. They found that only after exposures for about 4 min to the second (effector) condition that is known to manifest the effects of entanglement did the random numbers deviate significantly and by more than one standard deviation in an opposite direction to each other [9]. Therefore, these results indicate that excess correlation can be generated within “random” quantum electronic processes whose spatial domains are similar to neuronal synapses at the macro-level by appropriate applications of weak, microTesla level, magnetic fields [8]. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 697-706 703 Hu, H. & Wu, M., Michael A. Persinger (1945-2018): A Pioneer in Neuromagnetism from God Helmet to Non-local Brain Effect We visited Professor Persinger, his research staff & facilities one year ago on August 10, 2017 (See photograph above). He was warm, kind & full of smile, brilliance & energy! He showed us quite a few fascinating experiments going on at the time & we also had a meeting with his research staff in the auditorium. References 1. Persinger, M. A., Vectorial cerebral hemisphericity as differential sources for the sensed presence, mystical experiences and religious conversions. Psychological Reports, 1993; 76: 915-930. 2. Persinger, M. A. & Lavallee, C. F., The electromagnetic induction of Mystical and Altered States within the Laboratory. Journal of Consciousness Exploration & Research, 2010; 1(7): 785-807. 3. Persinger, M. A., Dotta, B. T., Saroka, K. S., & Scott, M. A., Congruence of energies for cerebral photon emissions, quantitative EEG activities and ~5 nT changes in the proximal geomagnetic field support spin-based hypothesis of consciousness. Journal of Consciousness Exploration & Research, 2013; 4(1): 1-24. 4. Dotta, B. T., Koren, S. A. & Persinger, M. A., Demonstration of entanglement of “pure” photon emissions at two locations that share specific configurations of magnetic fields: implications for translocation of consciousness. Journal of Consciousness Exploration & Research, 2013; 4(1): 25-34. 5. Burke, R. C., Gauthier, M. Y., Rouleaum,N. & Persinger, M. A., Experimental demonstration of potential entanglement of brain activity over 300 Km for pairs of subjects sharing the same circular ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 697-706 704 Hu, H. & Wu, M., Michael A. Persinger (1945-2018): A Pioneer in Neuromagnetism from God Helmet to Non-local Brain Effect rotating, angular accelerating Magnetic fields: verification by s_LORETA, QEEG measurements. Journal of Consciousness Exploration & Research, 2013; 4(1): 35-44. 6. Scott, M. A., Rouleau, N., Lehman, B. S., Tessaro, W. E., Juden-Kelly, L. M., Saroka, K. S. & Persinger, M. A., Experimental Production of Excess Correlation across the Atlantic Ocean of Right Hemispheric Theta-Gamma Power between Subject Pairs Sharing Circumcerebral Rotating Magnetic Fields (Part I & II), Journal of Consciousness Exploration & Research, 6(9): pp. 658-707. 7. Dotta, B. T., Vares, D. A. E., & Persinger, M. A., Spectral Power Densities of the Fundamental Schumann Resonance Are Enhanced in Microtubule Preparations Exposed to Temporally Patterned Weak Magnetic Fields: Implications for Entanglement, Journal of Consciousness Exploration & Research, 6(9): pp. 716-727. 8. Juden-Kelly, L. M., Dotta, B. T., Vares, D. A. E. & Persinger, M. A., Demonstration of Excess Correlation in Non-Local Random Number Generators Sharing Circular, Changing Angular Velocity Magnetic Fields, Journal of Consciousness Exploration & Research, 6(9): pp. 728-737. 9. Dotta, B. T., Persinger, M. A., Increased Photon Emissions from the Right But Not the Left Hemisphere While Imagining White Light in the Dark: The Potential Connection Between Consciousness and Cerebral Light. Journal of Consciousness Exploration & Research, 2011; 2(10): 1538-1548. 10. Hu, H. & Wu, M., Spin-mediated consciousness theory. arXiv 2002; quant-ph/0208068. Also see Med. Hypotheses, 2004; 63: 633-646. 11. Hu, H. & Wu, M., Spin as primordial self-referential process driving quantum mechanics, spacetime dynamics and consciousness. NeuroQuantology, 2004; 2:41-49. Also see Cogprints: ID2827 2003. 12. Hu, H. & Wu, M., Action potential modulation of neural spin networks suggests possible role of spin in memory and consciousness. NeuroQuantology, 2004; 2:309-316. Also see Cogprints: ID3458 2004d. 13. Hu, H. & Wu, M., Thinking outside the box: the essence and implications of quantum entanglement. NeuroQuantology, 2006; 4: 5-16. 14. Hu, H. & Wu, M., Photon induced non-local effect of general anesthetics on the brain. NeuroQuantology, 2006; 4: 17-31. Also see Progress in Physics, 2006; v3: 20-26. 15. Hu, H. & Wu, M., Evidence of non-local physical, chemical and biological effects supports quantum brain. NeuroQuantology, 2006; 4: 291-306. Also see Progress in Physics 2007; v2: 17-24. 16. Hu, H. & Wu, M., New nonlocal biological effect: a preliminary research. NeuroQuantology, 2012; 10(3): 462-467. 17. Dotta, B. T, Persinger, M. A, Doubling of local photon emissions when two simultaneous, spatiallyseparated, chemiluminescent reactions share the same magnetic field configurations. Journal of Biophysical Chemistry, 2012; 3(1). 18. Dotta, B. T, Buckner, C. A, Lafrenie, R. M., Persinger, M. A., Photon emissions from human brain and cell culture exposed to distally rotating magnetic fields shared b separate light-stimulated brains and cells. Brain Research, 2011; 1388: 77-88. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 697-706 705 Hu, H. & Wu, M., Michael A. Persinger (1945-2018): A Pioneer in Neuromagnetism from God Helmet to Non-local Brain Effect 19. Persinger, M.A., Koren, S.A. & Tsang, E.W. Enhanced power within a specific band of theta activity in one person while another receives circumcerebral pulsed magnetic fields: a mechanism for cognitive influence at a distance? Perceptual and Motor Skills, 2003; 97: 877-894. 20. Persinger, MA, Tsang, EW, Booth, JN and Koren, SA, Enhanced power within a predicted narrow band of theta activity during stimulation of another by circumcerebral weak magnetic fields after weekly spatial proximity: evidence for macroscopic entanglement? NeuroQuantology 2008; 6(1): 721. 21. Persinger, M. A. et.al. Theoretical and experimental evidence of macroscopic entanglement between Human Brain Activity and Photon Emissions: Implications for Quantum Consciousness and Future Applications. Journal of Consciousness Exploration & Research, 2010; 1(7): 808-830. 22. Persinger, M. A., Dotta, B. T., Temporal Patterns of Photon Emissions Can Be Stored and Retrieved Several Days Later From the “Same Space”: Experimental and Quantitative Evidence. NeuroQuantology, 2011;9(4): 605-613. 23. Grinberg-Zylberbaum, J. & Ramos, J., Patterns of interhemispheric correlation during human communication. International Journal of Neuroscience, 1987; 36: 41–53. 24. Reid, B. L. On the nature of growth and new growth based on experiments designed to reveal a structure and function for laboratory space. Medical Hypotheses, 1989; 29: 105-127. 25. Gariaev, P.P., et. al., Holographic Associative Memory of Biological Systems, Proceedings SPIE, Optical Memory and Neural Networks, 1991; 1621: 280- 291. 26. Radin, D., Entangled Minds: Extrasensory Experiences in a Quantum Reality, 2006, Paraview Pocket Books. 27. Sheldrake, R., Morphic Resonance: The Nature of Formative Causation, 2009, Park Street Press. 28. Davenas E, Beauvais F, Amara J, et al. Human basophil degranulation triggered by very dilute antiserum against IgE, Nature, 1988; 333 (6176): 816–8. 29. Jahn, R. G., Dunne, B. J., Margins of Reality: The Role of Consciousness in the Physical World, 2009, ICRL Press. 30. Achterberg, J. et. al., Evidence for correlations between distant intentionality and brain function in recipients: A functional magnetic resonance imaging analysis. J. Altertaive & Complimentary Med., 2005; 11 (6): 965–971. 31. Pizzi, R, Fantasia, A, Gelain, F and Rosetti, D, Vdscovi, A. Nonlocal correlations between separated neural networks. Quantum Information and Computation II. Proceedings of SPIE 2004; 5436: 107. 32. Conte, E. et. al. A Preliminary Experimental Verification of Violation of Bell Enequality in a Quantum Model of Jung Theory of Personality. JCER, 2010: 1(7): 831-849. 33. Emoto, M., The Hidden Messages in Water, 2005, Atria. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 697-706 706 Hu, H. & Wu, M., Michael A. Persinger (1945-2018): A Pioneer in Neuromagnetism from God Helmet to Non-local Brain Effect 34. Josephson, B.D., Pallikari-Viras, F., Biological utilisation of quantum nonlocality, Foundations of Physics, 1991, 21: 197-207. 35. Stapp, H. P., Mind Matter and Quantum Mechanics, 1993, Springer-Verlag, Berlin. 36. Tiller, W. A., Psychoenergetic Science, 2007, Pavior. 37. Standish, L, Johnson, L, Kozak, L and Richards, T, EEG evidence of correlated event related signals between the brains of spatially and sensorily isolated human subjects. J. Alter. Compl. Med. 2004; 10, 307. 38. Wackermanna,J, Seiterb,C, Keibel,H and Walach, H, Correlations between brain electrical activities of two spatially separated human subjects, Neuroscience Letters 2003; 336(1): 60–64. 39. Wackermann, J., Dyadic correlations between brain functional states: present facts and future perspectives. Mind and Matter, 2004; 2(1): 105–122. 40. Montagnier, L et al., DNA waves and water, 2010; arXiv:1012.5166. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

123 Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) Article The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) Steven E. Kaufman* ABSTRACT Although what human Beings ultimately are is formless Consciousness, or That by which all form is known, what the vast majority of human Beings presently know themselves to be is some set of experiential forms that are being both created and known by the formless Consciousness that they actually are. And once Consciousness believes itself to be form, that belief tends to persist, because once Consciousness identifies with experiential form that misidentification is perpetuated through the way in which form-identified Consciousness then tends to deal with the universe of experiential forms while knowing itself as one of those forms. Specifically, while knowing itself as form, Consciousness tends to react to all other forms of which it subsequently becomes aware, and such reactions, or reactive Movements, because they are always a continuation of the movement of Consciousness into identification with form, perpetuate the identification of Consciousness with form, and therefore keep Consciousness trapped in a state of delusion, where it remains both conscious of itself as it is not, as well as unable to become conscious of That which it truly Is. And since it is primarily through these reactive Movements that Consciousness both binds Itself to this delusion regarding its nature, and also blinds Itself to its true Nature, it is only by beginning to become involved instead in the opposite Movement, i.e., in non-reactivity, which is a movement of Consciousness that does not have as its basis the identification of Consciousness with form, that Consciousness can begin to both free Itself from this delusion, as well as become conscious of That which it truly Is. Part III of this four-part article includes: 7. Reactivity as compulsive conceptualization; 8. The trap of seeking; and 9. Effective non-reactivity. Keywords: Consciousness, Being, liberation, identification, form, formless, non-reactivity. 7. Reactivity as compulsive conceptualization But there is another way, and that way is, as Eckhart Tolle puts it, to rise above thinking. And the surest way to rise above thinking is to stop thinking, but only while still awake, and while not on drugs, because those methods only take one below thinking. And the only way to stop thinking in this way, i.e., to step out of the compulsion to think without falling asleep or taking drugs, is by ceasing to react to the experiential forms of which one is, in this moment, aware. Because as long as there is reactivity, the compulsion to think will remain, because the compulsion to think is itself nothing more than a reactive Movement that is the continuation of the Movement by which *Correspondence: Steven E. Kaufman, Independent Researcher. http://www.unifiedreality.com E-mail: skaufman@unifiedreality.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 124 Consciousness conceptualizes Itself, i.e., by which Consciousness identifies with form. And because reactive Movements are a continuation of the Movement by which Consciousness conceptualizes Itself, those reactive Movements themselves consist primarily of Consciousness using the mind to compulsively conceptualize, i.e., to attach a name or thought-form to every experiential form of which it subsequently becomes aware, with reference primarily to its formidentity, i.e., with reference primarily to the way in which those forms are seen to affect its conceptualization of Itself. Thus, in the final analysis all reactivity actually originates in conceptualization, and specifically, originates in conceptualization that derives from the conceptualization of Consciousness, which is to say, the identification of Consciousness with form. What we call thinking is the process of conceptualization. That is, the word thinking and the word conceptualization point toward the same process of mind. And that process, as mentioned before, is the relatively simple process whereby one thought-form is linked to another thought-form to create a higher order thoughtform, or concept, which higher order thought-form can then be linked to another thought-form to create an even higher order thought-form, and so on. And also as mentioned before, this process is reflected most directly in language, where very simple forms are linked to make letters, which are then linked to make words, and so on. However, the process of conceptualization is also the process whereby thought-form can be linked to the other two types of experiential forms, i.e., physical and emotional. And it is also the process whereby thought-form becomes linked to Consciousness, i.e., becomes linked to the "I Am" awareness, thereby creating Consciousness' identification with form, which identification is expressed as the idea "I am this" or "I am that." There is nothing inherently problematic about the process of thinking, i.e., conceptualization. The problem, such as it is, only arises when that process operates as a direct continuation of the conceptualization of Consciousness, to add or link some additional thought-form or concept to the, in-the-moment, otherwise pure perception of experiential form; physical, mental, or emotional. For example, an event occurs and we then attach the conceptual label of good or bad to that event, based upon whether that event is seen to enhance or diminish the form-identity, i.e., is seen to make it more or less. The Formlessness that we actually are is ultimately unaffected by events. It is only the form that we think we are that is affected by events, and so it is our formidentification that leads to the process of reactive conceptualization, or compulsive thinking. In this way, reactive conceptualization is always a movement of Consciousness that is a continuation of the movement of Consciousness into mind by which Consciousness conceptualizes Itself, i.e., links Itself to some thought-form. Now the problem with compulsive thinking, or reactive conceptualization, i.e., thinking or conceptualization that derives from the identification of Consciousness with form, lies in the fact that, because such thinking is always a continuation of the process whereby Consciousness conceptualizes Itself, or links Itself to form, such thinking obligates Consciousness to continue to conceptualize Itself, i.e., to link Itself to, and so identify with, some thought-form. And because the process by which Consciousness conceptualizes Itself is a process of mind, and so is a process that requires the movement of Consciousness within mind, thinking that obligates Consciousness to continue to conceptualize Itself also obligates Consciousness to continue its Movement within mind. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 125 This obligatory movement of Consciousness within mind, as a result of compulsive thinking, or reactive conceptualization, is what traps Consciousness within mind, or to Movement solely within the mind. This is the essence of the bondage that arises from the identification of Consciousness with form. And as long as Consciousness is bound to Movement only within the mind, whatever it knows it knows only as seen through a veil of conceptual forms or thoughtforms. Thus, while trapped within the mind, not only is Consciousness unable know Itself directly, i.e., as the Formlessness that it Is, but owing to the veil of conceptual forms through which it must view all else that it can know, it is also unable to know physical and emotional experiential forms directly as well, because they too can only be known as seen through a veil of conceptual forms or thought-forms. Consciousness being trapped in the mind, and so having conceptual form superimposed upon all else that it can know, is like putting on glasses that have a red tint, but then, for some reason, becoming unable to remove them, so that afterwards nothing is seen as it actually is, i.e., as a pure perception, but is only seen as it is with a red tint added. And so it is that a significant portion of human suffering has nothing to do with what happens, but has far more to do with the veil of conceptual forms that we ourselves create through compulsive thinking, and through which we are then forced to view what happens, while trapped within the mind through our continuous involvement in the reactive Movement that is compulsive thinking. And so, while trapped in the mind—not through identification with form, but through the compulsive thinking that naturally follows—anything of which Consciousness becomes conscious or aware, either form or Itself, is apprehended only as it appears through the lens of the mind, and so with some conceptual form superimposed upon the pure perception. This is why the compulsive movement of Consciousness within mind, through reactive thinking, makes it impossible for Consciousness to become conscious of Itself directly, as it Is, which is to say, as the Formlessness that it Is. That is, while trapped in the mind, Consciousness can only become conscious of itself as it is with some conceptual form added or superimposed, and so can only become conscious of itself as form, and not truly conscious of Itself as the Formlessness that it actually Is. It is this inability of Consciousness to become conscious of Itself directly, while trapped within the mind through compulsive thinking, that is the essence of why or how Consciousness becomes blind to Itself, or obscures Itself, through compulsive thinking, which is to say, through continuous reactivity. It is only once Consciousness is no longer obligated to continue to conceptualize Itself that it is also then no longer obligated to continue its Movement solely within mind. And it is only once or while Consciousness is not continuing the process of conceptualizing Itself through compulsive thinking or reactive conceptualization, i.e., linking thought-forms to other experiential forms based on its form-identity, that it then becomes possible for Consciousness to perform the now effortless task of becoming conscious of both Itself and experiential form without the superimposition of any needless and extraneous conceptual form. This is what Tolle calls rising above thinking. Rising above thinking means that Consciousness is able to move through the mind without becoming trapped within mind. This is like light passing cleanly through a prism instead of becoming caught up in endless internal reflection within the prism. As long as compulsive thinking continues, Consciousness remains trapped in the prism of the mind, and the mind becomes a prison. Consciousness can't get free of the mind, can't get out of the prism, or out of the prison, as long as reactive thinking continues, because that sort of thinking ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 126 obligates Consciousness to continue to conceptualize Itself, and so obligates Consciousness to remain within the prism of the mind where that process takes place. There is nothing reactive about the pure perception of experiential form; physical, mental, or emotional. Nor is there anything essentially reactive, binding, or blinding about conceptualization itself, i.e., about adding or linking a thought-form to some other experiential form. It is only when we add or link a thought-form to some other experiential form, as a continuation of our identification with form, that such thinking is reactive thinking that then traps us within mind and blinds us to our true and formless Nature. For example, an emotion arises, i.e., Consciousness becomes conscious of some emotional form. Now absent the addition or linkage of some thought-form to that emotional form, that emotion is just what-is. But link a thought-form to that emotion, and so conceptualize it, by attaching to it the label of bad or good, depending upon your conditioning, i.e., based up the particular way in which you identify with form, and through the process of conceptualizing that emotion, you then become trapped within the mind, because conceptualizing that emotion, by labeling it good or bad relative to the formidentity, is a continuation of the process whereby you conceptualize your Self, and so obligates you to continue to be involved in that process, and so obligates you to remain within the mind, since that is where that process takes place. And the same is true of physical perception. For example an event occurs, i.e., Consciousness becomes conscious of some physical form. Now absent the addition or linkage of some thoughtform to that physical form, that physical form is just what-is. But link a thought-form to that perception, and so conceptualize it, by attaching to it the label of bad or good, depending upon your conditioning, i.e., based up the particular way in which you identify with form, and through the process of conceptualizing that perception, you then become trapped within the mind, for the reasons just stated. And the same can be said for mental experience. That is, a thought arises, and even if it is a reactive thought, if it is left alone, if it is not reacted to, i.e., if some additional thought-form is not linked to it on the basis of one's form-identity, then it too remains just whatis. But link another thought-form to that thought-form, based upon your form-identity, and you just continue the chain of reactive thinking that obligates your Consciousness, so to speak, to remain within mind, because you are, through that reactive thinking, obligating your Consciousness to continue to conceptualize Itself, and so to know itself as form, which it can only do from within the mind. However, when experiential form arises in a given moment, and there is always some experiential form arising in every moment, if we can not react to whatever forms of which we are aware, if we can cease to compulsively conceptualize those forms, and just be with them, without acting on the seeming and apparent need to label them—which seeming and apparent need only arises owing to our identification with form—then in that moment of non-reactivity, in that moment in which one is not compulsively thinking, i.e., not conceptualizing as a continuation of the conceptualization of Consciousness, one is no longer obligated to continue to create their form-identity, and so one is no longer locked or knotted into the relation by which that formidentity is being created. And once one is no longer locked into that relation, it then become possible, and quite easy, to become involved in the opposite relation instead, in the same way that one can easily face north once one is no longer bound in way that keeps one facing south. And because that opposite relation is the relation that allows Consciousness to become conscious ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 127 of Itself directly, it is only in moments of non-reactivity, and so only in moments that we are not compulsively thinking, i.e., reactively conceptualizing, that we can once again become conscious of the Formlessness that is our true Nature. It is for this reason that Tolle places so much emphasis upon developing the ability to step out of thinking, because compulsive thinking is the primary mechanism, and really the sole mechanism, underlying both the entrapment of our Self, and the obscuring of our Self. The mechanism of our entrapment may begin with our identification with form, but that identification is only ever perpetuated and sustained by the compulsive thinking, by the reactive conceptualization, which always seems necessary, and which only seems necessary, from the point of view of the formidentity. And while this mental reactivity may manifest externally through some sort of physical action that creates external conflict, and/or may manifest internally as a negative or very negative emotional state, these external and internal manifestations of reactivity through physical and emotional form always begin within the mind, and so always have their origin within the mind, because they always begin at the level of thought, at the level of thinking, as some sort of reactive conceptualization, which is to say, as the linkage of some thought-form to another experiential form as the continuation of the process whereby Consciousness used the mind to conceptualize Itself, i.e., to link a thought-form to Itself. Put another way, because the identification of Consciousness with form is fundamentally a process of conceptualization, the way in which the form-identity must ultimately be sustained is through the continuation of that process, and so through further conceptualization that has that primary conceptualization as its basis. Here it should be noted that conceptualization or thinking that is not based upon one's identification with form also requires that one use the mind, and so be in the mind, where that process takes place, but such non-reactive conceptualization or thinking does not trap one within the mind, because it does not obligate Consciousness to remain within the mind, as reactive thinking does. The difference between these two types of thinking, i.e., non-reactive and reactive, is like the difference between having the ability to use a tool in a way that allows you to put the tool down once you are done with it, and using a tool in a way that prevents you from ever putting the tool down once you have used it. Non-reactive thinking or conceptualization, i.e., thinking that is not a continuation of the identification of Consciousness with form, is like picking up a hammer, pounding in a nail, and then putting the hammer down. On the other hand, reactive thinking or conceptualization, i.e., thinking that is a continuation of the identification of Consciousness with form, is like finding yourself with a hammer already in your hand and then using that hammer to pound on everything, i.e., to conceptualize everything, that crosses your path. In this analogy, one finds themself with hammer already in hand, while reactive, because in order to be reactive one has to have already used that tool, i.e., the mind, to identify with form. Again, this is why Tolle regards the development of the ability to choose to step out of compulsive thinking as so vitally important, if one is to ever develop the ability to become directly conscious of Consciousness. Because if one is never able to stop thinking compulsively, then one is never able to step out of reactivity, and if one is never able to step out of reactivity, then one is never able to know anything beyond form. Thinking alone does not blind one to the Formless, any more than any other activity or doing blinds one to the Formless. The important thing is not whether one is thinking or what one is doing, what is important is the nature of the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 128 doing, i.e., is it reactive or non-reactive, is it a continuation of the movement of Consciousness into identification with form, or is it the opposite Movement. If it is reactive then it is both binding and blinding, and if it is non-reactive then it is neither binding nor blinding, and is ultimately liberating. Thus, Tolle is not anti-thought; rather, he is only anti-compulsive thought, so to speak, because compulsive thought is reactive thought. And reactive thought, because it is always a movement of Consciousness that derives from the identification of Consciousness with form, precludes the Consciousness that you are from becoming conscious of Itself directly, and so prevents the Consciousness that you are from knowing Itself directly. And until you can know your Self directly, all you can know is form, leaving you with no option other than to continue to identify with form, and so leaving you with no option other than to continue to suffer. Here it must be noted that once Consciousness is able to become conscious of Itself directly, it does not identify with the Formlessness of which it is then conscious through a mental process of conceptualization, as is the case when it identifies with form. Once Consciousness is able to become conscious of Itself directly, through some degree of disidentification from form, owing to some degree of non-reactivity, there is simply a recognition that the non-conceptual Formlessness of which it is now conscious is its Self, because there is now intrinsic to that awareness of its Self also the hard won recognition that form is not Itself. And the recognition that form is not Itself is said to be hard won, because the recognition of form as not Itself simply is not possible either prior to or absent the movement of Consciousness first into, and then out of, identification with form. And so, without the recognition of form as not Itself, Consciousness could not truly know as its Self the Formlessness of which it is once again able to become conscious, once it is no longer trapped in the mind through continuous reactivity. And this Selfrecognition or Self-identification requires no conceptualization, no process of mind, because it does not involve Consciousness using the mind to link some thought-form to its "I Am" awareness, i.e., to its innate sense of "I Am-ness." To the contrary, this Self-recognition or Selfidentification involves the uncoupling of all form from its pure awareness of Itself. And because this direct realization and recognition of Itself is not a mental process, such Self-identification, unlike the identification of Consciousness with form, does not limit Consciousness to movement only within the mind. And so, because the movement of Consciousness into identification with form, and the reactive Movements that follow, are the opposite of, and so mutually exclusive of, the movement of Consciousness by which Consciousness is able to become conscious of both Itself and form directly, i.e., without an overlay of extraneous conceptual form, the extent to which Consciousness is participating in reactive conceptualization is the extent to which it is unable to participate directly in the movement of Consciousness into either the pure awareness of form, or into the direct awareness of Itself. Now here it should be noted that, at some level, even formidentified and reactive Consciousness must be participating in the movement of Consciousness into the pure awareness of form, else it would not be aware or conscious of any form to either identify with, or react toward. But once Consciousness reacts toward form, it is no longer actively conscious at that level, i.e., at the level of its pure awareness of form, because it is then actively conscious at the level of reactivity, which is to say, at the level where form appears only as it appears as seen though the conceptualizing mind. And because the movement of Consciousness that allows Consciousness to become conscious of Itself directly is the same movement as that by which Consciousness creates its pure awareness of form—i.e., form ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 129 apprehended absent any thought-form superimposed upon it—the extent to which Consciousness is unable to participate consciously in the movement of Consciousness into the pure awareness of form, owing to its reactivity, is exactly the degree to which Consciousness is unable to participate consciously in the movement of Consciousness that allows Consciousness to become conscious of Itself directly. The relation between these opposite Movements, i.e., trapped in mind and not trapped in mind, and their mutual exclusivity, explains why the continuous reactivity in which most human Beings are involved, owing to their complete identification with form, also makes it impossible for those same Beings to become conscious of Consciousness directly, for as long as they remain continuously reactive. Not impossible because they do not possess the innate ability to become conscious of Consciousness directly, which ability they possess by their nature as Consciousness, but impossible only because, through continuous reactivity, they remain bound to a relation and Movement that simply does not allow them to become consciously involved in, or consciously participate in, the opposite and so mutually exclusive relation and Movement in which they must become involved, and in which they must participate, if they are to become conscious of Consciousness directly, and so become conscious directly of their true Nature. Again, at some level all human Beings are already involved in that Movement, and so at that level are already conscious of Consciousness directly. But while reactive, and so while bound to identification with form, that is not the level at which they are operating, and so that is not the level of which they are actively conscious or aware. The level at which they are operating is at the level of form-identification, and so the level at which they are operating is at the level of the conceptual reality that is created as Consciousness moves or flows compulsively, and so reactively, through the conceptualizing mind, sustaining its form-identity through compulsive thinking. In fact, it is the obscuring of this level of reality, i.e., the level at which Consciousness is conscious of Itself directly, once Consciousness identifies with form and then reacts toward form, that leaves form-identified Consciousness continuously seeking fulfillment, satisfaction, and happiness through this or that form. When Consciousness is conscious of Itself directly, it is truly fulfilled, satisfied, and happy. Therefore, when Consciousness is obscured from Itself, owing to reactivity, true fulfillment, satisfaction, and happiness are also lost. What then remains are what pale reflections of that true fulfillment, satisfaction, and happiness as can be found occasionally, and very fleetingly, through form. But even these fleeting and pale reflections of fulfillment, satisfaction, and happiness, as can be found occasionally through form, are not truly found through form, but usually only arise when some form has been either acquired or done away with, such that there is then a temporary cessation or diminishment of the normal state of continuous reactivity—i.e., a temporary cessation or diminishment of the reactive judgments, or of the Movement into attachment and aversion—in which case Consciousness is then no longer completely obscured from Itself, even if its Presence is not recognized owing to continued identification with form. But fulfillment, satisfaction, and happiness found in this way rarely last long, because sooner or later, and usually sooner rather than later, some other form arises that one first reactively judges as good or bad, or some variant thereof, depending upon one’s conditioning, and then reacts to with either attachment or aversion, depending upon the judgment rendered, thereby once again completely obscuring Consciousness from Itself, and so once again leaving form-identified Consciousness looking this way and that for the fulfillment, satisfaction, and happiness that seem to have somehow, once again, slipped through its fingers. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 130 If form-identified Consciousness was not in some way conscious that something was missing, that something had been lost, it would not spend its entire form-identified life trying to find what it is that is missing or lost, would not spend its entire form-identified life trying to find happiness, or to fulfill itself, through some form. And the reason that form-identified Consciousness feels that something is missing is because something is missing, something has been lost, something has been obscured. And what is missing, lost, and obscured through its identification with form, and the resultant reactivity that naturally follows, is its direct consciousness or awareness of its Self. If that awareness did not already exist, so to speak, prior to the identification of Consciousness with form, then there would be no sense that something was missing once Consciousness identified with form, in the same way that one would not miss a lost watch one never knew they had. Our endless search for the fulfillment, satisfaction, and happiness that seem to be missing, once we have identified with form, is as if we know we once had something on our arm, but we can't remember what, and so we go about looking for things to put on our arm to see if we can get past the sense that something is missing. But unlike losing a watch, we have not lost some form, and so what we have lost can never actually be replaced by any form, because to the contrary, what we have lost, through our identification with form and the reactivity that naturally follows, is direct awareness of the Formlessness that is our true Nature. And for this reason, it is only by regaining that direct awareness of our true Nature that we can once again know true and lasting fulfillment, satisfaction, and happiness; true because these things, so to speak, would then be coming directly from their actual source, rather than secondarily through some relation to form, and lasting because these things would then no longer be dependent upon form, which, by its very nature, is ever-changing. 8. The trap of seeking What traps so many spiritual seekers is that the very act of seeking is itself usually a reactive Movement that obscures Consciousness from Itself, and so keeps hidden That which one is actually seeking. That is, the trap into which so many spiritual seekers fall—which trap keeps them forever seeking, and so never finding That which they truly seek, i.e., the formless Consciousness or Beingness that is their true Self or No-self—is a trap that is both constructed and maintained by the act of seeking, because the act of seeking is most often a reaction, which is to say, an action that is a continuation of one’s Movement into identification with form, since the way in which one seeks is usually dictated by the way in which reality appears as a result of one’s identification with form. Specifically, when one seeks something, even the Formless, the act of seeking carries with it an implication that what one seeks is not in one's immediate vicinity, else it would not need to be sought, but would instead already be found. But the Formless is always right here, right now, and nowhere else, and is not other than That which seeks. However, the dissatisfaction, lack of fulfillment, and unhappiness that lie at the heart of all such seeking, also appear to be right here and right now. The appearance of these things here and now then lead one to believe that their opposites must be found elsewhere, somewhere other than here and now. And the appearance of these unwanted things here and now cause formidentified Consciousness to continuously propel itself into a conceptual past and future, anywhere but the immediate here and now, in order to find what seems to be missing, but which is actually only hidden, and which can only ever be found in the immediacy of here and now, and not in the conceptuality of past and future. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 131 If one can realize that what they seek is not some form, but is actually the Formlessness by which all form is known, then one can realize that even though the dissatisfaction, lack of fulfillment, and unhappiness that lie at the heart of their seeking may appear to be right here and right now, that the opposite of these things, so to speak, must also be right here and right now, in order for these things to be known, and in order for anything to be known. And if one can realize this, then it becomes easier to turn one's attention to the here and now, rather than having one's attention continuously pulled, through reactive Movement, into past and future, which are only ever conceptual, and in which can only ever be found more forms, and in which is never found the Formlessness that is only ever here and now, because that Formlessness is ultimately both the Here and the Now, since that Formlessness is ultimately both the divine Space and Moment in which all forms arise and reside. And it is by That, and That alone, that any form is ever known. The form-identity, the person, the “me,” only seems to be that by which form is known, because while Consciousness is actively identifying with form, and so knowing itself as a person, as a “me,” it cannot be conscious of Itself directly, and so cannot be conscious of That by which all form is actually being known, thereby creating the illusion that it is the form-identity, the person, the “me,” that is the knower, as well as the doer. However, in actuality, the form-identity, the person, the “me,” is just another form that is being both created and known by the Formlessness, the Consciousness, the divine Space and Moment, that is one’s actual and essential Nature. And it is that essential Nature that is always and ultimately the actual and only Knower and Doer, even while that Nature is actively identifying with form and so completely blind to Itself. As an analogy, consider that a river becomes unable to know or be aware of water once it knows itself to be but a swirl or form that arises within, or upon the surface of, what is actually itself. The water would still be there, and would still flow, and in flowing would cause things to happen. But to the river those things could not be seen to be caused by the water that is actually itself, because it has become blind to what is actually itself as a result of mistakenly knowing itself to be but a swirl or form that arises within, or upon the surface of, what is actually itself. Instead, whatever happens would seem to be caused either by the swirl or form it considers to be itself, or by some other swirl or form it considers to be other, in the same way that what happens in the Universe must seem to be caused either by the form that we believe our self to be, or by some form that we believe to be other, for as long as we remain fully identified with form, and so completely blind to our true Nature, and so completely blind to That which is only and actually ever there where all experiential forms only ever appear to be. In the above analogy there is only water, and in actuality there is only Consciousness, there is only what you actually Are; everything else, i.e., all experiential form, is just an appearance, just a swirl, just a form, that arises within, and so is known by, the formless river of Life that is your true and essential Nature. When Consciousness, owing to its identification with form and the reactivity that naturally follows, finds Itself experiencing dissatisfaction, a lack of fulfillment, and unhappiness, owing to the Self-obscuring that accompanies that Movement, it naturally seeks to find their opposites. However, because it seeks their opposites while identified with form, it naturally believes that their opposites will also be found in some form, and specifically believes that their opposites will be found in some form that it can then add to itself to complete itself, to complete the form it knows itself to be, thereby fulfilling itself, and so bringing satisfaction and happiness to itself. And so form-identified Consciousness seeks itself not in the Formless, but instead seeks itself in ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 132 and through form. And because in the immediacy of here and now it usually finds only dissatisfaction, a lack of fulfillment, and unhappiness, it continuously seeks the forms it feels will complete itself in the purely conceptual realities that are past and future, because they must be there, because they are clearly not here and now, because all that appears to be here and now are dissatisfaction, a lack of fulfillment, and unhappiness. And so in every moment formidentified Consciousness is trying to get to the next moment, or ruminating over some past moment, which means in every moment the attention of form-identified Consciousness is being directed anywhere but here and now, and so is, by the act of seeking, being directed away from the one place, so to speak, where That which it is seeking can truly be found. This almost continuous projection of the attention of form-identified Consciousness away from here and now, and into some conceptual past or future, where it hopes to find and complete itself through some form, is a reactive Movement, because it is a Movement that has as its basis Consciousness' idea of itself as form. If Consciousness did not believe itself to be form it would not seek itself in form, and so would not feel compelled to continuously search past and future for the form or forms it feels it can use to complete itself, which completion it assumes and believes will bring with it the satisfaction, fulfillment, and happiness that seem to be missing in the here and now. And this reactive Movement, through which Consciousness continuously and unknowingly runs from Itself, and so unknowingly runs from That which it is actually seeking, as it seemingly projects Itself away from the here and now into a conceptual past and future, is the very Movement that both creates the dissatisfaction, lack of fulfillment, and unhappiness from which Consciousness is running, and also simultaneously obscures or hides Consciousness from Itself. Put another way, the reactive Movements, by obscuring Consciousness from Itself, both create the impetus to run from the here and now, by hiding the satisfaction, fulfillment, and happiness that accompany Self-awareness, thereby leaving Consciousness primarily aware, in the here and now, of dissatisfaction, a lack of fulfillment, and unhappiness, and simultaneously also make it impossible for Consciousness to find the actual source of the satisfaction, fulfillment, and happiness it seeks, because those can only ever be truly found in the now obscured Here and Now. It is a perfect trap, since the reactive Movements, in which Consciousness naturally becomes involved once it identifies with form, serve only to maintain the very cage from which it seeks escape through its reactive Movements. Put another way, while identified with form, the way in which Consciousness seeks to free itself, or to find itself, is through the very action, i.e., reactive Movement, that itself makes both escape and finding itself seem necessary. And so the only way out of this trap, the only way to break the cycle of form-identification-reactivity-formidentification, is to, at some point, cease to take part in the reactive Movements, and in that way cease to both create the very cage from which it seems that one needs to escape, as well as cease to create the situation in which it appears that one needs to find one's self. Because in actuality, there is no one that needs to escape, and nothing that is missing. There is only Consciousness, which has, through its reactive Movements, bound Itself to continuous awareness of a reality in which it appears that someone is trapped, and that something is missing. And it is those appearances that leave Consciousness continuously both looking for a way out, and looking for what is missing, i.e., seeking, which seeking is itself a reactive Movement based on an appearance, and which reactive Movement then continues to create and bind Consciousness to the appearance that leads to the reactivity, and on and on and on it goes…. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 133 In essence then, the most immediate problem, as it were, the most immediate challenge that must be overcome, is not one's identification with form; rather, the most immediate challenge is in ceasing to remain continuously involved in the reactive Movements that follow and flow naturally from one's identification with form. Because as long as one remains continuously involved in those reactive Movements, not only must one remain identified with form, but one also remains locked into the Movement that is mutually exclusive of the Movement that allows one to become conscious of Consciousness directly, and so remains locked into the Movement that keeps hidden from one the only thing, so to speak, that can truly put an end to the otherwise endless and counterproductive seeking; endless because the very action of seeking can only perpetuate the appearance that someone is trapped or that something is missing, and counterproductive because the very action of seeking is always a reactive Movement that has as its basis an appearance that derives from the identification of Consciousness with form, and as such is a Movement that keeps Consciousness bound to its identification with form, and so keeps Consciousness bound to continuous awareness of a reality composed only of form, in which reality That which seems to be missing, but is only obscured, can never be found. For what is seeking but the continuous attempt to escape the cage that this moment seems to be, or the continuous attempt to find what this moment seems to be missing or lacking. But it is not this moment that is the cage, nor is this moment actually lacking in anything. Rather, the appearance of this moment as a cage, or the appearance that this moment lacks something, are appearances composed only of the limiting ideas that naturally arise and crystallize around the limiting idea that is form-identification. And those appearances are sustained and perpetuated by nothing other than the reactive Movements through which one is attempting, in one way or another, to either escape from this moment, i.e., to escape from the here and now, to escape from the seeming cage the reactive Movements themselves create, or to find some form to fill in for That which the reactive Movements themselves keep hidden. Acting upon delusion as if it were actual only ever perpetuates the delusion, and so must keep hidden the actual. And so, as long as one seeks to escape the moment, the moment must appear to be something from which one needs to escape, not because it actually is, but only because that is how it must appear, for as long as one is involved in the reactive Movements that invariably underlie any such effort and attempt at escape. And also, as long as one seeks to find what is missing, something must appear to be missing, not because anything actually is missing—because the Consciousness that you actually are is always Here and Now—but only because that is how it must appear, for as long as one is involved in the reactive Movements that invariably underlie any such effort to find what seems to be missing. Form-identification is just the bait, but what springs the trap shut, and what keeps it shut, barring our escape from our identification with form, are the reactive Movements in which we naturally become involved once we have identified with form. Now sometimes I talk about the trap and cage as if they did not exist, as if they are only appearances, and at other times I speak of the trap as if there really is a trap. Or at times I talk about there only appearing to be something missing, and at other times I talk about something that is actually missing. Why is this? Because there are two perspectives upon our situation; one from within our identification with form, and one outside that identification with form. From within our identification with form it is all just an appearance, because what seems to be trapped, and what seems to be missing, are themselves just an appearance, because what seems to be trapped is our form-identity, and what seems to be missing is something that seems to be missing ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 134 from the form-identity. And so from that perspective, i.e., from within our identification with form, it is all just seeming, all just appearance. On the other hand, from a perspective that lies outside our identification with form, from which perspective there is only Consciousness, from that perspective I am talking about what actually Is, not what only appears to be, and so from that perspective what is happening to Consciousness, so to speak, is not just seeming, not just an appearance. From that perspective, the reactive movements of Consciousness are actual, and are not just an appearance, although they do arise based on what is only an appearance. And from that perspective, the reactive Movements, which are actual, do actually bind Consciousness to the Movement and relation with Itself that creates its identification with form. Likewise, from that perspective, the reactive Movements, which are actual, because they are movements of Consciousness in relation to Itself, do actually obscure or hide Consciousness from Itself, and so from that perspective there is actually something missing, or not able to be known. Through its reactive Movements, Consciousness does bind Itself to its identification with form. However, the appearances which that identification gives rise to are not actual, but are only seeming, e.g., the appearance of a person, the appearance of a “me,” and the appearance that the person is trapped, or that the person is missing something that needs to be found. Put another way, because the person is only ever an appearance created by the identification of Consciousness with form, those things that have to do with the person, e.g., its entrapment, its lacking something, its potential enhancement or diminishment, can only themselves ever be an appearance, can themselves only ever just seem to be. On the other hand, through reaction to those appearances, through reaction to the rope that only appears as a snake, the Actuality that is reactively Moving does actually knot Itself, and so does actually bind Itself to the perspective and reality in which it can only know itself as it is not, i.e., as form. And so, how does one break the cycle and begin to truly extricate what is truly their Self from the trap, as opposed to just inadvertently constructing and reinforcing it through more reactive efforts to liberate the form-identity, or through more reactive efforts to seek something for the form-identity? By dealing with the Actual and not with the seeming. By recognizing the delusion as delusion and ceasing to act upon it as if it were the Actual. While involved in reactive Movements you are only ever dealing with the seeming, with the appearance, and not the Actual. This is because whatever reality is created by the movement of Consciousness into identification with form is only ever an appearance, only ever the appearance of a snake where there is actually only a rope. And as form-identified Consciousness reacts to that apparent reality, as it reacts to the appearance of a snake where there is actually only a rope—and where ultimately there is only its Self—as a result of what then actually happens, which is to say, as a result of the knot in which Consciousness actually places Itself through its reactivity, whereby it becomes bound to its identification with form, and so becomes bound also to the appearances that identification creates, such a reactive Consciousness does actually become locked into or bound to knowledge that is limited to the apparent reality toward which it is reacting, thereby making that apparent reality its sole reality, for as long as the reactivity toward that reality persists. And for as long as Consciousness is bound to that apparent reality, in which apparent reality it is conscious only of form, it must remain completely unconscious of the both formless Actuality that is its own Nature and Self, as well as unconscious of the experiential actuality that is its untainted apprehension of experiential form, i.e., untainted by the concepts, untainted by the appearances, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 135 that are invariably imposed upon those forms as they are apprehended through the conceptual lens that is its identification with form. And so, no matter how the subject is approached, from either the perspective of the formidentity, or from the perspective that lies beyond our identification with form, we still end up at the point where the only way for the Actual to escape the conundrum in which it finds Itself, owing to its identification with form, is for the Actual to stop perpetuating that conundrum. And since the conundrum in which the Actual finds Itself is perpetuated by nothing other than its own reactive Movements, which is to say, by the continuation of the Movement that is its movement into identification with form, based upon how reality appears once it has identified with form, then it should be fairly easy to understand that the only way out of this conundrum lies in the Actual beginning to participate, in some way, in non-reactive Movement, rather than reactive Movement. This is why every single spiritual practice that has ever been recommended as a way toward Liberation, and which has any utility whatsoever in accomplishing that goal, so to speak, in one way or another involves non-reactivity. Much of the Tao Te Ching is an essay on non-reactivity. The three paths toward liberation mentioned in the Bhagavad Gita: Karma Yoga, or the Path of Action, Bhakti Yoga, or the Path of Devotion, and Jnana Yoga, or the Path of Knowledge, also center around non-reactivity. Likewise, mindfulness practice, whether of the Buddhist or secular variety, is at its core the practice of non-reactivity. Jesus also taught non-reactivity, as in, turn the other cheek. And although Eckhart Tolle does not teach any specific technique or practice, every method that he describes for either becoming aware of the Actual, or of deepening that awareness, is non-reactive in nature, e.g., not opposing the forms that arise in this moment, not being in conflict with this moment, accepting what-is, and perceiving without labeling, to name but a few. Again, it does not matter where in the cycle one withdraws from reactivity, all that matters is that one does withdraw at some point, or more accurately, at some moment, and that moment will always and only ever be the moment that is Now. That is, one cannot withdraw from reactivity in some future moment, and so such withdrawal can never occur in some future moment, because there actually is no such moment; rather, there is only the appearance of such a moment, which, when it arrives, so to speak, can only ever be Now. Failing to recognize this simple fact causes many spiritual seekers to become trapped in a conceptual future, in which future they see themselves as being liberated or enlightened, not knowing that the almost continuous projection of their Self, of their Consciousness, into the future they seek—which can only ever be conceptual in nature, and so composed only of form—is itself an action or Movement that keeps hidden the Formlessness which they must find or discover in this moment, Now—and which they can only ever find and discover Now—if they are ever to become truly Liberated and Enlightened. That having been said, one cannot withdraw from reactivity unless one first becomes actively aware of one's in-the-moment involvement in reactivity, because absent that active awareness, all of one's Awareness or Consciousness, in that moment, remains caught up in the reactive Movement, leaving none left over to just be aware of the Movement, and so leaving none left over to become or be involved in the opposite Movement. In the same way, while caught up in ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 136 the torrent of a river, one cannot observe its flow, as one is part of that flow and so is just pulled along by that flow. It is only to the extent that one is able to step out of the torrent, to step out of the flow, and so is no longer part of the flow, that one then becomes able to observe that flow, and in so doing takes part in a different flow or movement. And so trade in the seeking, which is always reactive, because it has as its basis the identification of Consciousness with form, for the simple act of just paying attention to whatever forms arise within one's Consciousness here and now, as such simple attention is never itself reactive, because such simple attention does not have as its basis the identification of Consciousness with form. Because if one can, even for a moment, cease to be caught up in the torrent of reactivity, and so step out of the reactivity, by instead just observing the reactive Movement, then in that moment becoming conscious of Consciousness becomes as easy as turning north after having been facing south, because in the absence of one's complete involvement in the reactive Movements, one is no longer completely locked into the primary Movement that creates one's identification with form, and so is no longer completely locked into the Movement that is mutually exclusive of the Movement by which Consciousness is able to become conscious of Itself directly. And just as importantly, by withdrawing to some degree from reactive Movement, one is already, to that same degree, withdrawing from Movement into identification with form, and so is already, to that same degree, engaged and involved in the opposite Movement by which Consciousness is able to become conscious of Itself directly. Thus, to continue the analogy, once one has withdrawn to some degree from reactive Movement, one has already begun to face north instead of south, after which it is then just a matter of simply noticing That which was always there, but which is no longer being completely obscured or hidden as a result of the complete attention that one is otherwise obligated to give to experiential form while engaged fully and completely in reactive Movement. 9. Effective non-reactivity However, for non-reactivity to work, so to speak, to extricate one from the cycle of formidentification-reactivity-form-identification, it needs to become a way of life, a way of being, and not just a technique that one practices a half hour or hour a day, after which one then goes back to their normal pattern of reactivity. When something becomes a technique, even non-reactivity, it becomes an object in Consciousness, and as an object in Consciousness it becomes something to which the form-identity can cling, and so becomes something that can sustain, rather than dissolve, the form-identity. This is why Tolle does not teach any method or technique, and it is also why he says it is better to randomly intersperse one's day with many moments of nonreactivity, rather than to just have one or two set blocks of non-reactivity. And the reason it is better to randomly intersperse one's day with many moments of non-reactivity, rather than to just have set blocks of non-reactivity, is owing to the nature of the way in which reactivity functions to sustain the form-identity, or to keep one locked into form-identification, which is as the linchpin in a self-perpetuating cycle. Put another way, the way in which non-reactivity must actually be used to break the cycle of form-identification-reactivity-form-identification, cannot be separated from the fact that it is the opposite Movement, i.e., reactivity, that fuels that cycle. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2017 | Volume 8 | Issue 2 | pp. 123-137 Kaufman, S. E., The Liberation of Consciousness from Identification with Form through Non-reactivity (Part III) 137 If one spends a half hour or hour a day meditating, but spends the rest of the day in unconscious reactivity, then what is done during those times of non-reactivity to weaken the form-identity is completely undone during the periods of reactivity. And although one's life may improve in some ways owing to such practices, i.e., owing to those periods of non-reactivity, such improvements fall under the category of redecorating the cage rather than dismantling the cage. On the other hand, if one can break the cycle of form-identification-reactivity-form-identification somewhat randomly throughout the day, then in this way, by periodically breaking the cycle throughout the day, by periodically stepping out of the cycle throughout the day, much more is done to weaken the form-identity, much more is done to gradually dismantle the cage, than is accomplished by strict periods dedicated to non-reactivity sandwiched between far longer periods where there is no effort, so to speak, to be non-reactive. This is because during long periods of reactivity the cage of form-identification is fully reassembled and its deconstruction has to be started all over again. But if those long periods of reactivity and rebuilding of the formidentity can instead be broken up, or interrupted, through occasional and even short periods of non-reactivity, then the form-identity never has a chance to be fully reassembled, because any period of non-reactivity not only halts its construction, but is also a period during which it is being disassembled. Additionally, when one intersperses one's day with periods of non-reactivity, those periods will naturally and gradually grow longer and more numerous, in which case then the periods of complete unconscious reactivity will also naturally and gradually grow shorter and become less frequent. On the other hand, when the pattern is one of non-reactivity for a set period and then reactivity for another set period, with little to no change in that pattern over time, there is then little to no actual movement toward Liberation, which is to say, little to no movement toward the disidentification from form that must go hand in hand with any actual movement toward Liberation, since what Consciousness must ultimately be liberated from if it is to truly be free, i.e., to move spontaneously as it Will rather than only according to its conditioning, is its belief in the idea that what it is, is some form, some experiential this or that. (Continued in Part IV) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research | Dec. 2017 | 8(11) | pp. 859-863 859 Caponigro, M., Observer as Consciousness (?): Quantum Mechanics & von Neumann Chain Article Observer as Consciousness (?): Quantum Mechanics & von Neumann Chain Michele Caponigro1 Bergamo University, Ishtar, Italy Abstract We debate, from conceptual point of view, the relationship between the role of observer in quantum mechanics and the von Neumann Chain. Subject and object are only in a relation, in a totally entangled Gestalt. The measurement seen as interaction is such a Gestalt, but not meaning that observer and object enter in relation, but that the relation founds relate and correlate. What it is this relation in the measurement? The totality of the experimental arrangement which permits speaking of measurement. A totality which lives in our perception and is made of perceiving devices and tools of measurement. Keywords: Obeserver, consciousness, von Neumann chain, quantum mechanics. 1 Measurement process and the von Neumann chain The introduction of Stapp’s book2 put in evidence the fundamental problems in QM in relation to Mind/Matter problem. According Stapp, the basic problem in the interpretation of QM is to reconcile the quantum features of the mathematics with the fact that our perceptual experiences are described in the language of classical physics. Observed physical objects appear to us to occupy definite locations, and we use the concepts of everyday life, refined by the ideas of nineteenth-century physics, to describe both our procedures for obtaining information about the systems we are studying, and also the data that we then receive, such as the reading of the position of a pointer on a dial. Yet our instruments, and our physical bodies and brains, are in some sense conglomerates of atoms. The individual atoms appear to obey the laws of QM, and these laws include rules for combining systems of atomic constituents into larger systems. Insofar as experiments have been able to determine, and these experiments examine systems containing tens of billions of electrons, there is no apparent breakdown of the quantum rules. Yet if we assume that these laws hold all the way up to visible objects such as pointers, then 1 2 Correspondence: E-mail: michele.caponigro@unibg.it Mind, Matter and Quantum Mechanics, 2003 ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | Dec. 2017 | 8(11) | pp. 859-863 860 Caponigro, M., Observer as Consciousness (?): Quantum Mechanics & von Neumann Chain difficulties arise. The state of the pointer would, according to the theory, often have parts associated with the pointer’s being located in visibly different places. If we continue to apply the laws right up to, and into, our brains, then our brains, as represented in QM, would have parts corresponding to our seeing the pointer in several visibly different locations. Inclusion of the effects of the environment does not remove any of these parts, although it does make it effectively impossible to empirically confirm the simultaneous presence of these different parts. The orthodox solution to this problem is simply to postulate, as a basic precept of the theory, that our observations are classically describable. This postulate is incorporated into the theory by asserting that any conscious observation will be accompanied by a ”collapse of the wave function” or ”reduction of the wave packet” that will simply exclude from the prior physically described state all parts that are incompatible with the conscious experience. This prescription works beautifully. When combined with the rule that the probability that this perception will occur is the ratio of the quantum mechanical weighting of the reduced state to the quantum mechanical weighting of the prior state, one gets predictions never known to fail. This ad hoc injection, in association with ”consciousness”, of ”classical” concepts into a theory that is mathematically incompatible with those concepts, is the origin of the mysteriousness of QM. There is mounting evidence from neuroscience that our conscious thoughts are associated with synchronous oscillations in well-separated sites in the brain. This opens the door to a natural way of understanding, simultaneously, both the mind-brain and quantum-classical linkages. Oscillatory motions play a fundamental role in QM, and they embody an extremely tight quantum-classical connection. This connection allows the quantum-classical and mind-brain connections to be understood together in a relatively simple and direct way. 1.1 von Neumann chain and the Observer Bondoni (Bondoni,2010) analyze the possible relationship between two fundamental elements, the measurement process and the von Neumann chain3 . We introduce briefly his path3 We recall that von Neumann’s quantum theory is a a formulation in which the entire physical universe, including the bodies and brains of the conscious human participant/observers, is represented by the basic quantum state. The dynamics involves three processes. Process 1 is the choice on the part of the experimenter about how he will act. This choice is sometimes called the ”Heisenberg choice”, because Heisenberg emphasized strongly its crucial role in quantum dynamics. At the pragmatic level it is a ”free choice”, because it is controlled, at least at the practical level, by the conscious intentions of the experimenter/participant: neither the Copenhagen nor von Neumann formulations specify the causal origins of this choice, apart from the conscious intentions of the human agent.Process 2 is the quantum analog of the equations of motion of classical physics, and like its classical counterpart is local (i.e., via contact between neighbors) and deterministic. This process is constructed from the classical one by a certain quantization procedure, and is reduced back to the classical process by taking the classical approximation. It normally has the effect of expanding the microscopic uncertainties demanded by the Heisenberg uncertainty principle into the macroscopic domain: the centers of large objects are smeared out over large regions of space. This conflict with conscious experience is resolved by invoking Processes 1 and 3. Process 3 is sometimes call the ”Dirac choice”. Dirac called it a ”choice on the part of Nature”. It can be regarded as Nature’s answer to a question effectively posed by the Process 1 choice made by the experimenter. This posed question is: will the intended consequences of the action that the agent chooses to perform actually be experienced? (e.g.,will the Geiger counter be observed to be placed in the intended place? And, if so, will ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | Dec. 2017 | 8(11) | pp. 859-863 861 Caponigro, M., Observer as Consciousness (?): Quantum Mechanics & von Neumann Chain way. Bondoni start his analysis from the problem nested in Ozawa’s effort to block von Neumann’s chains and in his attributing the wave-collapse to a interaction between systems. Ozawa’s analysis suggests to distinguish (sharply) the mathematical world from the phenomenological one. In Ozawa’s own words: The orthodox view (of the wave-collapse) confuses the time at which the outcome of measurement is obtained and the time at which the object is left in the state determined by the outcome. (. . . ) it confuses the time just after the reading of the outcome and the time just after the interaction between the object and the apparatus. There is no causality relation between the outcome and the state just after measurement. This analysis according Bondoni is correct, otherwise, he argue, we would have a regress at infinity4 , a sort of hegelian odd infinity as von Neumann points out: we must always divide the world in two parts, the one being the observed system, the other the observer. (. . . ) That this boundary (i.e. between the observed system and the observer) can be pushed at will deeply in the interior of the body of the real observer is the content of the principle of the psycho-physical parallelism. Bondoni, retain that surely the word used ”at will” is the source of such problem. This way, the counsciousness can enter in the description of a measurement. On the other hand, we must distinguish the measurement and the reading of this measurement; i.e. the entanglement of the object with the observer and the reading of this interaction by the experimenter. In this way, we can no longer assert that the mind causes the collapse, as the given collapse is occurred earlier. Moreover Ozawa demonstrates that the wave-collapse occurs in a time interval t + ∆t, while the perception of this collapse is at t + ∆t + τ , interval in which the two systems (object and observer) can no longer be in a relation. On the other hand, we can observe that exists only that is perceivable in a phenomenon. A measurement which is not perceived (by a reading) is not a real measurement. It is a logically possible interaction which doesn’t belong to the reality. From the difference between the above mentioned intervalsOzawa infers a difference between measurement and perceiving of this measurement. But it is a logical inference. How can someone experience a measurement without interact with it (with a reading)?5 And if this collapse is not experienceable, then we are making meta-physics (we are going beyond physics). Therefore, is not usefull the specified action of that device be observed to occur?) Processes 1 and 3 act on the variables that specify the body/brain of the agent. According Stapp, the ”Yes” answer actualizes the neural correlates of the intended action or associated feedback. 4 Instead, in this thesis we retain that the infinity regress is not a problem but a resource, see Chap. 7 ”Can wee see the IO”. 5 One can interacts with an object without knowing the result of this interaction. For example, an observer can know that he is interacting with an object, without knowing the eigenstate in which the object jumped. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | Dec. 2017 | 8(11) | pp. 859-863 862 Caponigro, M., Observer as Consciousness (?): Quantum Mechanics & von Neumann Chain putting aside a non physical entity as the mind to leave room for something more abstract, as a measurement without reading, also if this something has a definite grade of mathematical reality. Moreover, Ozawa doesn’t answer the main question. The reading of a measurement is invoked to explain the collapse; now, if this cannot be more the cause of the collapse, what is the real cause? Apparently, the interaction between subject and object, but we have no direct experience of it. It is a perceived measurement in a given context to determinate the wave-collapse. Von Neumann seems adhering to this position, stating: experience only permits statements of this type: an observer has made a certain (subjective) observation; and never any like this: a physical quantity has a certain value. Obviously it is higly questionable the subjective character of our perception. Our perception is on the contrary objective in a phenomenological point of view. What is more objective than the fact that we have in front of us a given and no other experimental set-up, built in a given way, with given pointers? Using Bohr’s own words: (. . . ) in actual experiments all evidence pertains to observations obtained under reproducible conditions and is expressed by unambiguous statements referring to the registration of the point at which an atomic particle arrive on a photographic plate (. . . ). And: (. . . ) the problem of explanation that is embodied in the notion of complementarity suggests itself in our position as conscious beings and recalls forcefully the teaching of ancient thinkers that, in the search for a harmonious attitute towards life, it must never be forgotten that we ourselves are both actors and spectators in the drama of existence. Obviously, it is one thing asserting that reality must be confined to the realm of experience and one other asserting that the cause of the wave-collapse, which oughts to belong to our experience, must coincide with the act of registration of a measure. Ozawa successfully shows that this act cannot cause the collapse. But, where is, then, the real cause of this collapse? If this is the measurement, where is, ontologically speaking, this measurement? Quoting Planck: it is impossible (. . . ) that the development of the knowledge in Physics until now aimed at a fundamental and radical division between the processes in the external nature and the processes in the human world of feelings. The observer knows that surely by this interaction the system-object jumped in an eigenstate |φi i and that an observable O must have in |φi i an eigen-value λi . But the observer cannot, without a reading, know in which eigenstate the system is. Obviously, knowing the wave-function of the system, he knows too the amplitudes of the probabilities associated to its vectors, but this is only a mathematical (statistic) forecasting, not a perception. In this sense, the fact that at t + ∆t the system-object is in an eigenstate is only an inference. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | Dec. 2017 | 8(11) | pp. 859-863 863 Caponigro, M., Observer as Consciousness (?): Quantum Mechanics & von Neumann Chain Being no clear distinction between subject and object, it is best adopting an holistic view and consider as fundamental the perceived phenomenon. I.e. there are not in reality subject and object as two clear distinct entities, but a relation which founds it. Subject and object are only in a relation, in a totally entangled Gestalt. The measurement seen as interaction is such a Gestalt. But not meaning that observer and object enter in relation, but that the relation founds relate and correlate. What it is this relation in the measurement? The totality of the experimental arrangement which permits speaking of measurement. A totality which lives in our perception and is made of perceiving devices and tools of measurement. This is the kantian position of Bohr which sees in the experiment the real cause of any result: the a-priori, a sort of category which makes possible speaking of measurements, particles, collapses and so on. A frame in which the observer arranges his experiences. Planck observes: what we can measure, that it exists. The act of measuring, the registration of measurement, not the measurement without observer. What a measurement could be without observer, Bondoni add: I don’t dare to say. Bondoni, concludes his paper, with two distinct questions: 1. the reading of a measurement cannot be the cause of the wave-collapse 2. attributing the wave-collapse to the interaction observer-object before the reading of the measurement stops von Neumann’s chain According Bondoni, Ozawa successfully demonstrates 1. Bondoni, is not sure that stating 1 rules out completely the problem hidden in 2. That is, the rôle of the subject in the act of knowing. In particular, it is not clear the phenomenological correlate of the measurement. In absence of a precise phenomenological correlate of a measurement, we can infer that this process amounts to an observation without observer. We disagree with this conclusion, the universality of QM is not a problem but a resource, to us the real question is: where we can stop the von Neumann chain? References (Bondoni, 2010) Mathematical vs Empirical Measurement in arXiv:1006.0528v1[quant-ph] (Caponigro, 2008) Interpretation of Quantum Mechanics: 0811.3877 a critical survery in arXiv: (Stapp, 2003 ) Mind, Matter and Quantum Mechanics, Springer 2003 ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

722 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer Article Representation & the Figure of the Observer Vitor S. Tschoepke* Abstract The theoretical use of representation faces, among others, two types of inconsistencies, namely: a representation requires the figure of the agent to which it will be representative, which leads either to circularity or to infinite return; and the resulting one, which is the difficulty in reconciling a description, in representative terms, with other more fundamental scientific categories. The proposal of the present study for the solution of these problems was the identification of a referential process starting from the correlation between states of a physical system. It will present an inference about how the superposition of causal history moments of a system can result in a self-referential structure. Keywords: Representation, self-reference, superposition of states, consciousness, observer. Introduction The notion of representation is one of the most controversial subjects in the study of the mind. Although this concept inevitably appears when the properties of the mind and thought are analyzed, there are problems and inconsistencies in their theoretical applications. There is no approach that adequately explains how the transition between physical and representative properties occurs, nor how the mind can be included in the representations without an infinite return of other representations. The theoretical model proposed to explain a given natural domain should be able to explain and classify, with a set of concepts, a stratum of reality without requiring external elements that are not adequately classified by this model. However, with respect to the use of the concept of representations, this rule is not properly obeyed, since it also implies the necessity of an instance for which they are representative. In their theories of ideas, modern authors could not exclude from their models the mention of an 'I'. If an attempt to deal scientifically with thought is to present it as a mechanism of articulating ideas, which are related to external reality, these authors could not avoid postulating an entity that centralized ideas and perceptions. For Descartes (1979), the knowledge of external bodies is not originated from sensation or imagination, but because they are conceived by thought, i.e., deduced. While the knowledge of external things, intermediated by ideas, is confusing and doubtful, Descartes states: "For me, there is nothing easier to be known than my spirit" (ibid., p. 98). To explain how simple ideas become complex ideas, Locke (1988) mentions the percipient * Correspondence: Vitor Silva Tschoepke, Independent Researcher. E-mail: vitor.tschoepke@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 723 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer mind as the one that observes and makes operations using ideas. This way, it not only receives perceptions, but it actively manipulates them. This author explains how inner perceptions become ideas using the own analogy of sensory perception: The mind receiving the ideas [...] from without, when it turns its view inward upon itself, and observes its own actions about those ideas it has, takes from thence other ideas, which are as capable to be the objects of its contemplation as any of those it received from foreign things. (ibid., p. 40). If ideas are mediations of reality that follow each other in different ways of representations of the external world, then, there should be an agent evaluating them, watching them, in a Cartesian theater, according to the metaphor used by Hume1. If ideas are like pieces of machinery to be investigated, postulating an instance that observes them makes their complete appropriateness unviable in scientific terms, since something always remains one step beyond what is explained. The notion of thought as an association of symbols (mental particles2) of modern philosophy was inherited by cognitive theories in the twentieth century. Among them, it is possible to highlight Fodor's theory of mental representation (1975), who argues that thought consists of a syntactic articulation of symbols, constituting a language of thoughts. However, even borrowing the concepts of syntax and computation in the treatment of symbols, which is supposed to be an advance over modern concepts, the theory does not take into consideration the essence of the representative problem. When perception is analyzed, two elements are always considered, namely: the observer; and the observed. However, when this concept is used as an analogy to explain how the mind thinks 1 Hume (2009) explains why the idea of an "I" is incoherent. He affirmed that we are only aware of the series of experiences: "The mind is a type of theater, in which diverse perceptions make successively apparitions" (p. 205). However, we cannot infer the existence of continuous "I", since we have the propensity to see connected things only because they occur sequentially. The author states that this is a limitation of reasoning: seeing things as connected and unified is something we put into the stream of thought. However, he was unable to eliminate in his objection the instance that attributes continuity to the series, or to which it is seen as something unified. Kant (1999) followed this line, which he called the unity of apperception. According to this author, representations only become knowledge insofar as they are unified in a synthesis, in an intellectual act originating from the own mind. The reference is not only directed to scattered representations, or to a series, but to the element that connects one representation to another, thus attributing unity, i.e., consciousness of that unity—the simple intuition "I think." This way, while the notion of a centralizing entity is scientifically uncomfortable, it cannot be easily circumvented or avoided. This approach, however, is still problematic and generates what he called a paradox. On the one hand, we have the unity of apperception, as the result of an intellectual act that brings together all the distinct representations into a single one. On the other hand, we have the inner sense, which is only known by the mind itself when it is affected by itself in time. Even though he differs from Hume by rejecting the model of a mind as a mere spectator in the face of what occurs to it, Kant was not able to solve the problem of how to reconcile the mind that thinks with the mind that is the element thought or observed. 2 Popper (1995) analyzed the fact that theories of modern ideas make a parallel between mental events and the laws of physics (a science that progressed from the studies conducted by Kepler, Newton and others): the principles of connection and association of ideas would be the mental equivalent of the laws of motion. The author called this issue "doctrine of ideas as particles of the mind". ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 724 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer about itself and identifies itself, we should postulate a part of the mind that is distinguished from the phenomena observed, referring to them, but apart from what is perceived or identified. This way, the figure of the observer cannot be included in the same reality of the phenomena observed, since, with each new attempt of classification, there is a regression to a level in which the same double classification repeats itself. If the representation is an action of the mind directed to it, the act will presuppose this direction before being performed. The represented mind will be the same mind to which it is represented, which is paradoxical. Another aspect of the problem is the so-called "homunculus fallacy", which theories of ideas association and, later, computational theories, failed to prevent. If self-reference is a theoretical challenge, the very definition of reference is scientifically problematic. It has always been necessary to use, even if not clearly, a last level of observer that uses symbolic processes. The fallacious aspect in this type of theory consists in the attribution of an autonomous existence to elements that only exist as such in relation to an external observer (Searle, 1998). Elements such as "information", "representation", and "symbol" can only be properties of something if someone considers them as such, since they do not exist in terms of their mere physical classification. In the case of computation, assigning the property of being a syntactic mechanism to an element depends on something external to it in the form of semantics. Thus, it will always be necessary to postulate a homunculus that sees a physical process as 0's and 1's, discreetly interpreting the physical states of a device that cannot be discrete. Therefore, "the only way to make syntax intrinsic to physics is to place the homunculus within physics" (ibid., p. 305). If an element is representative, it has value not only by itself; it refers to something beyond itself, presenting a reference to something outside its purely material domain. While the causal relations of the physical world have their own, concrete, and self-justifying value, representative properties have a relational and ethereal value that communicates and brings together different elements in a single point of information. What makes a phenomenon that belongs to mere causality a representative element? There are several descriptive levels according to which thought can be dealt with, from the biochemical level to the behavior of brain structures, all of which have an objective scientific existence independent of observers. The representative level, however, only exists for the person. This way, how can the reality of representation be related to objective reality, or how can a essentially representative descriptive model be identified within material reality? Ryle (1949) discussed this problem and explained that the human body is subject to mechanical laws that govern other bodies and can be identified by any observer in the same way. However, the inner life of a person cannot be witnessed, it is private, and, as a result, each person lives within two parallel histories. The laws that bring together public and private life cannot be adequately formulated in any of the domains. These laws can only be mysterious, because mental ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 725 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer operations are just formulated as opposed to physical descriptions. Such operations are not modifications of matter; they are not the mechanism of a clock; they are parts that do not belong to this mechanism. "This way represented, spirits are not simply phantoms chained to machines: they are ghost machines themselves" (ibid., p. 20). Without an adequate solution to these questions, it is difficult to find a solution to present the notion of representation in a logically consistent mechanism, without the permanent necessity of postulating some external element to the model, or without falling into circular definitions. This way, there is an impasse in the search for reconciling the representation—and all its explanatory power relating to the behavior of beings—with the scientific description of other levels of reality. The problem to be solved, then, is the formulation of a theoretical model capable of implying the self-referentiality of a structure. A proposal for a solution will be the theme of the present study. Causal possibilities and consequences A physical system is a portion of reality considered in isolation, and whose evolution can be described from the succession of modifications of its initial situation, excluding external factors beyond its original definition. A system can have any boundaries, but they should be clearly specified if used as explaining factors for that evolution. Each state of a system is the set of descriptive properties that it possesses at a given moment, considering its margin of possible modifications. A state of a physical system has its "causal possibilities", which are the modifications to which it is impelled due to its current configuration, i.e., it is the immediate future of the system determined by its specific organization at a given moment. It also has its "causal consequences", which are the effects of past states that are inherited by the system and constitutes its present moment. A current state conveys its causal consequences to the future of the system, i.e., the causal possibilities of this state. However, they will no longer influence the subsequent states. Although the causal consequences of earlier states can be identified, the earlier states—the moments in the history of the system with their causal possibilities—are no longer part of their constitution. Even if the examination of the consequences allows having a good clue of the events that determined them, they no longer have a causal power. One state conveys its causal consequences to subsequent states, but not its own causal possibilities, which are lost, failing to be part of the reality of the system. The same state and its specific spectrum of causal possibilities may be originated by different previous circumstances. Different mining, transport and mixing processes, in addition to processing of ores, can form two identical metal bars, with the same behavior when subjected to a number of conditions. Presumably, it is possible (although statistically unlikely) that the molecules of a cup of coffee reach exactly the same position and velocity at two distinct ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 726 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer moments, even if each one is formed by a different anterior series in terms of positions and velocities. In causal terms, the series of states by which the system has gone through makes no difference for the possibilities of a state, given that its momentary configuration presents itself. In the same way, the states that have taken place due to different alternative histories also have their own possibilities, which are independent of their own previous series in a regressive manner. Superposition of states A parallel can be established between this discussion and the area of mathematics called Markov chains (Norris, 1997). This area allows the probabilistic analysis of random systems without memory, i.e., in which a future state is only determined by the present, and is independent of any previous states until it is verified; everything that has happened is irrelevant. There can be chains of discrete time, or continuous time. This second case can also be called Markovian process. Each state has a constant probability of being the current state of the system. The probabilities of reaching a given state from any other state can be listed and analyzed in the form of diagrams and matrices. The set of possible states of a chain is called space of the states. The diagram of a Markovian system can be presented as a set of points, representing the possible states with a set of lines connecting them, so that it is linked to some states and not to others. The line that links two points has one direction, but not necessarily the reverse. A point may even be linked to itself. This fact allows indicating which points (states) are possibly obtained from any other given point, as well as the number of minimum paths which are obligatory to reach it. That is why the total possibilities of the system at one point are always the same, regardless of the modes (lines) through which the system has reached it. If the system had to go through three points to reach point A, or followed a path that led to A, through only one intermediate point, it is irrelevant to the analysis of the future possibilities of point A, given that they will always be determined by the lines coming out of it. Therefore, non-Markovian systems can be considered as those for which the trajectory, i.e., the causal history, is relevant to current possibilities. From this perspective, it is possible to make two interpretations when considering a state. It is possible to analyze the current state of a system by the causal consequences inherited from past states. From these consequences, it can be inferred which series of events determined the present constitution. It is possible, however, to consider a system in which each state is constituted by the own causal possibilities of its previous series. If a state is constituted by its causal history, it makes a difference if point α was directly reached by means of a point k (k → α), or if it left k and followed the trajectory of lines, e.g. k → l → m → α. There is even a difference between k → α and k → α → α. The causal possibilities of point α will then be the sum of the possibilities of each of the points of the trajectory, and not ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 727 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer just the set of lines that come out of it in the original diagram. In the second interpretation, the system "superimposes" the states, rather than simply passing through them. It is possible to postulate that certain types of systems can only be adequately explained when considering that they superimpose their different moments in time, preserving their previous states simultaneously with the emergence of new states. When a certain state E is paired with any other previous state, such as A or B, E has two different "tonalities". There would be two new E states, i.e., E + A, and E + B. Even if two states, which originally have the same causal possibilities, have a different origin in terms of their previous series, they will not be the same state. What can define a state E of this system is the causal history of the system up to E, and not only the causal possibilities of E. This idea of superposition of states is not related to the superposition principle of quantum physics3. The quantum concept, applicable to subatomic elements, is based on the hypothesis that there exists a set of probable states for a particle at each moment. The sum of possible candidates to states of the particle is considered a state in itself. Each of these states is described by a vector, and the superposition of these states is a new state. Penrose (1989) states: Quantum mechanically, every single position that the particle might have is an 'alternative' available to it. [...] all alternatives must somehow be combined together, with complex-numbers weightings. This collection of complex weightings describes the quantum state of the particle. [...] I am taking the view that the physical reality of the particle's location is, indeed, its quantum state (ibid., p. 270) Therefore, a quantum state can only be described by the set of probable states in which a particle is found. The different stories in this case are the different alternative possibilities of a system, for the same moment, and not a set of past states superimposed with a current state. Also, the idea of superposition, as the sum of simultaneous influences on a given physical medium, such as the propagation of shock waves or electric currents in linear circuits4, is not analyzed here. 3 According to Dirac (1947), in classical physics, a state can be fully determined from numerical values assigned to specified properties. When we have a very small system, however, we have a limitation of the observation power, and thus, difficulty in recognizing and assigning data to the system. If a system is small, we cannot observe it without producing a serious disturbance and, therefore, we cannot expect to find any causal connection between the results of the observations. The limitation of the observation power in small systems places a limitation on the amount of detail that can be identified. This way, the superposition of states is a tool for dealing with indeterminacy. The author states: “between these states there exist peculiar relationships such that whenever the system is definitely in one state, we can consider it as being partly in each of two or more other states. The original state must be regarded as the result of superposition of the two or more new states, in a way that cannot be conceived in classical ideas. Any state may be considered as the result of a superposition of two or more states [...]. Conversely, any two or more states may be superposed to give a new state.” (ibid. p. 12). 4 The superposition theorem in electric circuits states that, in a linear electric circuit with independent sources, the current or total voltage values are equivalent to the sum of the currents or voltages of each of the sources taken in isolation. The theorem is only valid for linear measurements, from which, for example, power is excluded. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 728 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer Rather, the idea is that the actual (and not the possible) states that occur in the system are confronted with each new state of the system. The concept of "continuous superposition" can be taken into consideration when a system is superimposed with each new current state, the series of states that have resulted within it. A state is then constituted by the series of previous states that constituted it, and this is regressively true for each of its component states. This way, the progression of the system in time is systematically constituted by its states being accompanied by its previous series. In this case, there are two possibilities. In the first, the system is able to maintain the influence of the previous states concomitantly with the appearance of new states in a permanent manner. This fact, however, would not be feasible, since it should always be able to integrate more states into itself. Given that a physical state of any system has an energetic component associated with it, the ability to expend a progressively greater amount of energy would be necessary. In the second possibility, the system preserves its states within a boundary, which allows it to keep the energytime relationship constant. For any moment of the system, its general state consists of a constant proportion with its past states, what can be called the "superposition field". Therefore, in this second alternative, the viability of the hypothesis of a system whose description of each state is adequately described by the superposition of the previous ones is maintained. Continuous superposition is preserved, even if there are past states that no longer make part of the superposition field, or whose influence is continually diminished. Memory, information and causal isolation If the conceptual analysis of a system with memory is the capacity to rescue the causal history only starting from the inherited properties of the past moments of the system, i.e., the transference of the causal consequences, then the memory is nothing. The definition of memory as inherited causal consequence is not enough to isolate a real classifying property, since everything in common reality has this characteristic. The definition of memory for the present analysis should be the possibility of rescuing the own causal possibilities of the previous states of the system, and not only the consequences. Memory, defined as the rescue of causal history, cannot be removed from the transference of causal consequences, since: a) It is possible for a physical system to have the same specific characteristics by different alternative manners. b) The properties of a system at a certain moment do not have in time nor in space a unique set of factors that can be isolated from others that are beyond the size of the system. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 729 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer Therefore, it is not possible to know exactly to what extent only the system itself or other external conjunctures were determinant for a given property. Information can only be intrinsic to the system when each state keeps its own causal history. However, this is possible when only the states of the system, and not other external influences, determine the constitution of its future states. Any portion of reality, however, will be contained in the midst of the infinity of other relations. Depending on how a physical system is regarded, it can be considered up to the limits of the universe. Therefore, this uncertainty of the boundaries of a system should be resolved when one considers a system that is able to combine the moments of its own internal evolution. Somehow, the system should be isolated, so that the influence of its preserved previous states occurs in future moments. A system isolated from any external variables, such as gravitational and electromagnetic forces, is only a theoretical concept and nonexistent in the real world. Given that complete isolation does not exist, the expected factor to make the hypothesis discussed consistent is that the system has a structural stability, maintained under constant external influences. This way, the manifestations of the possibilities of the system at each moment of projection toward future states is the result of the effects of the system itself, not being mixed with other influences of unknown origin and extent. The idea of causal isolation is compatible with the general notion of integrated information. One of the main efforts undertaken in its investigation, the research field called "integrated information theory" (Tononi. 2008, 2012)5, explores the characteristics of systems in which the interaction of communication between its points (such as a network of neurons) generates a level of information that cannot be found in its units considered in isolation. The theory seeks to formalize the properties of this information as opposed to physical systems in which the information is not integrated. The localized variations of its parts are not propagated and 5 The classical notion of information is defined as a measure or estimate of the uncertainty relating to the number of coding alternatives, given the number of alternative states of a device, or possible paths between them. If a system is composed of a wide integration between variable units, and the states are not only determined by the uncertainty of the situation of these units individually (as in the case of pixels in a photo) but also by their integration into broader interdependent levels of variation, there is another interpretation of the total information of these systems. These complex informational states are beyond the description of individual points, which are not identifiable in their perspective—according to the maxim "the whole is greater than the sum of the parts"—and this emergent "information cloud" is seen by the author as the key of the explanation of the conscious phenomena. This possibility of complex articulation creates a wide range of possible differentiable states. This differentiation between states, discriminated by the brain, is equivalent to the varied collection of mental states as opposed to each other. The author proposes, however, a model of integration without temporal superposition. He does this by adopting as criterion what he calls the "principle of exclusion", in order to reconcile his model with the classic concept of information, for which the informative character of a repertoire of states lies in the degree of differentiation between them—states undifferentiated or "mixed" are not very informative. In order to explain the time evolution of states integrated in block, he uses the conditional probability, i.e., the estimation of transition possibility between groups of states mapped in a Markov chain would correspond to the "intrinsic information" of each state. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 730 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer distributed and they do not contribute to a more general level of information that transcends the mere sum of the description of particular modifications. If the system does not lose information (or it is little dissipated), and it is decisively redirected in the general determination of internal states, there is another way of thinking in causal isolation. Self-reference We analyzed the hypothesis of a system of superimposed states. It is the concept of continuous superposition, which requires a constant proportion of past states influencing the system in a progressive way and the condition that it is an integrated information system, i.e., isolated from external influences in the determination of its future states. We will present an argument to show that a system with these characteristics will have a self-referential nature. Every physical system has a momentary impetus, which leads it to its future states, determined by specific structural characteristics and the physical properties related to them. Given its present configuration, it is impelled to a given future state. They will determine what the system will become. It can change, or remain the same, as an inert body. It is also possible to isolate from a present configuration those which are clearly disconnected from the system. A portion of glass shards on the floor cannot return to the table constituting the cup of coffee that has fallen. Applying this concept to a system of superposition, we have the following case: the system is formed by the previous states in their succession, so that each one is projected on the current state, and this is also true for them in a regressive way. A superimposed state has not only its momentary description as internal information; the history of the descriptions up to it is part of that information. Instead of momentary impetuses, the internal information will be that of a dynamic transition between them. Each new factor of modification of the general state is confronted with the history of internal tendencies, and the dynamics of this confrontation gives it the informative character of the degree of change. A common physical system will not have this characteristic, since the same causal impulse can be determined by different alternative histories. In innumerable ways, a cup of coffee can be considered with the same causal possibility, i.e., being close to falling from a table and become just glass shards on the floor. In this way, as a state is formed by the causal history that determined it, this state will convey this property to a future state, i.e., the latter will be the result of the previous ones. Given that the dynamics of transition (motion) is part of the momentary state, the manner in which it was formed will determine—at its current moment—that, as a state, it will be a component of a future state. As each step of the past has its relative future state accumulated, this relation extends and applies also to the current state, so that it will also be in a projective perspective with respect to ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 731 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer its future. There is already in it a component related to the past and to the future of the system that established it. Each superimposed state has already elements that are “beyond it” as its components, i.e., the series of steps of the system that constituted it, and the future of the system as a result of the way of its constitution. The past moments that occurred in the system and its own future, as its immediate consequence, are intrinsic to each particular state, having itself as a constituent element. Each state, at a particular moment, is composed of: a) The previous series that constituted it. Past moments no longer exist, but in the causal reconstitution of the states that resulted in the current state, identified in their effects on the system, there is a reference to the past moments of the system. b) Its determination as a component of a future state, a result of how it was constituted. The future state does not yet exist, but there is already a reference to this future state arising from its internal dynamics. This way, each state makes reference to those elements absent from its momentary reality. In a non-superimposed system, the characteristics of past states are contingent upon it and, thus, the constitution of its present moment does not retain information about the way in which it was formed. Consequently, it does not include its participation in the future of the system. As a system of superposition keeps within itself its own causal history, there is a reference to the past states that constituted it as such. Likewise, the state refers to the future states of which it will be a component, as a consequence of the dynamics by which it was formed. Therefore, in a generalized way, each state of the system makes reference to the process of superposition in the time that established it. According to the integrated information theory, integrated states are composed of the broad articulation of parts interdependently, resulting in a significant increase in the possibilities of general arrangements, creating a wider spectrum of differentiable states. However, from the simple possibility of the existence of a range (even if vast) of states, such as partial and individual versions of the same entity, it is not shown how information can become intrinsic, even if this spectrum is only determined by its internal articulations. The linking of all these specific behaviors to some general property that determines them is a condition for such a fact. A reference of each state to such properties is required. It is necessary to show how the information acquires a global perspective6. It is necessary that general 6 How the moment is inserted into the continuum, how an effect relates to its cause, and how these are effects of an earlier cause, and so on. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 732 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer properties are part of the information of particular states. The reference to the process7 abstracts any particular state, having it as a mere possibility before a field that generates states. The various possible behaviors only materialize into internal information in the face of the superposition process. This property determines all the dynamics of the possible states. It is the permanent element in the face of which all changes are causally significant. The superposition makes the internal information dynamic, i.e., the information bends over itself8 at a level that does not exist in the course of the evolution of common systems. In the midst of a superposition process, the existence of each state in a temporal causal process, which is broader than itself, becomes intrinsic. With this, the system in each "atomistic" moment exhibits transcendence to its temporal and causal locality contained as internal information. The structure, as physical architecture, is the element that allows its states to be formed by the former states in their succession. It is shown at every moment of the system as the element that establishes them as such. A superposed state contains a map of a causal variation, and do not only consist of particular moments of that variation. These maps are samples of the spectrum of possible behaviors of the structure, which are progressively consolidated into new states. Therefore, each state makes reference to the own structure that establishes and sustains the process. The different moments of the structure are gathered together in each of its states and, this way, it continually projects itself upon itself in its effects. The behavior of maintaining a system that continually superposes its different moments in time will represent a property of the structure. This behavior, as general capacity and not just as a specific series, becomes the element projected on the structure. Therefore, superposition is not 7 Superposition can be understood as an integrated information network "in motion", i.e., the information levels of the sequences of events are holographically recorded and coexist simultaneously. The holographic principle (Talbot, 1991) is the postulate that the information of a region of space is coded in its neighborhood, according to the maxim "the whole is represented in the part, and the part in the whole." It would thus be theoretically possible to reconstitute an object from his light reflected on a wall, or projected onto a photographic film. The holographic principle has a close relationship with the notion of integrated information, since the relations between the points of a network with this property have such interdependence that the information of a specific region cannot be treated separately without losing its physical sense. Applying the holographic principle to the pairing of states, the chaining of events is such that a moment of movement contains the whole movement encoded up to it. The whole information of the movement contains the coding of each of its stages in a "recursive" way. Besides being the spaces in the surroundings, the neighborhood represents immediate moments toward those in the past. From the present state, it is not only possible to reconstitute the past but to project the future. 8 A dimension is the variation range of a property. Each new parameter of variation establishes a new dynamic within which the property is considered with respect to others. The axes in space, for example, are the parameters that define the location of a body. An object in one dimension can be transported to a smaller one, but, in this case, there is a loss of information in its reduced version. This is what happens, for example, when we see the shadow of a three-dimensional body—a descriptive level is lost during planning. If time is considered a dimension, the total displacement of an object in a time interval can be considered a four-dimensional object (Kaku, 1994). In this case, particular moments are three-dimensional objects within a four-dimensional dynamics. Similarly, we can consider that, given the temporal dynamics of a superimposed system, when its instantaneous location transcends a state seen as three-dimensional, it is actually beyond this dimension in informational terms. One cannot explain a brain organelle without observing its interaction with the whole brain. Similarly, one cannot explain a moment of the brain without considering it within a process. It sees the 3D object from the perspective of 4D object. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 733 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer only local behavior; it is the ability to bring together possible states, placing itself dynamically beyond the mere passage of time and mere internal possibilities of organization with respect to others. This property transcends specific moments by making reference to its own general and permanent properties. Since the past and the future of the structure are the structure itself, when it refers to the continuity of its states and the process of superposition that established them, it will make reference to itself. A structure that supports a system of superposition of states will have a self-referential nature. Conclusion In the present study, we attempted to find a way of inferring a referential process starting from concepts and elements of more basic order and autonomous existence in relation to an agent. The search for the bases that establish such process cannot start from an element or concept already representative, due to the circularity in which this attempt falls. In this way, we started from notions such as physical state, superposition of states, and causal isolation, in order to reach the idea of reference and, thus, the self-reference of a structure. The definition of reference presented has a direct relation with that of causality, which is the complementary effect to the causal influence on a superposition system. The different influences of the causal history of a system are projected on a state and, therefore, the system makes reference to these influences. A state makes reference to the future moment of the system, because it is intrinsic to that system as well as the determining causal element in the direction of that future state in which it is contained. Beyond the simple causal succession when mapping internal causal processes, the mapping and superposing behavior becomes the object of the own information of each state. This way, the structure is characterized by a self-referential nature. The problem of the homunculus, i.e., the observing element of the representation, can be circumvented by modifying the spatial by the temporal presupposition. When a structure is divided between the representation and the part to which it is representative, so that these aspects coexist simultaneously, both the mystical figure of the observer and the idea of representation arise as something not properly identified within the natural world. However, when we have a system that continually superimposes its manifestations in time, it becomes the element represented and projected into its future states, as well as for which these effects will be representative, i.e., it becomes the observing and the observed elements at the same time. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 734 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer Appendix: Causal overlap and self-reference: A summary The purpose of this text is to present a summary of the theory of self-reference as a result of the superposition of a system’s causal history. Self-reference is discussed here as an effect of the association between memory and causality. When we consider the eventual state of a physical system, we observe that different previous alternatives can lead to the same state. Since the means that constituted it are not intrinsic to it, it contains no elements to return to its previous state. In a system of causal superposition, however, each state contains the history of all the states that constituted it. Figure 1. Different alternative states can precede a specific configuration. Here, we discuss the case of the previous states that constitute the current state, making the reconstitution part of their ongoing reality. This occurs in systems of causal delay, or systems with memory. The evolution of this type of a system (a special case of causality itself) is followed by a delay in leaving the past states. Therefore, the system incorporates the changes, but by resisting the changes and confronting them with its tendency to remain unchanged, it will also simultaneously record the path from the past to the present. Figure 2. Representation of causal delay. Its direct consequence is that the dynamics of evolution become constitutive of the state as well. A particular state will thus have the internal dynamics of this evolution. Each state will therefore have certain internal information: a) The measure of change in each stage of the series, the reunion of an effect with its cause, and not just an alternative expression or another one of its possibilities ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 735 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer b) The determination of the accumulated state that will precede and succeed the other, or the ladder of relative pasts and futures. The interdependence of cause and effect and the relationship between successions arise as extra properties of the dynamic. This information cannot be found outside of this dynamic, for in this case, the relationship between the previous and subsequent causes is lost; its past is only incidental. Only at this particular level can these properties emerge as such. Figure 3. In the schematic above, S: state, C: cause, E: effect, A: antecedence, and P: posteriority. Properties that only exist in the dynamics of the transition emerge as state information. This reasoning leads to the next step. If a state is superposed, it occurs amid the continuous accumulation of other, also overlapping, states, which in turn contain the generalization of succession and causality occurring between their stages. Thus, as each accumulates the properties of its constituents, by generalizing them (identifying or isolating properties that exist exclusively at each level of succession), they apply them to the series and to themselves. Since the first level abstracts a state, placing it on a continuum, on the next level, succession and cause and effect begin to apply to themselves. Different cause-effect pairs are then causes and effects of each other, and a property common to any pair is generalized. The withdrawal of any cause-and-effect information from the series starts to apply to itself and thus becomes self-inclusive. The same is true for succession as well. Succession occurs between states that have withdrawn their own succession from their series; thus, in the confrontation between them, this property is raised informationally as an element, independent of any succession, just as it is abstracted from particular states but not found in them. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 736 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer Figure 4. Representation of the generalization of properties as cause and effect and succession. Applied to themselves in the series, they become self-inclusive. Reference is a projective capacity, or capable of extension from one instance to another. From a particular state, its perspective is enlarged to a succession; this in turn extends to the succession itself, regardless of what events it is given. In this step, the sequence then applies to itself, that is, the property’s self-reference is a projection on the same level as it exists. If in the first level the new category that arises does not exist in its components, the self-referential properties need not be generalized by other levels since they generalize themselves. These two levels of dynamics flow naturally from the causal delays themselves and coexist simultaneously. To understand this, just think of the decomposition of a state of memory. Memory is the reconstitution of the past from the present. As each previous state of memory has its own reconstituted series, memory is self-inclusive or it is formed of several states, each with its own memory. This is true for future expectations as well. Each state in the series has its own relative future ladder, and its projective relation to its immediate future is abstracted, independent of that of any particular moment. If we consider a physical state as a brain state, we can describe it in three-dimensional space as a unified field of tensions. A succession of its states in time, accumulated in a superposed state, would hold the informational equivalent of a four-dimensional state at the first level. At the second level, that of generalization and self-inclusion, it would have the informational equivalent of the fifth dimension. The first level is expressed as an effective relation, the local reality of a cause-effect pair identified at a certain time. At the second level, a given overlap between states reveals a general potentiality, a general space for possible causal events. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 737 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer Figure 5. The two levels of dynamics are expressed simultaneously in the state, the generalized property, and its application to itself. Thus, a specific causal orientation between states will only be informative when confronted with the general space perspective for possible links between states as a condition of their possibility. That is, it will be part of the physical information of the state of which it is one among others. The general space of all possible states, the structure, in addition to being referenced by the particular state, will include itself in each unfolding, being self-referential. References Descartes, R. (1641). Meditationes de prima philosophia. (Meditações. Os pensadores, São Paulo, Abril Cultural, 1979). Dirac, P. A. M. (1947). The principles of quantum mechanics. Oxford University Press. Fodor, J. A. (1975). The language of thought. Harvester Press. Hume, D. (1739). A treatise of human nature. São Paulo. Editora UNESP, 2009. Kaku, M. (1994). Hyperspace: A scientific odyssey through parallel universes, time warps, and the tenth dimension. Oxford: Oxford University Press. Kant, I. (1787). Critic der reinenbernunft. (Critique of Pure Reason). Editora Nova Cultural Ltda. São Paulo, SP, 1999. Locke, J. (1960). An essay concerning human understanding. (Ensaio acerca do entendimento humano. Lisboa. São paulo, Nova Cultural, 1988) Norris, J. R. (1997). Markov chains. Cambridge University Press. Penrose, R. (1989). The emperor’s new mind – concerning computers, minds and laws of physics. Oxford University Press. Rio de Janeiro. Editora Campus. 1993. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 738 Journal of Consciousness Exploration & Research| October 2018 | Volume 9 | Issue 8 | pp. 722-738 Tschoepke, V. S., Representation & the Figure of the Observer Popper, K. R. & Eccles, J. C. (1977). The self and its brain. Editora Universidade de Brasília, Brasília, DF, 1995. Ryle, G. (1949). The concept of mind. The University of Chicago Press. Searle, J. R. (1992). The rediscovery of the mind. The MIT press, Cambridge, Massachussets. São Paulo. Martins Fontes, 1997. Talbot, M. (1991). The holographic universe: The revolutionary theory of reality. Harper Collins Publisher. Tononi, G. (2008). Consciousness as integrated information: A provisional manifesto. Marine Biological Laboratory. ___. (2012). Integrated information theory of consciousness: an updated account. Archives Italiennes de Biologie, 150: 290-326. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

160 Journal of Consciousness Exploration & Research | February 2017 | Volume 8 | Issue 2 | pp. 160-167 Marciak-Kozłowska, J. & Kozlowski, M., On the Interaction of the Schumann Waves with Human Brain Article On the Interaction of the Schumann Waves with Human Brain * Janina Marciak-Kozłowska1 & Miroslaw Kozlowski 2 1 2 Institute of Electro Technology, Warsaw, Poland Warsaw University, Warsaw, Poland Abstract In this paper we developed new hypothesis on the nature of human brain waves and Schumann waves. To that aim we formulated Klein-Gordon equation for Schumann waves and simultaneously for brain waves We show that two new parameters high of potential barrier and relaxation time describe the interaction of Schumann waves with human brain. The interaction is governed by the Heisenberg type inequality. Assuming relaxation of brain of the order of 1 sec we obtain the high of human brain potential barrier of the order of 10-15 eV. The same value was obtained in our ealier papers for the temperature of the brain and Schuman waves. Keywords: Brain , Schumann waves, relaxation time , potential barrier , Heisenberg inequality. 1. Introduction Human consciousness has gone through several distinct permutations throughout history. These structural changes have been documented and supported by a wealth of anthropological, mythological, linguistic, artistic, philosophical, and scientific data. The human brain has not changed in over 200,000 years; yet human beings have developed in language, art, technology, and culture. These developments have stamped humans with a unique identity that is far different than any other species on the planet. Currently, there is a disagreement in theory as to how or why consciousness has shifted over time; however, there is overwhelming evidence that it is shifting again. In the book, The Ever Present Origin, Jean Gebster[ Gebster, 1983] puts forth a theory, which follows the progression and subsequent "mutation" of consciousness from the early hominid, to present day man, and into the future. These developments in consciousness, according to Gebser, occur because of the ever-changing relationship of human beings to space and time. Gebser argues that human consciousness is in transition; therefore, if consciousness mutated in the past, then it will, by simple logic, mutate again. Gebser's book effectively chronicles these changes in consciousness. Through his research into the past eras of human history, Gebser identifies four previous structures of consciousness: Archaic, Magic, Mythic, and Mental. He also states that * Correspondence: Miroslaw Kozlowski, Prof. Emeritus, Warsaw University, Poland. Email: m.kozlowski934@upcpoczta.pl ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 161 Journal of Consciousness Exploration & Research | February 2017 | Volume 8 | Issue 2 | pp. 160-167 Marciak-Kozłowska, J. & Kozlowski, M., On the Interaction of the Schumann Waves with Human Brain human beings are in the process of mutating into a new structure that he termed Integral consciousness. There is a direct link between these “structures” of consciousness and specific correlative brainwave states. This interconnection suggests that the human brain adapts to the new structure by adding a corresponding brainwave that aids in explicating and interpreting the new world coming into view. This suggests that the higher brainwaves in the known spectrum were yet dormant and inaccessible to early humans, and, as mutation occurred, there was a reciprocal unfolding of ever-higher frequency waves. This determination also reveals a profound relationship between the developmental growth of a human being, and the development of the species at large, shedding new light on the symmetrical recapitulation of ontogeny and phylogeny. Based on data from Jean Gebser’s model, the Archaic structure of consciousness is directly associated with Delta brainwaves. Furthermore, the Magic structure is associated with Theta brainwaves, the Mythic structure with Alpha brainwaves, and the Mental with Beta brainwaves. This suggests that the new structure on the horizon, which is deemed Integral consciousness, will be accompanied by its’ very own set of brainwave patterns, those of the Gamma wave band. Human beings have acquired brainwave frequencies well up into the Beta range. These brainwaves have been proven to predominate at various stages of development. Human beings will also gain access to Gamma oscillations as their dominant frequency, which allow for higher mental cognition and neuronal synchronization. This will “integrate” the other brainwave states together; creating what philosopher Sri Aurobindo has termed the Supermind. Once this system comes fully online, it will enable a transparent vision of human history, sear the divisive lines of past and future, and bring complete clarity to the development of consciousness. This in turn, will unfold for each and every human being the very meaning of life. The Archaic structure, which there is very little evidence of, can be thought of as a totally nondifferentiated state where humans and nature are in a fused identity. Gebser states that this structure of consciousness was identical to biblical paradise and original wholeness. Keep in mind however, that this paradisiacal state was not a conscious heaven, but rather an unconscious hell. Gebser ties this structure to the early hominid, and to the unconscious, deep-sleep state. The emergence of the Magic structure was, above all, a transition from zero-dimensional undifferentiated identity, to one-dimensional fused unity. In this stage of early development, the identity with Archaic consciousness began to wane. Men and women began to separate themselves from the grip of nature, and saw themselves instead, juxtaposed against an organic backdrop. There was an instinctual banding together during this period of pre-history. The people of this period began to form close knit communities that would mate, hunt, and protect one another from the ravages of nature. This period is best known for its' cave paintings. In part, these paintings tell a great deal about the consciousness during that time. One famous painting ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 162 Journal of Consciousness Exploration & Research | February 2017 | Volume 8 | Issue 2 | pp. 160-167 Marciak-Kozłowska, J. & Kozlowski, M., On the Interaction of the Schumann Waves with Human Brain shows a buffalo-hunting scene, where the arrows are all pointing intently towards a fleeing buffalo. According to Gebser, this scene represents magical unity, for in fact, the hunters, buffalo, and arrows, are all part of a unified field, which has the dimly lit consciousness spread out over the world into a group ego. Just as the Archaic structure was an expression of zero-dimensional identity and original wholeness, and the Magic structure, an expression of one-dimensional unity and merging with nature, so is the Mythic structure the expression of two-dimensional polarity. Once human beings extracted themselves more fully from nature, and consciousness began to dwell in the individual, a huge shift came about in the way they operated in the world. The emphasis for them changed from being in the world to having a world. This period is best known for the birth of the Myth. These cosmogonical stories tell of mankind's origins, ancestors, parents, as well as, eternal parent figures that came in the form of Gods and Goddesses. With the advent of this new world-view, mankind is so effectively removed from the grip of nature that for the first time they were able to see it, study it, and in a certain sense, measure it, utilizing it to their advantage. This period is synonymous with the birth of agriculture in Egypt, the rise of the calendric system in the Mayan civilization, and the birth of contemplative religions around the world. It is interesting to note that Gebser also equates this structure with the beginning of recorded history, and so the beginning of time in consciousness. While, according to Gebser, the liberating struggle against nature in the Magic structure brought about a disengagement from nature, and an elementary awareness of the external world, the Mythic structure lead to the emergent awareness of the internal world of the soul, and bore the stamp of the imagination. Scarcely five hundred years ago, during the Renaissance, another unmistakable reorganization of consciousness occurred; the discovery of perspective in painting, which opened up the threedimensionality of space. This period, which Gebser deemed the Mental structure, marked the birth of the Ego, which has been symbolized by a narcissistic and materialistic attitude that has indeed, become synonymous with modern culture and society. The discovery of perspective also brought time into its contemporary maturity. Before the Mental structure appeared, the cyclic nature of the universe had been observed meticulously. The seasons had been mapped and agriculture was flourishing. However, there was another distinct yet surreptitious segregation of time as the polar days and nights, and the cyclical calendar, was broken into a further ratio of hours, minutes, and even seconds. This division of time, this quantifiable measuring of moments, brought with it a host of other methods of measuring, namely the sciences of the world. Once time was instituted and mastered, mankind proceeded to measure and label the world until everything and everyone in it was segregated. This severing of original Archaic wholeness, one-dimensional Magical unity, and ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 163 Journal of Consciousness Exploration & Research | February 2017 | Volume 8 | Issue 2 | pp. 160-167 Marciak-Kozłowska, J. & Kozlowski, M., On the Interaction of the Schumann Waves with Human Brain even two-dimensional Mythic polarity, gave rise to three-dimensional Mental duality. This duality effectively took polar compliments and rendered them as diametric opposites. So the cycle of day/night gave way to the dialectic adage, “different as night and day.” Time was also sequestered and spatialized into a past, a present, and a future...the three familiar dimensions of every day life. Presently, according to Gebser, mankind is coming to the deficient phase of the Mental structure. When a structure of consciousness is no longer fit for survival, a new “mutation” with more complexity and organization will enter to take its place. Gebser stresses the word mutation in lieu of evolution. In Gebser’s model, consciousness is not a biological process bound by the laws of natural selection and progress, but rather a spiritual phenomenon that is always existing and ever-present. What is to come next Gebser terms the Integral structure of consciousness. This structure will be beyond space, beyond time, and beyond the purely mental conceptions of our present day modern/post modern world. This unique structure, according to Gebser, will have the ability to make the other structures transparent, thereby integrating them and rendering them available to consciousness. The evolution of a large, complex brain has been the defining feature of the human lineage although human brain size has not changed over the past 200,000 years.i So, what is it that has evolved? Looking carefully again at Gebser's model of consciousness, there are distinct correlations between the description of the structures of consciousness and the description of brainwave states. For example, if the Archaic structure of consciousness and the Delta brainwave state are viewed as amalgams of one another, it begins to shed light on the possible inner workings of consciousness and evolution. The most important defining characteristic of this thesis is that during the Archaic structure, the dominant brain wave state available/accessible to early humans was the Delta wave. And, as mutation through the other structures of consciousness occurred as a result of deficiency, the human brain evolved by accessing other mutually supporting brainwaves. These new brainwaves would allow humans to not only be able to adapt and survive, but also to create a mental map of each new world into which he or she mutated. Now, taking into account the previous subsequent brainwave additions up until the Mental structure, then by simple logic, it can be postulated that a new brainwave will become dominant in the newly emerging Integral structure. Based on the evidence, the new brainwave will be the recently discovered Gamma brainwave. 2. Brainwaves and Consciousness This theory is in part, based on the comparative analysis of the ontogenetic and phylogenetic development of brain structures and functions, the evolution of different brainwave spectrums, and their correlations with different structures of consciousness. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 164 Journal of Consciousness Exploration & Research | February 2017 | Volume 8 | Issue 2 | pp. 160-167 Marciak-Kozłowska, J. & Kozlowski, M., On the Interaction of the Schumann Waves with Human Brain It is well known that the brain is an electrochemical organ; researchers calculate that if all 10 billion interconnected nerve cells discharged at one time that a single electrode placed on the human scalp would record something like 5 millionths to 50 millionths of a volt.Even though this electrical power is very limited, it does occur in very specific ways that are characteristic of the human brain. Electrical activity emanating from the brain is displayed in the form of brainwaves. These brainwaves are measured using a process called electroencephalography, or simply EEG, which is the recording of electrical activity along the scalp produced by the firing of neurons within the brain. It has been documented that the EEG dimensions in humans steadily increase with age. Simply stated, experiences accumulated in the brain over time, form into cortical cell assemblies. These cell assemblies cause more organizational complexity throughout the brain, which require higher frequency brainwaves to operate. Thus, the "wisdom of old age” may find its neurophysiological basis in greater complexity of brain dynamics compared to younger ages. It has also been shown that certain brainwaves predominate at certain developmental stages. These waves slowly increase over time to accommodate for various learned behaviors, as well as genetic development. Through this development unfolds a corresponding “world view”, or picture of reality. It is this picture of reality that Jean Gebser equated directly to his structures of consciousness. Taken one step further, it would be completely plausible to assume that if the ontogeny forms through the successive addition of brainwaves, then too should the corresponding phylogeny develop in the same manner. 3. The model Schuman and Brain waves The measured frequencies of Schuman and brainwaves are nearly the same. [Persinger].In Fig 1. we present our calculations of the spectra . It is worth to underline that both calculated curves give a rather good description of the measured frequencies of Schuman and brain waves [ Marciak-Kozlowska 2013, 2015] In this paper we developed hypothesis that the human brain waves and Schuman waves are the same electromagnetic waves with different amplitudes only. Moreover the ratio of the amplitudes are independent of frequencies , Fig.1 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 165 Journal of Consciousness Exploration & Research | February 2017 | Volume 8 | Issue 2 | pp. 160-167 Marciak-Kozłowska, J. & Kozlowski, M., On the Interaction of the Schumann Waves with Human Brain ENERGY Density SPECTRUM W M^2 Hz SCHUM AN and BRAIN WAVES 10 9 10 10 10 11 10 12 10 13 0 2. 10 144. 10 14 6. 10 148. 10 14 1. 10 13 1.2 10 13 1.4 10 13 ENERGY eV Fig.1 The energetic spectra of the Schumann and brain waves [Marciak-Kozlowska, 2015] 3. Our hypothesis 1 Brain waves and Schumann waves are the same waves with Schumann waves of a greater amplitude. 2. Brain waves are result of interaction of the Schumann waves with neurons In the following, we consider one-dimensional Schumann wavet transfer phenomena (Marciak-Kozlowska, 2011). In this monograph the hiperbolic master equation for Schuman wave phenomena was formulated 1  2 m  2Vm 2 ( 2 2  2 )  2 .  t t x (1) In this equation m is the mass of the neuron, - is the Planck constant, V is potential and v is the velocity propagation of the Schumann wave in thebrain.We seek a solution in the form ( x, t )  e 2 u( x, t ) for the quantum equation (1).After substitution of Eq. (2) into Eq. (1), one obtains t 1  2u  2u  2  q 2 u ( x, t )  0, 2 2 υ t x (3) where ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. (2) www.JCER.com 166 Journal of Consciousness Exploration & Research | February 2017 | Volume 8 | Issue 2 | pp. 160-167 Marciak-Kozłowska, J. & Kozlowski, M., On the Interaction of the Schumann Waves with Human Brain 2 2Vm  mυ   .  2  2  The structure of Eq. (3) depends on the sign of the parameter q2. q2  For the initial Cauchy condition u ( x,0)  g ( x), t and the solution of the Eq. (3) has the form [Marciak-Kozlowska, 2013] u ( x,0)  f ( x), u ( x, t )  f ( x  υt )  f ( x  υt ) 2 x  υt 1  g (ς ) I 0  q 2 (υ 2 t 2  ( x  ς ) 2 ) dς  2υ x υt  (4)   (5)  υ  q 2 t x υt I 1  q 2 (υ 2 t 2  ( x  ς ) 2 )  dς.  f (ς ) 2 υ 2t 2  ( x  ς ) 2 x υt When q2 > 0 Eq. (3) is the Klein – Gordon equation (K-G), which is well known from applications in elementary particle and nuclear physics. For q2< 0 Eq,3 is the modified Klein –Gordon Equation with the solution u ( x, t )  f ( x  υt )  f ( x  υt ) 2 x υt 1  g (ς ) J 0 q 2 (υ 2 t 2  ( x  ς ) 2 ) dς  2υ xυt    (6)  υ q 2 t xυt J 0' q 2 (υ 2 t 2  ( x  ς ) 2 )  f (ς ) dς. 2 x υt υ 2t 2  ( x  ς ) 2 In formulae (5) and (6 ) Functions J n(x) and In(x) are Bessel functions [ Zauderer, 1989] Both solutions (5) and (6) exhibit the domains of dependence and influence of the modified Klein-Gordon and Klein-Gordon equation. These domains, which characterize the maximum speed at which a disturbance can travel are determined by the principal terms o f the given equation (i.e., the second derivative terms) and do not depend on the lower order terms. It can be concluded that these equations and the wave equation (for m =0) have identical domains of dependence and influence. The special case is the q 2=0. In that case we obtain the relations between the relaxation time tau and potential ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 167 Journal of Consciousness Exploration & Research | February 2017 | Volume 8 | Issue 2 | pp. 160-167 Marciak-Kozłowska, J. & Kozlowski, M., On the Interaction of the Schumann Waves with Human Brain V  (7)  (8) mv 2 a nd  is the relaxation time for nergy of the Schumann waves in neuron. Equation (7) is the Heisenberg iformula for Schumann- Brain waves in human brain Potential V is the barrier for the „intruders” to neuron brain It can be calculated following the values of relaxation time for biological structures  is of the order of 1 sec.From formula ( 7) we obtain V   1015 eV (9) and that potential Energy we obtained as the temperature of the brain wave source[ Marciak Kozłowska, 2013, 2015] 3. Conclusions The human being is immersed in electromagnetic field of Schuman waves which influence the contemporary human evolution . It seems to me that Schumann wave are the carriers of the reach information , which for the moment are not know. One hint of existence of this information is the influence of the Schumann field on the psychics of the humans In the light of our study these psychics phenomena are correlated with Schumann wave due to possible interfernce of the Schumann and brain waves – both waves have the same frequencies and velocities= light velocities References Gebser J, The Ever Present Origin, Ohio University Press, Athens, Ohio. (1985) p 120-121 Persinger M, Schumann resonances frequencies found within quantitative electroencephalographic activity implications for Earth- Brain Interactions Int. Letters of Chemistry , Physics, Astronomy, vol 30,2014 Zauderer E, Partial Differential Equations of Applied Mathematics,, John Wiley & Sons, 1989 Kozlowski M Marciak-Kozlowska J,Heisenberg Uncertainty Principle and Human Brain, Neuroquantology .vol 11 ,2013 Kozlowski M, Marciak-Kozlowska J, Schumann Resonance and Brain Waves: A quantum description Neuroquantology, vol13, 2015 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

arXiv:2306.13657v2 [cs.AI] 29 Jun 2023 CSL Technical Report • June 30, 2023 On Computational Mechanisms for Shared Intentionality And Speculation on Rationality and Consciousness John Rushby Computer Science Laboratory SRI International, Menlo Park CA 94025 USA This research was sponsored by SRI International and by my retirement plan Computer Science Laboratory • 333 Ravenswood Ave. • Menlo Park, CA 94025 • (650) 859-2000 • Facsimile: that’s last century Contents 1 Introduction 1 2 The Construction of Shared Intentionality 4 3 Human Interpretation 3.1 Local Impact of Shared Intentionality Mechanism: Rationality . . . 3.2 Intentional Consciousness . . . . . . . . . . . . . . . . . . . . . . . . 3.3 Phenomenal Consciousness . . . . . . . . . . . . . . . . . . . . . . . 3.4 Biological & Evolutionary Plausibility and Evidence . . . . . . . . . 13 15 17 19 22 4 Comparison with Other Theories of Consciousness 26 5 Artificial Consciousness 30 6 Summary and Conclusions 33 References 36 List of Figures 1 2 3 4 5 Centibots . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Two Humanoid Agents and a Log-Bridge . . . . . . . . . . . . . . . Architecture of Mechanism Necessary to Create Shared Intentionality Architecture of Implementation to Create Shared Intentionality . . . The “Local Loop” for Rationality . . . . . . . . . . . . . . . . . . . . 2 5 7 12 16 Technical Report, Computer Science Laboratory, SRI International, June 30, 2023 On Computational Mechanisms for Shared Intentionality And Speculation on Rationality and Consciousness John Rushby Computer Science Laboratory SRI International, Menlo Park CA 94025 USA Rushby@csl.sri.com Abstract A singular attribute of humankind is our ability to undertake novel, cooperative behavior, or teamwork. This requires that we can communicate goals, plans, and ideas between the brains of individuals to create shared intentionality. I adopt the view that the brain performs computation, then, using the information processing model of David Marr, I derive necessary characteristics of basic mechanisms to enable shared intentionality between prelinguistic computational agents. More speculatively, I suggest the mechanisms derived by this thought experiment apply to humans and extend to provide explanations for human rationality and aspects of intentional and phenomenal consciousness that accord with observation. This yields what I call the Shared Intentionality First Theory (SIFT) for language, rationality and consciousness. The significance of shared intentionality has been recognized and advocated previously, but typically from a sociological or behavioral point of view. SIFT complements prior work by applying a computer science perspective to the underlying mechanisms. 1 Introduction About 20 years ago, our neighboring AI laboratory engaged in a project named Centibots [85]. The Centibots were small mobile robots, each about a foot cube, and there were a hundred of them, hence the name (see Figure 1). They were equipped with cameras and other sensors, and had a limited ability to communicate with each other. The idea was that Centibots would be deposited in a building and would then spread out and collaboratively develop a map of the internal layout. To do this, each Centibot would exchange some state information with others in its vicinity and apply this, together with information from its own sensors, to develop and execute a continually updated plan to achieve its part of the overall goal. Observe that the function and behavior of the Centibots was not unlike that of social animals, such as bees and wolves. 1 https://commons.wikimedia.org/wiki/File:SRI_Robotics_Centibots.png Creative Commons Attribution-Share Alike 3.0 Unported License Figure 1: Centibots Let us now leave the historical Centibots, and conduct a thought experiment. Suppose we took one of the Centibots and reprogrammed it with some additional planning capabilities and a new goal: to form, together with its cohorts, a line that can guide humans to an exit in case of emergency. It is obvious that no progress can be made in this endeavor unless there is some way to share the new goal with the other Centibots. But the standard Centibots do not have this capability: their communications “language” is limited to the information needed for their original task, rather like the “dances” of bees and the howls and body postures of wolves. Furthermore, sharing the goal might not be enough: the standard Centibot planner might not be able to come up with local actions to achieve the new goal, so it may be necessary for the modified Centibot also to communicate some “hints” or “ideas” to augment the local planners. This cannot be accomplished by simply watching the modified Centibot executing part of the goal (e.g., standing by an exit). 2 We see that to get from preprogrammed collaborative behavior to the ability to jointly undertake new tasks requires additional capabilities that allow novel information to be communicated from one Centibot to another in such a way that the recipient comes to share some of the goals and planning elements of the sender. Just as the basic Centibots can serve as crude models for social insects and animals, so the hypothetically augmented Centibots can serve as models for animals that can engage in novel forms of collaborative behavior: that is, in teamwork. The additional capabilities of the augmented Centibots are an abstracted characterization of what, in animals, is termed “shared intentionality”: that is, the ability to communicate and share similar mental states that can drive similar behavior [138].1 I believe that modern humans are the only animals that engage in full-fledged teamwork2 and this (and its larger manifestation as culture [129]) is the reason we dominate the world. Furthermore, I propose that our other defining capabilities— language, rationality, consciousness—arose from the mechanisms that enable teamwork: that is, from shared intentionality. I will develop a computer science description of how shared intentionality might be constructed in hypothesized postCentibot computational agents. I will then argue that these mechanisms extend to real humans3 and provide, almost immediately, the capabilities for rational deliberation; I speculate that awareness of these processes constitutes intentional consciousness. Phenomenal consciousness arises because we then need the ability to communicate the content of our sense experience. I refer to this collection of computer science, deduction, and speculation as the “Shared Intentionality First” Theory of rationality and consciousness (SIFT) and I argue that it explains otherwise puzzling aspects of these faculties and is evolutionarily plausible. SIFT is more abstract than other theories of consciousness: it concerns the purpose, strategy, and architecture of mental mechanisms, not their biological implementation, and so it is compatible with, or provides context for, several other theories of brain organization and consciousness, including predictive processing [28, 68], higher-order thought [55, 123] and its related notion of metacognition [17], dual-process theories [48,81], and global workspace theories [5,32]. SIFT 1 Intentionality is the property of computational or mental states being about or directed toward something but we (or computational agents) can have many different mental attitudes toward that something besides intentions: we may, for example, believe it, fear it, prefer it to something else, or want it, and so on. The philosopher’s jargon “intentional” (due to Franz Brentano) comes by way of translation from German and should not be construed to refer specifically to “intentions.” 2 For example, “it is inconceivable that you would ever see two chimpanzees carrying a log together” [66, quoting Tomasello on page 238]. 3 I take it as a given that the function of the brain is to perform computations. This is not a metaphor or simile, as when in earlier times the brain was said to be “like” a clock; we are saying it is a computer. This confuses some who are familiar only with desktop computers: the brain is a computer in the sense that it performs computations, but it is obviously organized, implemented, and deployed completely differently than a desktop computer; for a mechanistic analogy, think of the computational system of a self-driving car and its integration with perception and actuation. 3 also brings a different perspective to prior work on the rôle of shared intentionality in the development of human cognition and language [9, 10, 135, 136]: in particular, SIFT’s computer science focus on the underlying mechanisms complements prior work on the behavioral and psychological attributes of shared intentionality and suggests how these form an integrated cognitive “package.” The paper is organized as follows: the next section considers the architecture of mechanisms for construction of shared intentionality in humanoid computational agents. Although this description is driven by intuitions, mechanisms, and technologies from computer science and computational models of perception, it is written at a tutorial level and is intended to be accessible to all. I then propose that real humans have similar mechanisms; this is followed by sections on rationality, intentional consciousness, and phenomenal consciousness, respectively. I then briefly consider the archaeological record and the evolutionary plausibility of SIFT, followed by comparison with some other theories and with attempts to create artificial consciousness and conclude with a summary of fundamental claims and acknowledgments. 2 The Construction of Shared Intentionality I will couch my construction of shared intentionality in terms of hypothesized human-like computational agents (i.e., mobile robots) that operate in the open world and could be considered humanoid “descendants” of Centibots: by “humanoid” I mean their sensors and actuators resemble human senses and limbs, their sense interpretation, planning, and execution capabilities are powerful and comparable to those of the human subconscious, and they are autonomous (i.e., set their own goals),4 but they lack mechanisms for novel collaborative behavior: no language or other means to exchange state information or ideas beyond those preprogrammed for specific tasks as in the original Centibots. I make these choices because I will later argue that these agents, when equipped with shared intentionality, serve as models for real humans, and for this reason I will sometimes use anthropomorphic terms in my discussion. In particular, let us imagine an individual agent of this type faced with a problem: crossing a small ravine. Thanks to its large modeling, search, and planning capabilities our individual—let’s call it/her Alice—might invent a novel behavior: use a fallen tree trunk or log to create a bridge across the ravine. Now let us suppose the log is too large and heavy for Alice to move into place. A second agent—let’s 4 I recognize the difficulties here: what exactly are the capabilities of the human subconscious, and how can we have autonomy without encountering the philosophical problems of free will? However, for the purposes required here, I believe these topics can be set aside (i.e., we can suspend disbelief) and that some approximate interpretation is sufficient. 4 call it/him Bob5 —may watch her struggling with the log but, having no prior experience of log-bridges, he will not understand what is going on any more than would a dog or a human infant, and will render no useful assistance (see Figure 2).6 Image created by DreamStudio, CC0 1.0 Universal Public Domain Dedication Figure 2: Two Humanoid Agents and a Log-Bridge Notice that the behavior required in cooperative construction of a log-bridge is quite different than simply copying from observation. If Alice has a technique for using stones to crack nuts, Bob may be able to learn this by simply observing and 5 Alice and Bob are a standard trope for describing distributed algorithms in computer science (see Wikipedia [145]). Their appearance here does not indicate any specific debt to other papers that happen to have adopted the same usage. 6 It is possible that Bob will copy Alice’s activity as a preprogrammed form of cooperation. However, not understanding the purpose, he might very likely push the log in the wrong direction, or push a different log. 5 copying her behavior. Alice does not need to explicitly communicate the skill to Bob (indeed, she need not be aware that she has the skill, as seems to be the case with chimpanzees), and Bob does not need to infer the goal and technique: they are there before him. But the log-bridge exists only in Alice’s head: Bob must somehow infer this goal and Alice must help him do so, and likewise the plan to achieve it by moving a specific log into place. To get truly cooperative behavior on a novel task, the individuals must have “shared intentionality”: that is, similar computational or mental states that can drive similar behavior [138]. In order to examine mechanisms that could bring this about, I adopt and adapt the three-stage “information processing” model of David Marr [96]. The model concerns human (or animal) cognition but presupposes that mental operations are information processing tasks (i.e., computations), so it applies directly to our hypothesized computational agents. The first step or stage in understanding such a computation is to deduce its goal and the strategy by which it can be carried out. The second stage considers the representations that can be employed for the inputs and outputs of the computation and the mechanism or “algorithm” that can transform the one into the other. The third and final stage considers the implementation that can physically realize the representation and algorithm: digital circuits and software in the case of our agents, and neurons and other biology in the case of humans and animals. The goal of the computation under consideration is the creation of shared intentionality and I already staked out a position when I suggested this requires the parties to achieve “similar computational or mental states that can drive similar behavior.” Thus, I will suppose that the immediate goal is to recreate in Bob some aspects of Alice’s computational state (specifically, that associated with the “idea” of a log-bridge), so that his planner has access to similar information and may use this to generate usefully cooperative behavior [15]. At this point, we must adjust Marr’s model a little because the computation underlying shared intentionality must surely be a distributed one: some of it will be performed by Alice and some by Bob, and something will be transferred between them. We now need to consider what are the separate computations, and what is transferred. Alice and Bob might be constructed differently (e.g., Alice might be programmed in Java and Bob in Python) so we cannot simply copy some bag of bytes from Alice’s state to Bob’s and expect it to have a useful effect. Similarly, if Alice and Bob were biological entities, their brains, even as conspecifics, will have grown and developed somewhat differently due to their individual genetics, physiology, and experiences, and so the transfer mechanism cannot directly reconstruct part of Alice’s neural state (i.e., the electrical and chemical activity in some specific cluster of neurons) in Bob’s brain since they will be “wired up” differently at the neural level. Thus, what is transferred cannot be a representation or description of the implementation level of the agent’s computational state. Instead, it must be abstracted 6 explanation Alice Bob external representation external representation abstraction concretion computational state computational state sensory input sensory input computational mechanisms computational mechanisms behavior behavior Figure 3: Architecture of Mechanism Necessary to Create Shared Intentionality into some representation that is common to both Alice and Bob. It needs to be abstracted for two reasons: first, it must be feasible to communicate it (e.g., by demonstration, mime, or—later—language), so it must be succinct; second, it must be common to all participants. In outline, the strategy for shared intentionality will then be as follows: Alice computes an abstraction of relevant aspects of her low-level computational state into a form I call the “external representation”; this is communicated to Bob (I consider how this is done below), whose computation inverts the abstraction that created this representation, an operation referred to as “concretion,” and thereby enriches his computational state so that it now contains information and “ideas” similar to Alice’s and this may lead him to perform usefully cooperative behavior. Figure 3 portrays this design, and the flow of information (red arrows)7 from Alice (on the left, in blue) to Bob (on the right, in green). Observe that concretion is performed by Bob, and is therefore able to target the low-level representation used for his computational state. We have seen that the external representation cannot be couched in terms of the physical computational or mental state—that is, in terms of bits and bytes, or neurons, connections, chemistry, and signals. Instead, it must employ some more 7 The external flow labeled “explanation” is shown dotted because this is a virtual, rather than physical, flow of information; the physical flow is accomplished by Alice generating behavior that is sensed by Bob. 7 abstract vocabulary8 that is common to Alice and Bob. If the agents were built on current technology, Alice and Bob’s developers would likely use unsupervised machine learning to provide them with means to interpret their perceptions and could choose methods that will “chunk” their world similarly (e.g., [134]), even though they might be developed separately. Anthropomorphically, I will refer to these chunks as “concepts.” The external representation might be no more than a string of concepts, but it will be more effective if these can be linked together in a way that indicates sequencing, intent, or causation. Thus, in addition to sensed objects (i.e., prelinguistic nouns), chunking should recognize and the vocabulary should include actions (verbs) and spatial and temporal relations (prepositions). The abstraction mechanism then constructs a “story” or, as I will say, an explanation in this vocabulary that suggests a state of the world and actions on it whose concretion matches the salient part of Alice’s mental state (that is, her “idea”). Here, it is likely that Bob is missing the concept “bridge,” so Alice might employ the concepts “walk,” “on top of,” “fallen tree,” “across,” and “ravine” and her explanation will link these together in sequence, and perhaps indicate intent: “in order to” “go to” “other side.”9 The means whereby Alice conveys the explanation to Bob might be demonstration, mime, or signs and sounds (repurposed from the communications built-in for preprogrammed interactions) that by convention are associated with specific concepts. For example, she might use a twig to scrape a small ditch in the dirt, then lay the twig across it and “walk” her fingers across, and then point to the ravine and indicate the selected log. Bob will watch this mime and his sensory-processing faculties must recognize that it has symbolic or conceptual content, extract the concepts and explanation, and then concretize them so that they are available to his computational state and mechanisms. We have now applied the first two stages of Marr’s model: we have postulated the purpose and strategy of the computations performed by Alice and Bob in achieving shared intentionality (i.e., use of abstraction/concretion), and of the representations employed and communicated between them (i.e., explanations over concepts). Now let us consider how Alice might perform abstraction and thereby derive something of the third or algorithmic stage of description. Some of the mechanisms I propose, and some that I suppose are already present in our agents, may seem rather arbitrary, but there is a purpose behind these choices: they are based on those known or hypothesized to operate in the human brain. 8 Computer scientists would generally use the term “ontology” here, but that usage is nonstandard and somewhat idiosyncratic to the field, so I prefer the more neutral term “vocabulary.” 9 Those aware of dialog systems based on “Large Language Models,” such as ChatGPT and its cohorts [111], may wonder why I do not invoke a reduced form of this technology here. The reason is that our hypothesized agents are prelinguistic: we are attempting to discover where language comes from. 8 The goal for our algorithm is to construct an explanation—a succinct external communication—whose concretion by Bob will reproduce parts of Alice’s computational state. If Alice is to construct such an explanation, she surely needs to do it using an estimate of Bob’s concretion operation: hence, she must have what philosophers and psychologists call a “theory of mind” [97,115].10 For humans, researchers divide “social information processing” into processes that are relatively automatic and driven by stimuli, versus those that are more deliberative and controlled. These distinctions are reflected in the neural structures that underlie social cognition [1]. We suppose that processes similar to the automatic ones are part of Alice’s basic computations and lead her to suppose that Bob is similar to her (so it is worth trying to communicate with him), and the “more deliberative and controlled” processes are part of the mechanism whose structure we are attempting to deduce. It is generally understood that any mechanical or living entity that interacts effectively with some aspect of the world (its environment) must have a model of that environment [29, 47].11 For example, the construction and maintenance of an “adequately correct” model of its environment is currently the central problem in design and assurance of autonomous systems such as self-driving cars [79]. Bob is part of Alice’s environment, so we may suppose that she has a model of Bob’s state of knowledge and beliefs12 and will use this to guide construction of her explanation: she will use a different explanation if she believes Bob already has the concept of log-bridges than if he does not. So now we ask: how does Alice use her model of Bob’s computational state to guide her abstraction? Let s denote Alice’s computational state; her abstraction operation Alice A needs to take the relevant part of her state (i.e., that concerning her idea for a log-bridge), which we will denote idea(s), and deliver candidate explanations. We suppose that the “more deliberative and controlled” aspects of Alice’s theory of mind for Bob reside with the new computational mechanism that we are attempting to construct, so Alice’s abstraction operation needs the potential to offer many explanations, so that the new mechanism can pick the one, e, that will be most effective. Thus we have e ∈ Alice A (idea(s)) (1) 10 Theory of mind, also known as “mindreading” [6], should not be confused with shared intentionality. Mindreading infers another agent’s beliefs and intentions by observation of its behavior in its environment (e.g., by simulating its point of view, or by applying deduction [22]); shared intentionality involves transfer of internal “ideas” that cannot be directly observed or inferred: their communication requires deliberate, symbolic actions, such as Alice’s mime. 11 Conant and Ashby explicitly recognized this must apply to the brain, which seems remarkably prescient for 1970: “The theorem has the interesting corollary that the living brain, so far as it is to be successful and efficient as a regulator for survival, must proceed, in learning, by the formation of a model (or models) of its environment” [29]. 12 Beliefs, Desires, and Intentions (BDI) are a standard way of organizing some aspects of an AI agent [117]. Knowledge is understood as true belief. 9 and we ask how Alice A is constructed and how a suitable e is selected. Now, Alice has her own concretion faculty (for use when she is the receiver) and I temporarily propose13 that this can be parameterized by models for different “points of view” (i.e., theories of mind) and thereby simulate (approximately) Bob’s concretion. For simplicity of exposition, assume that Bob’s concretion operation and Alice’s simulation of it are deterministic functions. We denote Alice’s operation by Alice C (Bob, e), where Alice C is Alice’s concretion function, the argument Bob indicates this application is parameterized by her model of Bob, and e is an explanation. This function delivers a concretized version of e in the computational form employed by Alice that represents her estimate of Bob’s interpretation of e. We can use the keyword myself to indicate application of the native (unparameterized) concretion function, so that Bob’s native concretion function is Bob C (myself , e), and this delivers the computational representation of e used by Bob. What we want is that Bob C (myself , e) is an augmentation to Bob’s computational state that is similar in effect to the relevant part of Alice’s state idea(s). We cannot require Bob C (myself , e) ≈ idea(s) because the left side uses Bob’s computational representation, while the right side uses Alice’s. But what we can do is require that Alice’s simulation of Bob’s concretion delivers a value (which will be in her representation) that is close to her state idea(s). That is Alice C (Bob, e) ≈ idea(s). (2) If we use a function error to measure divergence between the left and right sides of (2) then we want to choose an e that minimizes this divergence. That is, combining (1) and (2): Alice’s explanation for Bob of her idea idea(s) is e that minimizes error (Alice C (Bob, e), idea(s)) (3) over all e ∈ Alice A (idea(s)). This constraint ensures that Alice chooses a good explanation, given her model of Bob. We can suppose that pre-existing mechanisms allowed her to build a model for Bob (see, e.g., [141]) and, if necessary, to refine it in a failure-driven “dialog” should it prove inadequate. Solving constraint satisfaction problems such as (3) usually requires some form of optimizing search. Fortunately, we may suppose that Alice already has the mechanisms for such search. As we noted earlier, any autonomous agent must use information from its sensors to build and refine a model of its environment. The untutored view is that the model is built from the sensors “bottom up,” as when 13 I say “temporarily” because I will later suggest a more realistic mechanism, but we do not yet have the context for its introduction. 10 machine learning is used to build the “detected objects list” from the cameras in a self-driving car. However, this approach is prone to error and instability, not least because it operates anti-causally [82]. A better alternative turns things around and uses the model to generate or predict observations and then uses the resulting prediction error to refine the model [79].14 This can be mechanized using techniques known as Variational Bayes [46] in which inference is achieved via optimization: here, the model is probabilistic (e.g., probability distributions over attributes of items in the detected objects list), predictions correspond to Bayesian priors, prediction errors encode observations, and the Variational Bayes algorithm constructs an update to the model (the Bayesian posterior ) that approximates that needed to minimize future prediction error.15 Similar processes are thought to operate (across a hierarchy of models) in the brain (we discuss this later) where they are described as Predictive Processing (PP) [144] and I will use the same term here. We suppose that our agents’ basic computational mechanisms (in particular, their perception systems) use PP to build models of the environment and these are represented in their computational state. We then use these same mechanisms to construct explanations. Specifically, we use “higher-order” applications of PP to build an abstract model of the world, based on concepts, from the models represented in the basic computational state. The abstract model acts as a “cache” of building blocks for explanations (a richer form of what we previously called the “external representation”), so that these do not need to be built from scratch each time. I will refer to these elaborations of the agent’s basic pre-existing computational mechanisms in Figure 3, which now include construction of world models using PP, and specialized “units” that perform automated calculations on built-in models (such as those for navigating 3D space), as its “Lower System.” And I will refer to the computational state of this system, which contains representations of the Lower or “Concrete Model” as the “Lower State.” Similarly, I will refer to the new mechanism that uses PP to build concept-based models of the Lower State as the “Upper System” and to its computational state, which includes the Upper or “Abstract Model,” as the “Upper State.” Figure 4 portrays this implementation of our mechanism for shared intentionality. 14 The advantage of generative models is that they reason forwards, or causally, from (models of) the world to predicted observations; this can take account of sensor defects and observer behavior (e.g., displacement of sensors due to movement) and is more straightforward, simpler, and generally more accurate than the reverse inference. Most of the recent advances in AI, such as the Large Language Models employed with ChatGPT (where the “G” stands for “generative”) and similar systems use generative methods. Notice that predictions are not necessarily at the sensor level (e.g., individual pixels) but can target some limited bottom-up interpretation of these (e.g., detected objects in a self-driving car). Also note that bottom-up interpretation may be used to create an initial model: this is simply the prediction error when there is no prediction. 15 Conceptually, this is similar to a Kalman Filter, applied to complex models. 11 explanation upper state & models abstraction/ prediction error upper state & models concretion/ prediction abstraction/ prediction error Upper System Upper System lower state & models sensory input concretion/ prediction lower state & models sensory input Lower System Lower System automated units automated units behavior behavior Figure 4: Architecture of Implementation to Create Shared Intentionality Whereas previously Alice repeatedly had to build and optimize new explanations for each communication to Bob, these can now be constructed as augmentations to her persistently maintained abstract model. The “deliberative and controlled” aspect of her theory of mind for Bob will be part of her abstract model, so that rather than a separate parameter to her concretion function as supposed earlier, it simply participates in predictions along with other relevant parts of that model and, by minimizing prediction error, PP will solve the constraint previously represented as (3) and thereby generate a suitable explanation. When Bob receives an explanation from Alice, it will first be detected by his sensors and Lower System. However, the Lower System will be unable to interpret its symbolic content and will simply add it to the Lower State. His Upper System will not have predicted this addition to the Lower State and learns about it as a prediction error. The Upper System will then extract and interpret the concepts contained therein, which will enrich its abstract model. PP then sends a concretion of this to the Lower System, where it will generate a large prediction error (since it presumably contains information that is new to Bob). Prediction errors can elicit two responses: one is to send the error to the Upper System, where it may cause revision to the abstract model maintained there; the other is to change the Lower State and its concrete model in a way that reduces the error. This cannot be done arbitrarily since the Lower State and model must be consistent with sense data from the environment. One option is to adjust the interpretation of sense data (as 12 when we resolve an optical illusion), and the other is to perform some behavior that will adjust the environment. William James was the first to suggest that behavior is driven by (what we call) the Lower State: “every mental representation of a movement awakens to some degree the actual movement which is its object” [77]. Thus, for example, an explanation may indicate that Bob’s right hand should grasp part of a specific tree. After concretion, this will be represented as a configuration of Bob’s concrete model that differs from its current state and this prediction error can be resolved by Bob actually moving his right hand and grasping the tree in the manner indicated [50, 51]. We have not said much about the Lower System, but in a typical robot it will contain a collection of automated modeling, planning, calculation, and execution “units” for specific tasks, often interacting through a “blackboard architecture” [108]. The idea here is that elements of the Lower State are deposited in a common memory or workspace (the “blackboard”), from where they are removed by those units that recognize and “know” how to interpret them: these units will produce results that are deposited back in the blackboard for consideration by other units, and/or they may generate behavior as described above. This concludes my account of mechanisms for constructing shared intentionality among computational agents. I now claim that the mechanisms assumed and developed here are consistent with those of the human brain and can explain the emergence of shared intentionality in humans, as described in the following section. 3 Human Interpretation The mechanisms I have proposed to endow the robots Alice and Bob with shared intentionality are plausible but probably not those that a robot designer would use to deliver such capability today: there are more powerful technologies that can create shared intentionality in robots by direct communication of models, goals, and plans in some pre-arranged shared format (i.e., something closer to a language). Nonetheless, the proposed mechanisms are perfectly feasible and I chose them because they are prelinguistic and based on capabilities known or generally considered to be present in the human brain: specifically, predictive processing, a dual-process architecture with powerful and autonomous low-level automation, and some form of global workspace. Thus, I propose that aspects of shared intentionality (or, more generally, “collective” intentionality [128]) in humans are created by the same mechanisms as those described for Alice and Bob. Of course, this assumes that evolution provided some of our ancestors (I will call them “proto-humans”) with capabilities similar to those of Alice and Bob, but not yet with anything more powerful for the direct construction of shared intentionality, like language. I think this is plausible, because (temporally adopting teleological usage) there is no reason for language to have evolved prior to the construction of shared intentionality. 13 I will say more about evolutionary plausibility in Section 3.4 when I have described additional capabilities that I believe are associated with shared intentionality. I will argue that these related capabilities build on the mechanisms for shared intentionality and therefore it was the first to emerge: hence, I call this the Shared Intentionality First Theory (SIFT) for emergence of these capabilities. The mechanisms developed for shared intentionality in Alice and Bob make extensive use of predictive processing (PP). This is a popular theory of brain operation [144], where it is also known as “predictive coding” [28], “predictive error minimization” [68], and (using terminology derived from statistical physics) the “free energy principle” [51].16 Its use in computer science is to a large extent inspired by these biological precursors. Recognition that sense interpretation must work “top down” rather than “bottom up,” as conventionally assumed, was first documented by Helmholtz in the 1860s [142] and developed in more detail by Gregory [64] (who, in the 1980s, explicitly related perception to hypothesis testing in science), and by Rao and Ballard [118] in the 1990s. PP posits that the brain builds probabilistic models of its environment and uses these to predict its sensory input. The predictions are compared to sensed reality and the differences are used to refine the models via (an approximation to) Bayesian variational inference in a way that minimizes prediction error. This minimization can be achieved by refining either the upper or the lower model, or by changing the environment; the latter may be achieved by using our body to perform actions [50], as described earlier. PP has Bayesian priors flowing from models down to sense organs as predictions and observations flowing back up as prediction errors, and this explains the otherwise puzzling fact [60] that there are many more neural pathways going from upper to lower levels of the brain than vice versa (predictions require more bandwidth than errors). PP in humans differs from that described for Alice and Bob in that the human perception system maintains many levels of intermediate models, each contributing a small step to the overall interpretation (e.g., edge and motion detection for vision [118], different time scales for speech [24]), whereas Alice and Bob’s perception systems have just the single lower level. However, their sensor interpretation at that lower level will be implemented by deep neural nets whose layers will each build representations that could be regarded as intermediate models—but note that these representations are refined only during training and are fixed thereafter, whereas intermediate human models are under constant revision. Beyond the multiple models of its perception system, the human brain is postulated to have a “dual-process” macro-scale architecture comprising “System 1” (fast, automatic, prone to error) and “System 2” (slower, requires direction and 16 Some authors (e.g., [37, 69]) treat PP as a theory of consciousness in itself, whereas I regard it as a basic mechanism of perception that is probably present in all animals with a nervous system and brain. 14 effort, can perform reasoning) [42,48], popularized as “thinking, fast and slow” [81]. Note that this is a logical architecture; it need not be realized as physically separate parts of the brain. The perception system’s lower-level models are found in System 1 and higher-level ones in System 2. Alice and Bob likewise have Lower and Upper Systems with corresponding concrete and abstract models. In the following, I will suggest how rationality emerges within these dual-process architectures, 3.1 Local Impact of Shared Intentionality Mechanism: Rationality My earlier account of predictive processing was incomplete in that I described prediction errors leading to incremental model refinement. In fact, this occurs only with “small” prediction errors; “large” prediction errors indicate a “surprise,” meaning the world has not evolved as expected, or the performance of our sensors has changed or failed (e.g., dazzled by the sun). Surprise causes a more drastic reappraisal of models and plans; the extent and effectiveness of the reappraisal obviously depends on the “reasoning” capability available. The mechanisms I have proposed for shared intentionality have endowed our proto-humans with an Upper System that maintains an abstract Upper Model over which they are able to construct and manipulate explanations. These capabilities provide our proto-humans with a sophisticated response to surprise and also form a foundation for independent reasoning. In particular, just as Alice can communicate with Bob to create shared intentionality, so she can also communicate or “talk” (wordlessly) to herself. Her faculties for abstraction, explanation, and concretion can be employed in a local loop, interacting with the built-in automation provided by specialized units in her Lower System. This is portrayed in Figure 5, although in reality the self-communication is internal. The power of this architecture is that the Upper System has the ability to construct and deconstruct explanations: that is, it can manipulate relations among concepts.17 Freed from the need to construct a communication for Bob, Alice may be able to exploit and control the search for explanations in new ways. For example, by manipulating her model of his concretion, she can perform counterfactual and “what if” reasoning. I propose that this local loop is the basis for human rationality, by which I mean the construction of plans and actions that may be expected to achieve their objectives despite an uncertain world. In operation, the Upper System might construct a conceptual goal; its local capabilities for manipulating concepts may rearrange or decompose some elements of this and concretion can send some of them to specialized units in the Lower System, where they will be transformed in other ways and 17 We must be careful to postulate only limited ability here; otherwise we are invoking something close to language. What I have in mind is the “protolanguage” of Bickerton [9] (i.e., language lacking grammar) or the elementary “Isolating-Monocategorial-Associational” (IMA) grammar of Gil [56]. Young children, and pidgin speakers, are able to accomplish quite a lot with just such primitive combinations of words. 15 self communication upper state & models abstraction/ prediction error concretion/ predictions Upper System search / control lower state & models sensory input Lower System automated units behavior Figure 5: The “Local Loop” for Rationality then abstracted back to the Upper System where they might be further manipulated to yield an explanation that solves the original goal (which can be checked by concretizing both goal and explanation and applying them to models of the world maintained by the Lower System). Alternatively, the goal might originate in the Lower System, but the loop will operate in a similar way following an initial abstraction to the Upper System. The local loop is not just a problem solver: it can produce action. When Alice receives a communication from Bob, its concretion augments her Lower State and thereby influences her future behavior (recall earlier discussion that divergence between the sensed environment and Lower Model may be resolved by actions that change the environment). And this will be true of Alice’s rational deliberations, too: the local loop can construct a solution to an upper- or lower-level goal and its concretion will set the Lower System on course to deliver suitable behavior. As noted, concretion allows the Upper System to recruit specialized Lower System units as subroutines. Modern computerized reasoning systems do something similar, using highly efficient units such as “SMT Solvers” as subroutines [31]. The native problem is first transformed into a “Satisfiability Modulo Theories” (SMT) problem, solved by the SMT Solver, and then the result is translated back to the terms of the original problem. The Upper System of proto-humans can likewise use a Lower System unit that models vertical space as a subroutine in reasoning 16 about social hierarchy.18 When expressed linguistically, the transformations become metaphors: “he is my superior and she is my peer, but I am above the others.” Lakoff and Johnson [88] observe that this application of metaphor pervades our thinking: it is a primary mechanism of thought, not just a feature of language, and now we can see why (and that it is prelinguistic).19 I think this proposed architecture also illuminates the “fast and slow” dualprocess model [81] and suggests why deliberative thinking is slow and easily fatigued: the “fast” mechanisms use the specialized units built-in to the Lower System that operate “in parallel,” whereas the “slow” ones employ rather costly local loops, optimizing searches, and transformations that operate as a “single thread.” As Kahneman illustrates, and perhaps due to its costs, this architecture for rational deliberation does not guarantee good results: the Lower System automation is often “rough and ready” and the Upper System might use it poorly via an inappropriate metaphor; furthermore, its consideration of alternative and unfavorable scenarios may be optimistic and cursory. Thus, it requires effort to derive full benefit from this capability. That effort is composed of attention and control, which are the foundations for intentional consciousness, as we will now consider. 3.2 Intentional Consciousness Consciousness is a notoriously difficult topic, with many facets. However, it is generally agreed that two of these are primary: intentional consciousness,20 and phenomenal consciousness. The first concerns the ability to direct attention and to think about something and to know that you are doing so. The second concerns “what it’s like” to have subjective experiences such as the smell of a rose or a feeling of pain, experiences referred to generically as qualia. We started this investigation by considering mechanisms that can construct shared intentionality, so it will not be surprising if these mechanisms also deliver individual intentionality and, thereby, this facet of consciousness. Let us consider how this might come about. When a proto-human Alice constructs an explanation to communicate to Bob, or engages in rational deliberation using a local loop, she surely needs to focus her resources on these tasks and on the explanations generated and received. The lower 18 The Lower System or subconscious in humans is thought to have numerous specialized faculties, although their identity is open to debate. Evolutionary psychology might argue for mental “modules” such as those for social rules, mate selection, and so on [112], while embodied cognition might argue that specialized calculation derives from our interaction with the physical world, and concerns reasoning about distance, weight, time, etc. [80]. For my purposes, it is sufficient to acknowledge the existence of specialized cognitive units, without worrying about their precise functions. 19 Lakoff [87] describes mental mechanisms for metaphor that are more complex than mine, but they are not incompatible. 20 Also called access or cognitive consciousness. 17 or subconscious system state records and represents a vast amount of information from all our sense organs, models of the world, memories, beliefs, desires, intentions, and all the ongoing automated processing of these. The abstraction mechanism must be highly selective about what of this it chooses to represent in its upper model and to use in constructing its (one) current explanation: this selectivity and focus is what we mean by attention and my proposal is that intentional consciousness corresponds to awareness of attention and of the things attended to in the Upper System. In fact, I suggest that intentional consciousness goes beyond awareness of attention and also has elements of executive control, so that we can focus our resources on particular deliberations (unfocused deliberations will interfere with each other and make little progress). This focused deliberation seems different than the automated mental processes of the Lower System, which operates its units “in parallel” (i.e., simultaneously), weighted and directed according to the exigencies of the moment. For our Upper System deliberations, we are largely able (and required) to maintain a directed focus that seems, despite occasionally “wandering,” to operate as a single “sequential” thread that is “about” some topic or goal. This single-threaded purposeful focus of attention and control, and awareness of it, seem sufficiently different than other mental processes that it should not be surprising that it corresponds to a unique mental experience which, I propose, is intentional consciousness.21 However, although this explains what the computational processes underlying intentional consciousness are for and how they are constructed, I cannot explain how they produce an apparently nonphysical experience.22 This is a problem for all materialist theories of consciousness and, unlike Graziano et al. [63] and others, such as the “illusionist” school [49, whole issue], I do not think the problem is solved by claiming that these processes cause the brain merely to report or to register belief in a nonphysical experience. Thus, I recognize that a leap of faith is required to accept this interpretation of intentional consciousness, but I argue that it accords with observation, and with some other theories of consciousness. First, I need to expand our previous considerations of shared intentionality and rationality, where I implicitly supposed that the mechanisms of the Upper System (i.e., abstraction, concretion, and manipulation of explanations) are invoked periodically to accomplish specific acts of communication or rational deliberation. Now I suggest that these mechanisms do not otherwise sit idle, but operate continuously and autonomously and we attend to them deliberately, and are conscious of them, only when focus is necessary. As life proceeds, the subconscious Lower System gen21 This contrasts with Dennett’s “multiple drafts” theory [34]: I accept there may be many fleeting drafts or models at the subconscious level, but consciousness resides with the one explanation that is currently a candidate for communication or the subject of local deliberation. 22 Observe, too, that in constructing an explanation for Bob, Alice surely needs to recognize herself as distinct from him. Hence, I speculate, but once again cannot explain, that these processes also produce a “self-model” [102] and the illusive experience of personal identity [73, Book I.iv, section 6]. 18 erates behavior, sometimes at the behest of the Upper System but often on its own. This is constantly monitored by the Upper System, which maintains an abstract model and generates explanations whose concretion closely tracks the Lower System model and state. Although our behavior is mostly generated by the Lower System, we are conscious only of the abstractions and explanations reconstructed by the Upper System; thus, it “feels” as if consciousness causes behavior. This explains some otherwise puzzling facts. For example, experiments such as Libet’s [91], and studies with “split-brain” patients [54], reveal that, contrary to our intuitions, the conscious mind is less an initiator of actions and more a reporter and interpreter of actions and decisions initiated in the subconscious. But we can now see that the primary purpose of the mental faculty that supports consciousness is precisely the reporting and interpretation needed to construct shared intentionality; rationality and consciousness ride on the mechanisms of shared intentionality and share its character. Next, the experience of intentional consciousness is derived from the Upper System, whose foundational purpose is to construct communicable prelinguistic abstractions that can deliver shared intentionality. This explains why much of the experience of intentional consciousness is of an inner dialog (rather than, say, a stream of images). Initially the dialog would be wordless because it is difficult to imagine how speech could have evolved prior to shared intentionality, but language, and ultimately spoken language, could surely have developed quite rapidly once shared intentionality became available: the “gist” that is at the heart of language understanding and memory [14] could have evolved from the wordless concept-based explanations of shared intentionality, which might also be a basis for “mentalese,” the “language of thought” [120]. To consider further observations that can be explained by this theory of intentional consciousness, we need to see how phenomenal consciousness fits in. 3.3 Phenomenal Consciousness When Alice explains her idea for a log-bridge to Bob, she might finish by pointing to a particular log as the one to be used. This is a remarkable thing: she is making an external reference to a subjective inner experience, namely her visual field. Once we have the ability to construct shared intentionality, we need the additional ability to communicate our perceptions of things in the world and things about ourselves. We experience these through our senses and so to reference them in communications it is necessary for subconscious information derived from our senses to be abstracted into the Upper System. I submit that this is phenomenal consciousness: in order to communicate the things we sense and feel, selected abstractions and explanations about them must be present in the Upper System and its model—and we will be conscious of them just 19 as we are conscious of other content in our abstractions and explanations. It is one thing for our visual system to allow us to sense a log that we may choose to sit down on—all this can be done subconsciously and “in the dark,” as it is by people with “blindsight” [35, 74]—and quite a different thing for our phenomenal consciousness to present us with the experience of the visual field, so that we can indicate “the log on the left.” Notice that this indication is symbolic, it is not a direct response to the sensation concerned, as when we sit down on a log or recoil from pain. And notice, too, that consciousness of the relevant sense arises only because we may need to communicate it to others. We have senses beyond the classic five, possibly as many as 50 [143]; it is notable that we are conscious of some of these—and to different degrees—and others not at all. For example, the sense of balance (kinesthesia) is important and we are conscious of being in or out of balance, but we are not conscious of the sense organs (e.g., semicircular canals) that support kinesthesia (except their mal function, as when we feel dizzy). And for another: I have a colleague whose proprioception is failing and he finds it difficult to describe the symptoms because this sense is largely unconscious and consequently we have no vocabulary for “what it’s like.” It seems that the senses of which we are phenomenally conscious are just those that it can be useful to communicate explicitly to others, notably including the classic five. We are not phenomenally conscious of the senses supporting kinesthesia because we do not need to communicate their detailed content (e.g., “the current rate of yaw is 5 degrees per second”). So there is little “that it’s like” to experience the senses supporting kinesthesia—and nothing at all for proprioception. Hence, I think it is quite possible that there is nothing “that it’s like” to be a bat [106] because, assuming bats do not create shared intentionality, they lack an Upper System and all their senses and actions operate nonconsciously, “in the dark.” In addition to our senses, we need to communicate certain subjective experiences such as hunger, thirst, and pain (as a sensor for injury or sickness), together with moods and emotions, so these must be abstracted to the Upper System as well. It does not particularly matter how the color of a red rose is represented in the Upper System, nor the anguish of jealousy (i.e., “what it’s like” to experience these), as long as they can be distinguished. This proposal partially solves the “hard problem” of consciousness [25]: why are some phenomenal states conscious? They are conscious because we need to communicate them to others and so their abstractions must partake in explanations and be present in the Upper Model, attended aspects of which are conscious. I say “partially solves” because it explains what the process underlying phenomenal consciousness is for, how it works, and why it produces a nonphysical experience— but it does so by establishing a relation to intentional consciousness and, although I have also explained what that aspect of consciousness is for and how it is constructed, I accept that I cannot explain why or how it produces a subjective experience. 20 Furthermore, this proposal does not explain why our subjective experience of, say, red is what it is and not something else. I am unapologetic about this: my opinion is that it is an unanswerable question, and an unimportant one: as stated above, red has to have some representation in the Upper System so that we can reference it (“the mailbox is the red thing”), but the form of that representation and “what it’s like” do not matter, provided they are distinct from those of other perceptions. Neither does it explain “what it’s like” for different people to experience similar qualia: is your perception of red the same as mine? There seems to be no requirement for this to be so and the existence of synesthesia [65] or the phenomenon of “The Dress” [146] indicate that people can indeed experience the same qualia differently.23 Many will find this disappointing: phenomenal consciousness is the experience most central to our lives. But the fact that its representation is arbitrary does not diminish its significance. What matters is that we care about the form that it does take, an attribute sometimes referred to as sentience [40]. A less discussed variant on this question asks why our phenomenal consciousness occurs at the representational level that it does [76]. Vision, for example, employs dozens of specialized units that build representations ranging from a “primary sketch” at the lower levels (which are unconscious), through the shaded, 2.5D, photograph-like “intermediate level” (where my phenomenal consciousness currently sees a black parallelogram on top of a partially occluded larger brown parallelogram) to a top-level conceptual model (where I recognize my keyboard on top of a cluttered wooden desk). Jackendoff [76] observed that the intermediate level (as identified by the theories of sensory interpretation current at that time [96]) seem to be where phenomenal consciousness is located. Prinz [116] argues that this observation remains true under modern theories, and the question is why is it this level, and not some higher or lower one? Marchi and Hohwy attempt to answer this using a PP model of brain operation [93]. They argue that it depends “on the spatiotemporal resolution of the typical actions that an organism can normally perform.” For humans, this makes the intermediate level appropriate, but this is “not an essential feature of consciousness; in organisms with different action dispositions the privileged level or levels may differ as well.” I speculate that SIFT provides a simpler explanation: the representational level of consciousness is whatever was the top level prior to the evolution of the Upper System. In Figures 4 and 5, the Upper System abstracts from and concretizes to what is labeled as the “Lower State & Models.” My speculation is that these models correspond to the (collection of) top-level representations prior to the evolution of the Upper System. These representations are not themselves conscious; phenomenal 23 The Berlin-Kay theory [8], whereby the selection of basic color terms in a culture is predicted by the number of such terms, suggests to me that mostly we do experience qualia similarly. 21 consciousness resides in the Upper System’s higher-level representations of (or references to) these. Viewed relative to the high-level conceptual models built by the Upper System, the target of phenomenal consciousness is indeed an intermediate level, but that is a consequence of the subsequent evolution of the levels above it. 3.4 Biological & Evolutionary Plausibility and Evidence I have advanced a proposal for shared intentionality, rationality, and consciousness that I call the “Shared Intentionality First Theory” or SIFT. The proposal is that these mental attributes form a “package” but that shared intentionality provides the framework on which the others are constructed. The proposal is based on computational constructions for hypothesized humanoid agents or robots. However, the constructions assume an underlying computational architecture with capabilities selected from those known or believed to exist in humans. These include predictive processing and a dual-process architecture with multiple specialized “units” for automated lower-level calculation, likely organized around a global workspace. This proposal is entirely abstract and computational: I assume that the purpose and function of the human brain is to perform calculations, notably those concerned with construction and interpretation of models of its environment. I join others [16] in maintaining that progress in understanding emergent properties such as consciousness requires abstraction and theories in addition to experimental neuroscience and, eventually, development of bridge laws between these points of view [86]. As yet, I cannot identify biological mechanisms or structures or “neural correlates” that correspond or bridge to my overall proposal,24 but there are papers that do so for its constituent parts (e.g., [69], [42, section on Neuroscientific Evidence]). Thus, I posit that my proposal is biologically plausible. I further posit that it is plausible that the overall package of capabilities evolved from these constituents. Humans have shared intentionality whereas other primates do not [18], so this capability emerged sometime in our recent evolutionary history and we can ask whether it emerged before, after, or with related capabilities such as language, rationality, and consciousness. The basis of SIFT is that the mechanisms of shared intentionality evolved first, or provided the survival and reproductive advantage that caused natural selection to favor the package. This differs from other theories of rationality and consciousness, which go wrong, in my view, at their first step: they assume, as is natural, that since consciousness is subjective and personal, it must do something for the individual. This is not to deny that consciousness and rational deliberation have benefit for the individual, only that their evolutionary origin lies in shared intentionality leading to teamwork that delivers advantage to the group [4]. I am aware that group selection is a contested notion; however, once this 24 Recent papers that look at neural correlates of shared intentionality (e.g., [45]) focus on the synchronization or “coupling” of minds rather than active communication between them. 22 package of capabilities exists, evolutionary selection can operate on its components for individual advantage. A key requirement of SIFT is evolution of an Upper System that abstracts the Lower State in terms of concepts and can manipulate those concepts to form explanations. Some will find circularity in this invocation of concepts: to communicate we need a shared abstract vocabulary, which I associate with concepts, but how did these arise without communication? As we have noted before, it is generally understood that the function of the brain is to guide an animal’s interaction with its environment [28] and to do this it must build models of that environment [29]. The models cannot be in terms of raw sense data; even simple animals must perform some categorization on that data: they must surely distinguish rocks from plants, and plants from animals, and their own species from prey and predators. Zentall et al. [149] provide a survey of concept learning in animals and conclude that similar underlying processes apply to humans. Carey [19] understands human concept formation to occur on two levels; core concepts (which are all we require here) are acquired rapidly and early in childhood by the processes mentioned above, and language is required only for higher-level concepts, such as “The United Nations.” Thus, human core concept formation could have achieved detailed categorization of the natural and social world prior to development of the mechanisms of communication developed here. However, for communication, and the construction of shared intentionality, it is not enough to have concepts: they must be held in common; when Alice points to a tree, Bob must think “tree” not “leaves.” Fortunately, there do seem to be prelinguistic mechanisms that ensure core concepts are shared among members of a local community [132, 141]. Thus, I maintain it is feasible that the Upper System evolved to perform the functions of shared intentionality—but it is also possible that these functions were adapted from some prior dual-process architecture that evolved for other reasons (e.g., to manage “surprise”). Either arrangement suits my purpose (though the former suggests that the Upper System is unique to humans while the latter does not). Cognitive structures such as these leave no physical evidence in the fossil record so we must look to archaeological and anthropological evidence of behavior to see if shared intentionality did emerge first among the package that includes rationality and consciousness. It seems there is evidence for collective hunting by ancestral humans going back millions of years [100], but it is not clear whether this indicates shared intentionality or merely a built-in program for group behavior like that of wolves. More definite signs of shared intentionality, such as living in large groups,25 are seen in modern and possibly archaic humans dating back a few hundred thousand years [110, 137]. 25 In small groups, everyone knows everyone else and some form of group behavior can develop based on individual and collective relationships; in large groups, we need rules, and these need shared intentionality. 23 For signs of rationality and consciousness, I believe we have to look much later, to the “explosion” of creativity (cave paintings, hand prints etc.) seen in the human record about 40,000 years ago.26 The archaeologist Steven Mithen attributes this new behavior to integration of formerly separate cognitive domains [104] and this would be consistent with emergence of the “local-loop” mechanism for rationality described in Section 3.1 that is able to exploit multiple automated Lower System “units” (via metaphors). It is contested whether Neanderthals, who became extinct soon after this date, engaged in symbolic thought [133], and consideration of how their behavior and mental attributes differed from modern humans would be interesting from a SIFT perspective. There is clearly opportunity for more inquiry and evaluation of evidence here, but it does seem that the human evolutionary and archaeological record may support, and certainly does not contradict, the theory of Shared Intentionality First. Another way to seek evolutionary evidence would be to look for precursors to shared intentionality, rationality, and consciousness among living species [41]. Some attribute shared intentionality to social animals such as wolves, and even bees, whereas others claim their collective behavior emerges from simple rules, preprogrammed by evolution [38]. I join with the latter and believe that one individual of these species cannot communicate a new idea or plan to another, save by imitation.27 Other animals, even primates, show few signs of shared intentionality [18,38,59] but some are popularly believed to be conscious [3, 121], which would contradict SIFT. However, we know from Libet’s experiment [91] and its successors that humans attribute behaviors to intentional consciousness that actually originate in the subconscious. I suspect that many of our behaviors are like this, and that when we see similar behaviors in animals, we attribute them to consciousness because we falsely believe that is how it is with us. Thus, although there are opportunities here for tests and possible refutations of SIFT, my belief is that consciousness evolved sufficiently recently that it is not to be found among our ancestor and sister species.28 Hence, I suggest it may be more productive to look for SIFT-like developments through convergent evolution among hypersocial species such as elephants, toothed whales, and corvids. Certainly, sentience and possibly consciousness are sometimes 26 These records were first found in Europe and dated to around 20,000 years ago; more recent investigations have found precursors in Indonesia dated to 40,000 years ago and in Africa to as long as 100,000 years ago. All of these are later than emergence of shared intentionality. 27 Domesticated dogs are an interesting case because it is possible they can participate with humans in “asymmetric” shared intentionality: that is, humans may be able to communicate a goal or plan to dogs, but not vice versa. There is some evidence that dogs understand human intentionality [126], so it is possible that a symbolic utterance such as “fetch” (the ball) is processed this way, but it could also be a conditioned reflex. Furthermore, dogs have been bred selectively by humans for thousands of generations, so it is possible that their mental faculties have been selected along with their appearance and behavior, and do not represent the capabilities of dogs in the wild. 28 Blindsight in apes does provide a possible contradiction to SIFT, since it suggests that normally sighted individuals are conscious of their visual field [74]. 24 attributed to these [121] and it might be enlightening to investigate their capacity for shared intentionality. Octopuses are another interesting and challenging case, as they are widely thought to be intelligent and possibly sentient, yet they are not social [57]. However, each arm of an octopus is capable of autonomous behavior and has a concentration of neurons somewhat like a brain; together, these contain twice the neurons of the main brain (put another way, each “arm brain” is a quarter the size of the main brain) [21]. The neural pathways from the main brain to those in the arms are too small for high-bandwidth integration, so it is possible that a single octopus instead creates shared intentionality (possibly of the asymmetric variety discussed previously with regard to humans and dogs) among the “community” of its nine separate “brains” 29 and that SIFT then delivers more advanced capabilities, possibly including consciousness (which could be very different to that of humans— lacking unity [20, 98], for example). There may be opportunities for research here. It is shared intentionality and intentional consciousness that create a rôle for phenomenal consciousness; thus SIFT predicts that phenomenal consciousness evolved with or later than shared intentionality, and that would imply it is unique to humans (plus possibly those animal candidates for shared intentionality mentioned above). This is contradicted by those who believe it is part of the basic mechanism of advanced perception and arose 500 million years ago (in the Cambrian explosion) and is possessed by all vertebrates [44]. Evaluating these competing theories is complicated by lack of any accepted means for assessing phenomenal consciousness in animals. Of course, it may be that precursors to the components of SIFT evolved at different times and in different orders to emergence of the finished package, and there may be opportunities for falsifiable experiments here. Independently of evolution, we could look for direct evidence in modern humans for some of the mechanisms I have hypothesized. For example, infants can provide an opportunity to evaluate shared intentionality versus consciousness in prelinguistic humans [105] and the impact of shared intentionality on cognitive development [138]. These investigations must be driven by precise hypotheses and, since my proposal is new, much of it remains work for the future. However, at least one relevant capability has been observed in adult humans: this is the “interpreter module” identified by Gazzaniga [54, Chapter 3]. This module selectively attends to what is going on elsewhere in the brain and retrospectively constructs explanations for the beliefs and behavior produced. This is like a version of the abstraction and explanation capability that I have hypothesized. One possibility is that the interpreter module is this hypothesized capability; another is that it evolved separately—but it is difficult to see its utility prior to shared intentionality, and it would be redundant afterward. There are opportunities for further investigation here. 29 Jennifer Mather disputes this and likens the arms to “subroutines” of the main brain [99, figure 1], but I think there remains the question of how the “remote procedure call” is communicated. 25 4 Comparison with Other Theories of Consciousness There are many theories of consciousness (of which I focus on the materialist variety): some such as Neurobiological Naturalism (NN) posit ancient evolutionary origins [44]; others, such as Global Workspace Theories (GWT) [5, 32], focus on biological processes; some, such as Integrated Information Theory (IIT) [139], OrchOR [67], and Panpsychism [58], favor physical explanations and mechanisms; yet others, such as Higher Order Thought (HOT) [17, 55, 122] and Attention Schema Theory (AST) [60] hypothesize architectural “dual-process” structures in the brain [42, 48, 81]. Graziano et al. [63] compare and reconcile several of these theories with AST, and the comparisons remain largely valid with SIFT substituted for AST. However, none of these other theories claim to explain what consciousness—and phenomenal consciousness in particular—does, nor what it is for. SIFT is different in that it focuses on specific purposes to be accomplished, and develops mechanisms to achieve these, starting with shared intentionality (to achieve teamwork) and proceeding to rationality, which is seen as a fortuitous side-effect, built on shared intentionality: “teamwork for one”.30 Intentional consciousness is then identified with awareness of attention to, and control of, the mechanisms of shared intentionality and its Upper State and models. Phenomenal consciousness arises because we need to communicate aspects of our sense experience and subconscious Lower State: hence these must be abstracted into the Upper State of shared intentionality, of which we are conscious. My presentation of proposed mechanisms provides context for several of the theories identified above; in particular, it delivers a “dual process” architecture that is consistent with, and explains some aspects of, existing dual-process models of brain function [42, 48, 81]. Dual-process models hypothesize a logical, not physical, organization of the brain, and it is quite possible that they are realized by physical and neuronal mechanisms with quite a different structure. Plausible candidates include global workspace theory [5] and global neuronal workspace [32]. The Upper System in my dual-process model, performs calculations whose inputs and outputs are subconscious mental states located in the Lower System: it is a part of the brain that senses and writes to other parts of the brain. While the subconscious Lower System builds representations and models of the external world, the Upper System builds representations of those representations; these constitute 30 For example, at some time, we have surely all said “I cannot explain it, but I can show you how to do it.” Elsewhere, we suggest how a task description can be inferred from demonstrations by inverse reinforcement learning [78]; thus, Alice can construct an abstract model of some task that her Lower System “knows” how to do by mentally demonstrating it to herself. 26 what computer scientists call a “reflective system” [147] and what philosophers refer to as “Higher-Order Thought”: that is, thoughts about thoughts [55, 123].31 Dual-process and HOT theories generally hypothesize some process whereby activity in the subconscious results in awareness at an upper or higher-order level but do not describe what purpose this serves. Unlike most of these theories, SIFT explains what the upper system does (and hence why it might have evolved). Furthermore, as Graziano observes [60], higher-order awareness must also affect the subconscious lower-level activity (otherwise it is impotent), and few theories address this. In SIFT, these two directions respectively correspond to abstraction and concretion of explanations that are mechanized by the well-accepted operations of predictive processing, and both are involved and coupled in the construction of upper level models and explanations, and lower level behavior.32 Graziano’s AST [60] and some HOT theories [17] are the ones closest to SIFT: in our terminology, Graziano proposes that the brain constructs a model (he calls it a schema) of the targets of attention and it is “aware” of this model and that awareness constitutes intentional consciousness.33 SIFT proposes that our Upper System builds models of the Lower System and these support the construction of explanations; intentional consciousness then corresponds to awareness of the singlethreaded process of attention and control that manages and applies the resources of the Upper System to these tasks. Graziano has to postulate the attention schema because he does not otherwise have an upper-level system that can provide a location for consciousness, whereas SIFT has its Upper System, so that consciousness can reside directly with its processes of attention and control. This implies that consciousness in SIFT applies to a specific locus of attention and control—that concerning the Upper System and its construction of Upper Models and explanations—whereas AST applies it more generally. For example, Graziano believes that higher animals are aware (i.e., conscious) of other animals’ focus of attention (e.g., “he is looking at me”) [62], whereas I consider this level of (mutual) attention could be unconscious and would become conscious only if elevated into an Upper System and formulated as the explicit explanation or thought “he is looking at me.” Consciousness in SIFT is awareness of attention and control in the Upper System; some experiments are claimed to demonstrate that attention and awareness are different [89] and likewise attention and consciousness [84]. However, when I say “con31 This is among the oldest conceptions of consciousness, dating back at least to Locke in 1689: “Consciousness is the perception of what passes in a man’s own mind” [92, Book II, Chapter 1, Section 19]. 32 Oddly, most HOT theories do not relate their higher-order aspect to dual-process theories, nor do they invoke PP as a mechanism that can build the higher-order system; an exception is Lau [90], who does mention PP but opts for a first-order theory. 33 “Awareness is a schematic, informational model of something, and attention is the thing being modeled” [61]. 27 sciousness is awareness of attention. . . ,” I am merely aligning with Graziano’s usage and do not intend a specific interpretation of “awareness” distinct from consciousness; I could equally well have said “consciousness is associated with attention. . . ” Furthermore, as noted above, this association is not with attention generally, but with attention to the Upper System and its construction of Upper Models and explanations. Thus, I interpret the experimental findings as applying to attention in the Lower System and not to that which I associate with consciousness. SIFT delivers a very specific aspect of shared intentionality: how to communicate a goal, plan, or idea from one individual to another, prior to the evolution of language. (As noted earlier, it is difficult to see how language could have evolved prior to shared intentionality but plausible that it could do so afterward, given the mechanisms described here.) However, there are precursors to shared intentionality that provide related capabilities; these include the “social brain” (i.e., living in groups with complex social systems) [39], “cooperative communication” where individuals “align their mental states with respect to events in their shared environment” [141], “shared agency” [15], which describes the mutual plans that shared intentionality needs to bring about in order to achieve teamwork, and the general “theory of mind” [97]. These provide some of the necessary milieu for the emergence of shared intentionality as considered here, but do not substitute for it. I should also note that we have focused here on construction of a single communication within a process to achieve shared intentionality on some topic. It may take more than one communication to convey a complete idea and Jha and I suggest how inverse reinforcement learning could be used to accomplish this over a series of communications [78]. There is substantial and significant prior work on shared intentionality by Tomasello and others [135, 136, 138], but this work tends to focus on what we might call “immediate” intentionality, founded on joint attention, such as sharing information (“there is food over there”) and goals (“let’s go to the water hole”), and not the communication of new ideas and future plans. I suggest that shared immediate intentionality can build cooperation, but not teamwork, and it is teamwork that truly sets humans apart. Similarly, work on the origins of language suggests several sources, such as child rearing [43] or self-advertising [36] but not shared intentionality—with the exception of Bickerton [10] who relates language with the organization of scavenging, which I would again classify as shared immediate intentionality. I have not found prior work that explores mechanisms for shared intentionality of the kind considered here, nor any that derive rationality and consciousness from shared intentionality, but there is work that relates aspects of consciousness to group communication. Frith, in an influential paper of only two pages [52], “sketches a conjecture” that consciousness enables interaction with others: “Shareable knowledge (which I equate with the contents of consciousness) is the necessary basis for 28 the development of language and communication. In this account, the major mistake of most theories of consciousness is to try to develop an explanation in terms of an isolated organism.” Oakley and Halligan [109] give an account similar to Frith’s, but with more detail; they claim that consciousness has no executive function and is basically a “personal narrative” about processes and actions generated by nonconscious systems. Aspects of this narrative can be shared with others through “external broadcasting” and this provides evolutionary benefits. They discuss the experimental literature and cite several others (including some mentioned here) who “accept that any evolutionary advantage lies not in the ‘experience of consciousness’ itself, but in the ability of individuals to convey selected aspects of their private thoughts, beliefs, experiences etc. to others of their species.” Along these lines, Baumeister, Masicampo, and DeWall claim that “the purpose of human conscious thought is participation in social and cultural groups” [7]. They see reasoning and intentional consciousness as serving higher-level purposes that make groups more effective but do not single out shared intentionality. Humphrey also associates phenomenal consciousness (he calls it “sentience”) with social purposes [75]. Similarly, de Bruin and Michael [30] suggest that Predictive Processing with upper level models informed by a theory of mind enables effective social cognition, while Sperber and Mercier [101] posit that the purpose of human reasoning is evaluation of possibly false information supplied by others; Dessalles [36] attributes similar functions to language. All these authors accept or assume that (what I characterize as) shared intentionality is among the collection of capabilities associated with consciousness and that the collection provides evolutionary benefit. However, they seem, implicitly, to assume “consciousness first” or “reasoning first” theories rather than giving primacy to shared intentionality, and they lack models for the underlying representations, algorithms, and implementations. They assume an ability to manipulate and communicate concepts without proposing how this can be constructed on more basic foundations, and do not provide a strong path from one capability to another, nor do they explain phenomenal consciousness. In contrast, I propose that “Shared Intentionality First” provides the most plausible basis for the construction of the package of capabilities that includes consciousness and rationality, and that consideration of the mechanisms, representations, and algorithms required for its construction leads quite naturally to the other components of the package, including phenomenal consciousness. 29 5 Artificial Consciousness There is a maxim, generally attributed to Richard Feynman, that to really understand something you have to be able to recreate it.34 Accordingly, there is a subfield of consciousness research that explores the possibility of building conscious robots, typically based on some theory of human consciousness. At the very least, these endeavors force elaboration of sufficient detail in the chosen theory that it can be simulated in a computational agent, and they also force articulation of what consciousness might be in such agents and how it can be detected. We could apply this to the SIFT hypothesis and ask whether robots constructed along the lines described for Alice and Bob might be conscious—and if not, we could ask whether this casts doubt on the hypothesis. Before doing this, we review something of the history of attempts to develop conscious robots, also referred to as artificial or machine consciousness. This discussion is based on [124, Section 5]. Early experiments were conducted by Tihamér Nemes in the 1960s [107], but intelligence and consciousness were not sharply distinguished at that time, nor were cybernetics and (what became) AI. A modern view of robot or artificial consciousness is attributed to Igor Aleksander in 1992 [2], who postulated that such a robot would need representations for depiction, imagination, attention, planning, and emotion, and that consciousness could emerge from their interaction. The first large project to explore artificial consciousness was cronus [95]. This was predicated on the idea that internal models of the system’s own operation (i.e., what computer scientists call “reflection” [147], and the related philosophical notion of a “self-model” [103]) play an important part in consciousness. Physically, cronus was an anthropomimetic robot (i.e., one closely based on the human musculoskeletal system) equipped with a soft-realtime physics-based simulation of itself in its environment. The internal simulation allowed the robot to project the effects of possible future actions, which the authors describe as “functional imagination” [94]. Later studies used an even more complex robot (“eccerobot”), while earlier ones had used a very simple, nonanthropomorphic device [72]. It is debatable whether complex robots added a great deal to these experiments, and they certainly increased the engineering challenges. Like cronus, most recent explorations of artificial consciousness generally favor reflective architectures that employ explicit models of self. Experiments by Chella and colleagues explored such robots’ interaction with others [26, 27]; here, models of self applied to “others like me” provide a theory of mind [148], and scenarios enacted by these models can be communicated to others (directly, not in the manner proposed for Alice and Bob) to create a form of shared intentionality [148]. These capabilities can be used for “inner dialog” that provides rationality in a way that resembles the local loop of Section 3.1 [72, 113]; 34 Written on his blackboard at the time of his death: “What I cannot create I do not understand.” 30 Gamez describes other projects performed around the same time [53]. All these experiments, and those mentioned above, employ some form of reflection or HOT as their underlying theory of consciousness. Others have built systems based on GWT or IIT; Reggia provides a survey [119]. None of these projects, nor those mentioned earlier, claim to have demonstrated artificial consciousness and I suspect the same would be true of Alice and Bob, despite their design being based on mechanisms thought to correspond to those of humans. Research on artificial consciousness seems not to have a central forum for presentation of results and discussion of ideas: the International Journal of Machine Consciousness began publication in 2009 but ceased in 2014.35 Perhaps as a result, recent work seems to retread familiar ground. For example, a paper by Dehaene, Lau and Kouider from 2017 [33] presents the authors’ theory of consciousness (global availability as in GWT, plus reflection built on PP), then asserts that a machine with these capabilities “would behave as though it were conscious” [33]. In a response, Carter et al. [23] observe that Dehaene and colleagues ask and answer the wrong questions—essentially, Dehaene et al. are aiming for intentional consciousness, whereas Carter et al. think that phenomenal consciousness is what matters: for machines to be conscious, “we must ask whether they have subjective experiences: do machines consciously perceive and sense colors, sounds, and smells?” They posit “a more pertinent question for the field might be: what would constitute successful demonstration of artificial consciousness?” This is an old question (e.g., [13]) that still seems to lack good answers. An event in June of 2022 illustrates this: a Google engineer working with their Large Language Model (LLM), LaMDA (Language Model for Dialogue Applications), claimed it had become “sentient” and possibly conscious (Washington Post, 11 June 2022). A flurry of discussion ensued, with most commentators rejecting the claim of consciousness, but lacking a firm basis for doing so [130]. Modern LLMs easily pass standardized tests for intelligence and knowledge (e.g., high school, medical, and law examinations) and, arguably, traditional benchmarks for human-level cognition such as the Turing Test [140] (thereby motivating proposals for more demanding tests [131]). Furthermore, they can generate interactive text that speaks coherently about feelings and experiences. On the other hand, there is nothing in their internal operation that resembles any theory of consciousness, and no credible explanation how consciousness might emerge from the way they do operate. Although deliberate and accidental research has not unequivocally demonstrated artificial consciousness, it is sharpening discussion on how consciousness could be detected, particularly since it might not resemble human consciousness (the conjecture of octopus consciousness raises the same issue). Some of these discussions distinguish strong and weak forms of artificial consciousness [70] (sometimes framed 35 It has recently been revived as the Journal of Artificial Intelligence and Consciousness. 31 as duplication vs. simulation). Strong artificial consciousness would be conscious, whereas the weak form exhibits behaviors and attributes associated with consciousness without actually possessing it (cf. “philosophical zombies,” which are considered below). Most researchers think that simulations of theories of human consciousness can create, at best, the weak form of artificial consciousness, and that the weak form does not lead to the strong. By analogy, we can build extremely accurate simulations of the cosmos and explore the missing mass (attributed to dark matter and dark energy), yet the simulations do not have mass; so a simulation of consciousness will not have consciousness. On the other hand, the weak and strong distinction seems to matter only for phenomenal consciousness: we likely will regard an entity that has feelings differently than one that merely simulates them. But weak intentional consciousness is operationally equivalent to the strong form: if weak intentional consciousness enables some new cognitive capabilities, then the underlying system can strongly possess these by running the weak simulation as a subroutine. This asymmetry between weak and strong forms of phenomenal and intentional consciousness is related to the “hard problem” of consciousness [25] and provides another way to formulate it. These observations have some impact on the possibility of philosophical zombies, which are hypothetical entities built on a biological substrate that lack consciousness but reproduce levels of cognitive and social performance that are indistinguishable from conscious humans [83]. The question is whether such entities are possible. As we have postulated them, biological zombies lacking intentional consciousness would be unable to focus and control the operation of their Upper System and would be unable to communicate the content of their sense experience; they would be unable to utter truthfully such simple phrases as “I smell a rat.” However, we could postulate entities with computational mechanisms that resemble our humanoid robots and thereby possess the behavioral characteristics of intentional consciousness without the experience of phenomenal consciousness. If such entities chose to fake the experience (as modern LLMs would enable them to do), they would come very close to philosophical zombies. The general lack of success in efforts to create artificial consciousness, and its likely absence in the Alice and Bob robots, may seem to cast doubt on the mechanisms hypothesized here to create consciousness in humans. My opinion is that these judgements are premature: just as we have machines that fly but do not flap their wings, and we had to acquire deep knowledge of aerodynamics to reconcile these different approaches to flight, so our characterizations of consciousness may be too crude and coarse to identify significant nascent properties in Alice and Bob. Birch et al. nominate five separate elements in consciousness that should be investigated individually [11], while Holland suggests that artificial consciousness should be reframed independently of organic life forms [71]. 32 6 Summary and Conclusions The theory and speculation I have advanced here as “SIFT” comprise several basic claims that are somewhat independent and can be evaluated separately. The initial and central claim is “Shared Intentionality First”: this is the idea that human rationality and consciousness emerge from a framework that constructs shared intentionality prior to the evolution of language and that, altogether, these faculties constitute a “package” of capabilities. This claim is independent of the mechanism and biological implementation of that framework. Shared intentionality enables teamwork, which confers evolutionary advantage. Given shared intentionality, an individual can use it locally (i.e., communicate with herself) and that provides rationality; consciousness is awareness and control of these faculties in operation, and phenomenal consciousness arises so that sense experience can be communicated. Second is the claim that shared intentionality requires mechanisms for abstraction, concretion, and explanation, and therefore Figure 3 is correct: there simply has to be a mechanism that abstracts part of the subconscious neural state into a succinct representation based on shared concepts and arranged as an explanation that can be communicated to others. An inverse mechanism, concretion, translates the explanation back into internal mental states that enrich the receiver’s subconscious so that he can now deliver usefully cooperative behavior. The communicated explanation is not just a collection of concepts, it should employ structures to indicate logical operations (“and,” “or”), temporal sequencing (“before,” “then”), causation (“because,” “in order to”) etc., and the mechanisms for abstraction and concretion must be able to construct, deconstruct, and otherwise manipulate these. Explanations are wordless and communicated by mime, demonstration, or symbolic gestures and sounds, but I speculate they could provide a foundation for “mentalese” and, ultimately, language and speech. Third is the claim that, to be effective, the explanation must be constructed using a model of the receiver’s concretion operation: that is, a theory of mind with estimates of the receiver’s knowledge and beliefs. To mechanize this, the sender can use suitable adjustments to her own concretion function, so that abstraction and generation of the explanation are achieved by an optimizing search to find an explanation whose adjusted concretion matches elements of the sender’s own subconscious state. This argues that concretion and abstraction are closely associated and likely reside in the same mental unit, as portrayed in Figure 4. Predictive Processing is a biological process that can achieve these algorithmic requirements, whereby concretion and abstraction are represented by prediction and prediction error, respectively, and approximations to Variational Bayes use these to optimize abstract models and explanations. It is not necessary that these computational processes comprise or are precursors to a dual-process logical architecture, but it does seem plausible. 33 Fourth is the claim that local operation of the concretion/abstraction loop provides deliberation and rationality. Components of the loop have the ability to reason on explanations (as just described), and can recruit automated subconscious capabilities as subroutines via metaphorical translations (e.g., to reason about social hierarchy via translation to automated capabilities for understanding vertical space). Manipulation of the concretion operation (via its parameterization by a theory of mind) allows counterfactual and hypothetical reasoning. In their basic form, these capabilities “fall out” of the mechanisms for shared intentionality but may be enhanced with more sophisticated control, as portrayed in Figure 5. Fifth is the speculative claim that awareness of attention to explanations and their associated models, together with control of their generation and interpretation, constitutes intentional consciousness. The claim explains the underlying purpose and construction of intentional consciousness but does not explain how or why it delivers a subjective experience: that aspect is speculative. I do not know of a way to confirm or refute this speculation but note that the underlying construction does explain otherwise puzzling facts, such as why the conscious mind is less an initiator of actions and more a reporter and interpreter of actions and decisions initiated elsewhere in the brain, why much of the experience of consciousness is of an inner dialog (rather than, say, a stream of images), and why the experience is at an intermediate level of representation. Thus, although the combination of Claims 1 to 5 explains the purpose of the Upper State and its models and the need for control and attention to its processes, I accept that they do not explain how these deliver consciousness as a nonphysical experience. (I do not apply to SIFT the illusionist step that some use to equate a report of consciousness with consciousness itself, although others are free to do so.) Sixth is the claim that phenomenal consciousness is required so that we can communicate our sense experiences: “I just heard the roar of a lion.” The content of some of our senses and subjective sensations (e.g., pains and emotions and moods) must be available for abstraction and incorporation into explanations for communication to others. Representations of these qualia are delivered to the abstraction/explanation mechanism where conscious resides, and therefore become conscious. The representations used for qualia are unimportant as long as they can be distinguished from one another, but we care about the representations actually used and refer to their experience as phenomenal consciousness. These six claims are different from most other explanations and theories of consciousness and related topics in that they focus on functions needed to achieve certain purposes, and on mechanisms to deliver them. However, they are not incompatible with other theories and can be seen to provide context for several of them. In particular, the combination of an abstraction function going “up” and a concretion function going “down,” engaged together in an optimizing search to construct upper level models and communicable explanations, is consistent with predictive 34 processing models of brain function [28, 50, 68]. Thus, the biological plausibility of predictive processing and exploration of its neural correlates [69] can also support my claims (although these observations about PP are not unchallenged [125]). Similarly, my presentation of proposed mechanisms derives a “dual process” architecture that is consistent with, and explains some aspects of, existing dualprocess models of brain function [42, 48, 81]. Dual-process models hypothesize a logical, not physical, organization of the brain, and it is quite possible that they are realized by physical and neuronal mechanisms with quite a different structure, as hypothesized by global workspace theories [5, 32]. The Upper System in my dual-process model, performs calculations whose inputs and outputs are subconscious mental states: it is a part of the brain that senses and writes to other parts of the brain. This is consistent with Higher-Order Thought [17, 55, 123] and, when control of these processes is associated with attention, to Attention Schema Theory [60]. The six claims for SIFT are related and cumulative but differ in their scientific positioning. The fundamental criterion for a scientific theory is that it is testable and, moreover, falsifiable [114]. Schurger and Graziano make a further distinction: between scientific laws and theories [127]; both can be falsifiable but laws provide only descriptions (e.g., Newton’s law of gravitation), whereas theories deliver explanations (e.g., General Relativity). They find that most theories of consciousness are, at best, laws and that only AST qualifies as a theory (although they concede it is a theory for belief in consciousness, rather than for consciousness itself). Considering our six claims, the first (i.e., shared intentionality is the foundation for rationality and consciousness) is a testable and falsifiable theory about human evolution. The second and third (mechanisms for shared intentionality) are verifiable computer science constructions that deliver a theory about human cognition that seems testable by methods from psychology. The fourth (rationality) is a speculative theory, but it seems testable in both robots and humans. The fifth provides an explanation for the function and construction of the processes that underlie intentional consciousness. Their testability awaits development of more refined criteria for evaluating consciousness. However, this theory does not explain how or why intentional consciousness produces a subjective experience. The sixth claim is a logical consequence of the other five and delivers a strong explanation for the purpose and construction of phenomenal consciousness. Thus, SIFT fares at least as well as any description under Schurger and Graziano’s criteria, and provides explanations that are both more comprehensive and more specific than other theories. In conclusion, I propose that the Theory of “Shared Intentionality First” (SIFT) provides the most plausible basis for development of the cognitive package that includes consciousness and rationality. The theory explains the functions performed by intentional and phenomenal consciousness and how they are constructed. 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515 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) Research Essay The Role of Consciousness in Organizations (Part I) Kameel Naidu* Abstract The study of consciousness in organisations is still in its early stages and there is immense scope for future research in numerous directions, which may be better directed as our knowledge in this area grows. Analysis using artificial neural networks has revealed patterns in the dataset generated from our sample. The responses received, pertaining to certain axes of the questionnaire, appear to be more coherent, while those pertaining to other axes appear to be fairly de-coherent. This distinction appears to be quite discreet. From available conventional management data, it is apparent that although the organisation appears to deliver good results in terms of operational efficiency, it operates in a demanding environment with stretched resources, shows significant staff turnover and leave utilization, and there are some critical areas of dissatisfaction amongst the staff, namely internal communication, staff cohesion and feeling under-valued by the organisation. This study seems to suggest an association between organisational consciousness and functionality, which should be investigated further in future research. Part I of this two-part article includes: Introduction; Literature Review; Methodology; and Results. Keywords: Consciousness, role, organization, coherence, decoherence, artificial neural network. Introduction What is it that ultimately drives the activities that determine the functioning of organisations? Any socio-economic organisation, at its most basic level, is in-fact, a biological system, composed of human beings organising themselves in an attempt to perform some sort of function. Organisations form the basic functional units of all socio-economic structures, and interact with and within other organisations to form progressively larger and more complicated organisations that collectively constitute human society. There is a fundamental organising principle apparent in biological systems (Maturana & Varella, 1984), which bears a remarkable resemblance to the experience of human consciousness, insofar as there being evident, clear intent and purpose, which is strongly suggestive of a sense of awareness. This is widely and clearly seen in nature – individual organisms, animal colonies and entire ecosystems function as organised systems of individual elements and actions. The study of consciousness addresses this central organising principle that is responsible for the coherent * Correspondence: Kameel Naidu, Independent Researcher, South Africa. Email: kameelnaidu@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 516 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) functioning of these individual agents that interact with each other, and it is therefore central to the study of organisations. Conventional management practices are largely focussed on increasing shareholder wealth, and as such are mainly geared towards financial performance, through reliance on conventional business and financial indicators (Bloom & Van Reenen, 2006). However, many organisations managed in this way are seen to be unsustainable, and many do not succeed in creating overall value. As a result, it is questionable whether society as a whole will prove to be sustainable, and it is becoming more important to question and explore the driving force behind our managerial decisions, which so profoundly influence the functioning of our organisations, and the development of our society. Modern society involves the activities and interactions of a myriad of diverse organisations, which are managed by a variety of management practices, constituting a complex system that defines who we as a society are, and that is constantly determining the impact which we have, every day, on our planet. However, we know little about what is actually at the core of this complex system and the mechanisms by which results are being produced. Superficially, we can identify organisations that perform well, but when we compare them to those that perform poorly, and that we consider to be dysfunctional, we are unable to accurately elucidate ultimate cause and effect. Around the world, we have organisations that function in similar environments, utilise similar resources and engage in similar activities and management practices, yet produce different results. Sustainability, through the long-term creation of value, should be the goal of businesses in our society, because it is through this, that humanity as a whole can prosper, rather than destroy itself (Baets & Oldenboom, 2009). A “healthy” organisation should therefore be one that fits this description, and contributes positively towards a sustainable future. On a managerial level, we find that we are unable to explain precisely what is required to create a functional or “healthy’ organisation. As a result, many aspiring, motivated, well-meaning managers take on the task of managing organisations with the best of intentions, and sometimes the best education and experience, only to fail dismally for obscure reasons, and in the process destroy enormous amounts of value. Apart from there being no consensus in the scientific community regarding the nature of consciousness, we are not clear on the specific role played by consciousness on effecting the outcomes that we observe in organisations, nor are we clear on the mechanisms involved in reaching those outcomes. Furthermore, our current Newtonian ontology does not provide a basis from which we can even begin to explore these fundamental concepts and ask basic questions to help us understand these issues. The problem then, is that organisational health and performance appear to be affected by certain intangible factors within the organisation, which we are unable to quantify, understand or address by conventional methods. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 517 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) The question that drives this research is “What is the role of consciousness in organisations?” An attempt is made to investigate consciousness, using the level of coherence in the organisation as a proxy, and correlate this with other, more available and commonly used indicators of functionality and performance. The phenomenon of coherence is one that is readily observable in nature and has been described in the academic literature. It refers to the synchronicity which is observed between interacting elements within certain systems, which tend to constitute a situation where elements appear to be carried along harmoniously by nature (Baets, 2008). Coherence has also been successfully used as a proxy for consciousness on an individual physiological level, in previous studies (Lehrer, Vaschillo, Lu, Eckberg, Edelberg, & Hamer, 2003; Lutz, Greischar, Rawlings, Ricard, & Davison, 2004), and the justification for using an approach which involves using coherence as a proxy, is developed further on. This study was conducted at Groote Schuur Hospital and explores the consciousness of this organisation to the extent that can be determined using ‘coherence’ as a proxy. It also attempts to determine the functioning and performance of the organisation, to the degree to which conventional indicators, made available by management, allow. Any correlations between these are then explored and discussed, in an attempt to elucidate the effect of consciousness on the functioning and performance of the organisation, and demonstrate the role played by consciousness within the organisation. The aim of this study has been to develop a deeper understanding of consciousness and clarify the links between consciousness and organisational functionality, with the ultimate goal of advancing management science and informing management practice, specifically on how we can manage organisations more holistically. The importance of this study is that it addresses the root causes of our actions. If we can determine what drives our decision making, we can address issues and design frameworks that will lead to us making better decisions. By understanding the role consciousness plays in organisational functionality and performance, we may be able to see greater relevance in basing our decisions on a holistic view of management. We can also determine where to focus our managerial efforts so as to be more effective managers, and develop our companies into more sustainable, healthy organisations, which can make a positive contribution to our society. This article goes on to review the relevant literature, before briefly describing the methodology used and presenting the results of the study. This is followed by a discussion of the pertinent findings and the implications thereof. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 518 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) Literature Review The Quantum Ontology The investigation into the nature of the universe on the smallest scale of existence began in the early twentieth century with the birth of quantum physics (Darrigol, 2009). Within this field, there has since then, been numerous theories and interpretations of observed phenomena, but most notably, two primary schools of thought began to emerge. These were the “classical world view,” and the “Copenhagen interpretation,” whose major difference was on the issue of causality and determinism. (Polkinghorne, 1990). The deterministic hidden-variables theory was introduced by Einstein, Podolsky and Rosen in 1935, in an attempt to rationalise their classical understanding of time, space and causality, and reconcile it with the developments offered by quantum mechanics at that time. In 1965, this was largely disproved by the theorem of John Bell (Percival & Garraway, 2007) and subsequent research has continued to advocate a physically non-causal interpretation of quantum mechanics (Plotnitsky, 2010). The modern interpretation of quantum mechanics thus accepts that there is inherent indeterminism and a lack of causality in a continuous space time background. It also reveals to us the phenomena of entanglement, synchronicity and non-locality (Bub, 2000; Whitaker, 2000), which, along with a-causality, has been shown to be inconsistent with Newtonian physics (Percival & Garraway, 2007). It also introduces us to the universe in terms of wave-particle duality at the subatomic level and describes the collapse of the wave function upon measurement or observation (Home & Bose, 1996). There have been numerous theories postulated to explain and interpret this phenomenon (Bub & Clifton, 1996; Lewis, 2004), most notably the “massdensity link” and the “fuzzy link” theories (Lewis), but the implications towards a nonNewtonian ontology are there, regardless. Ultimately, the implication of these ideas is that we co-create our reality (via our connection with it at a fundamental level) through our subjective experience of it. A Newtonian ontology assumes that things exist separately from an observer, and always exist as they do when being observed. Their existence is assumed to be separate from observation. Now obviously, no one has ever observed existence separately from himself/herself, yet this ontology seeks to define existence as such, and is thus subject to high levels of doubt – especially when quantum mechanics suggests otherwise. Is it impossible that existence that is not being observed, is different from existence that is being observed? We have long since know that the shapes and colours we see, and sounds we hear, are concepts in our minds built from end organ perceptions caused by waves (Longstaff, 2000). More recently, however, through quantum mechanics, we have discovered that the act of observation also co-creates the form in which things exist (London & Bauer, 1939; Dirac, 1958; Polkinghorne, 1990; Sommer, 2009; Home & Bose, 1996; Bub & Clifton, 1996; Lewis, 2004). A quantum ontology at the very least, emphasizes the central ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 519 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) role played by mind in influencing our subjective experience of existence, and at most, suggests that existence itself is fundamentally a subjective experience. Stenger (1992) opposes the notion that human consciousness influences the state of existence on the grounds that the deterministic hidden-variables theories put forth by Einstein, Podolsky and Rosen in 1935 contradicts the idea, and that the effects produced by observation would be exactly the same if an inanimate measuring device were in-fact the only observer. But given the recent advances in science, the hidden variables theories are widely accepted to be an unsatisfactory explanation and the argument regarding the effects of a non-conscious observer is an unfounded assertion that can never be tested. Science eventually reaches a point, at the smallest scales of time and space, where it becomes seemingly impossible to observe and experiment. Bogdanoff & Bogdanoff (2001, 2002) have attempted to explore the nature of the universe, through the language of mathematics, beyond the wall of Plank. Their conclusion is that, at this level, a state exists in which time, space, energy and matter come together. It is described as a “…unification between the topological (Euclidean) and the physical (Lorentzian) states of spacetime” (Bogdanoff & Bogdanoff, 2002, p. 90). This is consistent with the unified field theories (Deshpande, Dutta & Keith, 1996; Cleaver, 2005), and suggests that there is a fundamental, common element of the universe, from which all things proceed and diversify into the various dimensions of time and space, which then give rise to progressively greater states of energy and matter. This is consistent with the current prevailing view of reality from the perspective of quantum physics (Lanza, 1992). Consciousness So as we look at the universe in greater and greater detail, down to its most fundamental level, we find that its basic constituent is a fabric of interwoven space and time, of which all forms and elements are comprised (Bogdanoff & Bogdanoff, 2001, 2002). The scientific conceptual descriptions of this ‘fifth dimension’ are consistent with the long held philosophical and spiritual notions of a universal connectedness, from which all things proceed and by which all things are upheld. This state described by Bogdanoff & Bogdanoff (2001, 2002), essentially describes what is thought by many to constitute a unified field, and it is presumed that it is this unified field which constitutes consciousness in its pure and native form (Hagelin, 1986, Lanza, 1992). This implies that consciousness is an inherent quality of the universe and present in all things, and the brain is but a mechanism that allows us to access this quintessential quality of the universe. It has been argued that this unified field cannot be interpreted as consciousness on the grounds that there is no convincing evidence for mental telepathy, which should be entirely possible if such were the case (Stenger, 1992). But science has, until recently, been unable to explore consciousness from an appropriate ontological perspective, and therefore been unable to develop appropriate tools and metrics. Consequently, numerous accounts of legitimate psychic phenomena may have been ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 520 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) written off as unfounded or unscientific. Even so, within the reputable field of para-psychology, scientific studies showing convincing evidence of legitimate psychic and mind-matter phenomena have been done (Radin, 2009). There is a growing body of convincing literature, which suggests that consciousness is the basis of existence (Chalmers, 2004, 2009; Hammerhoff, Kaczniak, & Chalmers, 1996, 1998, 1999; Hammerhoff & Penrose, 1996), and so the material universe as we know it, must be only the condition that consciousness has created for itself, or the form into which it has thrown itself. There is a fundamental organising principle which is seen to be prevalent in biological systems (Maturana & Varela, 1984), which influences performance, but is difficult to describe from a Newtonian ontology. If consciousness is primary and present in all levels of the universe, and individual entities and systems are formed as a result of it, it would be plausible that consciousness exerts some influence over these individuals and systems (and their functioning), that may be responsible for the outcomes that are being produced. These conclusions can be seen to be consistent with numerous eastern and western philosophies and ancient spiritual teachings. Consciousness has been explored extensively through a physical reductionist approach to brain physiology (Baars 1988, 1997, 1998; Beck & Eccles, 1992, Block, 1995, 2005; Churchland, 2008; Dennett 1987, 1991, 1996, 2003; Forti, 2009; Hohwy, 2009; LaBerge, 2006, Stapp, 1993, 1999, 2006, 2007) and the numerous resulting theories have been accordingly opposed, mainly on the grounds that the physical processes of the brain do not provide adequate explanation for the raw, subjective experiences of consciousness (qualia), nor is there an evolutionary necessity for it in terms of providing a survival advantage (Chalmers, 2004, 2009). Exploring consciousness from a ‘first person’ perspective leads to the conclusion that it is nonphysical and fundamental to the universe (Chalmers 2004, 2009; Hammerhoff, Kaczniak, & Chalmers, 1996, 1998, 1999). Probably the most prominent theory of the place of consciousness in brain physiology has been proposed by Hammerhoff & Penrose (1996), who have suggested an explanation of consciousness which is consistent with the quantum ontology discussed earlier. They propose that the brain works like a quantum computer and the gravitation-induced reduction of quantum states occur in the microtubules within the cytoskeletons of neurons. They have been able to correlate these quantum state reductions with acts of consciousness, and this theory relates to aspects such as entanglement and a unified mind-matter field. It has been criticised on the grounds that the internal environment of the brain may not be conducive to these processes due to high temperatures (Tegmark, 2000). However, studies by Hagan, Hameroff and Tuszynski (2002) have refuted this. Consciousness, when approached from a quantum ontology, takes on a different meaning, from when it is investigated through physical reductionism. It is seen to be the foundation of existence ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 521 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) and the fundamental substrate of the universe. It is the primary organising principle of the natural world and is inherent in all individuals and biological systems. We see also that individuals can access this through the use of their brain, albeit in a highly sophisticated manner (Penrose & Hammerhoff, 1996). It would then follow that a natural biological system, through its network of interacting agents, may likewise, function subject to this fundamental organising principal, and produce outcomes under its influence. The same could therefore apply to any socio-economic organisation. Coherence Because we are unable to conceptualise consciousness from our classical Newtonian ontology, it is not surprising that we are unable to quantify it using any conventional tools, metrics or third person research methodology. This has, however, been attempted in previous research in numerous fields of study including psychology and neuroscience. The significance of such studies have been, accordingly, difficult to interpret, highly critizised and of dubious significance (Harman, 1993). First person research in this area has involved the use of introspection and then the verbal reporting of subjective experience. These techniques have obvious limitations and as a result have not been integrated into contemporary science (Chalmers, 2004). Coherence refers to the synchronicity between the systems that make up an entity or organisation, and previous studies have shown a correlation between psycho-physiological coherence and wellbeing (Lutz et. al., 2003; Lehrer et. al., 2004). It is a concept that is measurable using empirical methods within a quantum ontology, and on an individual physiological level, has been successfully used as a proxy for consciousness in previous studies (Baets, 2008). Lehrer et al (2003) and Lutz et al (2004) have done studies on meditating Buddhist monks and were able to show that meditation and awareness were correlated with better individual physiological coherence, which was seen to constitute an optimal psychophysiological state. Positive psychological, cognitive and emotional states have been shown to correlate with numerous objective physiological benefits and reflect efficient physiological states within the human body (Damasio, 2003; Fredrickson, 2001, 2002; Isen, 1999). Such states of consciousness also seem to be related to enhanced faculties of creativity (Isen, 1999) and intuition (Bolte, Goshke & Kuhl, 2003), as well as better overall health and longevity (Blakeslee & Grossarth-Maticek, 1996). This situation is suggestive of the individual’s mind and body systems being in a stable, orderly and synchronous state, functioning efficiently and harmoniously, to produce better performance. Conversely, negative emotions have been shown to be related to increased variability and inconsistency in heart rate (McCraty, Atkinson, Tiller, Rein, & Watkins, 1995; Tiller, McCraty, & Atkinson, 2006). In this way, we observe coherence within the system that constitutes the individual, and we see that this psycho-physiological coherence relates to physiological and cognitive performance. Coherence has likewise been observed in numerous other biological systems (Frohlich, 1981). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 522 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) These findings are consistent with the concept of a central organising principle and a unified field from which all things emerge. Hagelin (1986) asserts that consciousness is the fundamental organising principle in nature and the subjective experience of the act of consciousness is seen to drive the activities of the systems derived from it, and ultimately influence the functionality and performance of the whole (in this case, the individual). Quantum mechanics and quantum field theory suggests to us that this is both possible and probable, and this explanation is consistent with the psycho-physiological coherence which scientists have been able to observe on the level of the individual. Sheldrake (1988) also proposes that a primal, universal field exists, which constitutes the selforganising principle of natural elements, individuals, and biological systems at varying levels of complexity, in nature. He goes on to suggest that fields which arise within it, give rise to the formation of matter and the organised development and maintenance of systems. Sheldrake asserts that matter is not primary in the universe, but these energy fields are, and organisation of matter, individuals and biological systems arise from these ‘morphogenetic’ fields (Sheldrake & Bohm, 1982). The hypothesis also applies to animals’ instinctive behaviours and the functioning of colonies of organisms. The morphogenetic field theory offers one of the most convincing explanations of natural biological phenomena, such as the synchronised movement of a school of fish or flock of birds, and the manner in which a colony of ants work together to build structures (Sheldrake, 1988). A biological system (such as the human being) comprises numerous interconnected, dynamic, biological agents, systems and processes, and interactions are seen to be on multiple networked levels rather than through hierarchical, cause-effect relationships (Baets, 2008). Since these features are similar to all biological systems, regardless of the scale, it has been suggested that coherence may be applicable in a similar manner to the functioning of human socio-economic organisations (Bischof, 2000; Baets, 2008; Barrios-Choplin, McCraty, Sundram, & Atkinson, 1999). Wilber’s (2002) conceptual model of holism in human action describes that there are 4 dimensions to an integrated and holistic view of an organisation, and these may be used to determine the degree of coherence within the organisation. If the level of coherence can be shown to affect the functionality and performance of an organisation in the same way it does an individual, there are major implications for how we should be managing organisations. If the role of consciousness is primary in the health of organisations, then understanding and influencing consciousness should be the focus of our managerial efforts. In practical terms, this would come through as values based leadership. We might then, begin to change the way in which we understand organisations, manage and grow businesses – for the better. The results of our efforts could be measured and quantified as changes in the overall level of coherence of the organisation, using a tool (discussed further on) designed for that purpose, and we may be able to predict performance based on this. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 523 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) Conclusion Consciousness cannot be effectively defined at present, let alone investigated and explored from the perspective of a classical paradigm. Quantum mechanics and quantum field theory constitute the latest scientific thought on the nature of reality and the phenomena of existence. When the subject of consciousness is approached from a quantum ontology, we reach a far more descriptive and meaningful explanation of it, which is consistent with perspectives from within the fields of quantum physics, neuroscience, biology, philosophy and spirituality. In this understanding of consciousness, we may find a better explanation for many observable phenomena, including the functionality, performance and health of socio-economic organisations. We also see that coherence is observable within numerous biological systems and therefore, may also apply to socio-economic organisations, where it may be used as an observable and quantifiable proxy for consciousness. Methodology A holistic management model •Personal development •Leadership •Making a difference •Self motivation •Emotional development •Joy •Involvement •Responsibility •Respect Individual Personal Development (Learner centered) Management techniques Internalised •Historic legitimacy •Diversity •Sustainable development (long term perspective) •Social responsibility •Sociology •Humanism •Relativism •Quantitative approaches •Control/performance •Management by objectives •Models •Financial orientation •Short term efficiency •Production management Externalised Values and culture (identity) Systemic management approaches Networked •Dynamic system behavior •Management in complexity •Management in diversity •Knowledge management •Community of practices •Ecological management •Ethics in management •Social corporate responsibility •Sustainable development •The networked economy •Emergence, innovation… Approach The research hypothesis is that consciousness drives the health of the organisation, by influencing functionality and performance, and that the level of coherence within an organisation (which we take as a proxy for consciousness) reflects the health of that organisation. A deductive approach and a quantitative research strategy are used to test this hypothesis, and are appropriate ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 524 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) because ‘coherence’ is observable and measurable using the tool and conceptual framework in question (Baets & Oldenboom, 2009). Wilber’s (2000) model of holistic management is consistent with a systemic view of the organisation. It is through this holistic interpretation of an organisation that we can quantify the level of coherence, which we will take as a proxy for consciousness, and then test the hypothesis that this influences organisational functionality and performance, which determines the health of the organisation. Design The only suitable instrument that is available to operationalize this conceptual model is a tool that has been developed specifically for this purpose. The Cassandra model (Baets & Oldenboom, 2009) is a questionnaire that involves 68 questions with responses rated on a Likert type scale, that pertain to each of the quadrants of Wilber’s (2000) holistic model. It is therefore a holistic tool, which is appropriate to the investigation of the level of coherence within the organisation. It involves a cross-sectional study of an organisation, by surveying employees and analysing the results with the aim of validating the research hypothesis. Wilber’s (2000) model consists of a 2 by 2 matrix with two axes, which constitute 4 quadrants, that represent a systemic view of the organisation (See Appendix A). One axis represents the individual/networked dichotomy and the other represents the internal/external dichotomy. The left hand side of the diagram illustrates the individual (top left quadrant) and collective (bottom left quadrant) dimensions of human interactions within the organisation, which represent individual personal development, and collective values and culture respectively. The top right hand quadrant represents the traditional mechanistic approach to management, with which we are all familiar. The bottom right quadrant represents holistic or systemic management approaches, which constitute the ecology and network in which the organisation operates, and the non-linear, dynamic systems of which it is a part (Baets & Oldenboom, 2009). Cassandra is based on Wilber’s (2000) holistic model, and having been adapted to the managerial context, it serves as a diagnostic for sustainable performance (Baets & Oldenboom, 2009). For the purposes of this research however, it has been used to determine the level of coherence within the organisation, by examining the coherence of the responses elicited. The Cassandra questionnaire comprises multiple items that constitute each quadrant and aims to probe the organisation on the basis of these. The values quadrant is subdivided into a diversity section, in which the questions are based on the work of De Anca & Vazquez (2004) and Kofman (2006), and a complexity section, in which the questions are based on the work of Baets (2006). The personal development quadrant is subdivided into a personal wellbeing section, based on the work of Chopra (1994), and a leadership and teamwork section, based on the work of Nierenberg (1999). Likewise, the mechanistic performance quadrant is based on the work of Stone (2003), which constitutes the financial performance subdivision, and the work of Advanced Practical Thinking Inc. (2001), which constitutes the innovative potential subdivision. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 525 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) Finally, the systemic performance quadrant is subdivided into a sustainable development and social responsibility section, based on the work of Stacy (2000), and a knowledge and learning subsection, which is based on the work of Baets & van der Linden (2000). The personal version of Cassandra has been construct validated (Pinto Leis & Baets, 2008) and the questions in the personal version are similar to those used in the corporate version. In this study the corporate version of the questionnaire has been used and the questions have been modified to improve the clarity and relevance of the concepts, in this particular context, and be better understood by the sample population. A sample of the questionnaire can be found in Appendix B. The study was conducted in 2011 at Groote Schuur Hospital in Cape Town, South Africa, and the sample population was the hospital staff, which constitutes its operations. Questionnaires were distributed opportunistically and directed mainly at clinical departments. Data Analysis Some basic operational and personnel data, consisting of a few fundamental indicators of operational efficiency and people management have been analysed conventionally and are presented further on. These have then been used to determine correlations with the level of coherence within the organisation. However, in order to investigate the level of coherence and determine any associations with de-coherence within the organisation, the data captured from the sample, using the Cassandra questionnaire, was analysed using artificial neural networking. Artificial neural networks are computational methodologies that can perform multifactorial analysis and interpretation of data (Dayhoff & DeLeo, 2001). Biological systems and organisations have been compared to neural networks in terms of interconnectedness, information transfer and learning capacity (Maturana & Varella, 1984; Khalfa, 1994; Caverni, Bastien, Mendelsohn, & Tigerghien, 1991; Elrich Tardieu, & Cavazza, 1993). As a methodology, artificial neural networking has been well established, with solid theoretical support and has been conclusively shown to be effective (Dayhoff & DeLeo). Patterns and relationships in data are detected through learning and experience (Agatonovic-Kustrin & Beresford, 2000), in much the same way as in biological systems. This is therefore an appropriate method of data analysis when dealing with socio-economic organisations. In addition, this methodology is well suited to situations where data is indiscreet, highly interconnected and related in a dynamic, non-linear manner, as are the circumstances in this study. Using artificial neural networking, one is capable of visualising coherence in a holistic conceptual model (Baets, 1998). Data captured from the questionnaires, was transferred to an electronic spreadsheet and analysed using this method, in order to develop an understanding of the level of coherence within the organisation. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 526 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) Results Groote Schuur Hospital Beds 920 Admissions 50805 Bed 89.90% Occupancy Average 5.9 days Length of Stay Operations 31125 Tygerberg Academic Hospital 1320 90747 71.6% Likely Industry Average 76.7% 1 6.5 days 7.9 days 2 25878 Table 1. Hospital Operations data, compiled from Groote Schuur Hospital management reports 2010 and Tygerberg Academic Hospital information pamphlet 2010. 1 - In the US, bed occupancy in short term general hospitals was 76.7% in 1974 and has been progressively declining (Chiswick, 1975; Keeler & Yang, 1996) 2 - The estimated average length of stay at a general hospital, based on countrywide, US data (Raffiee & Wendel, 1991) Operational Efficiency With regards to both length of stay and bed occupancy levels, Groote Schuur Hospital appears to exhibit greater operational efficiency when compared to industry norms and its closest comparable, Tygerberg Academic Hospital. This trend is strongly confirmed when we consider the number of operations performed at the facilities annually. Groote Schuur Hospital performed 7.1% more operations, despite having 47.5% as many admissions and a bed capacity of 69.7% of that of Tygerberg Academic Hospital (Table 1). Personnel While it is difficult to draw conclusions from these facts because of incomplete data and the lack of comparables, it can be noted that the organisation sees significant staff turnover (11.65% appointments and 7.79% terminations in an 11 month period) and incurs significant expense (R60 192 441) through large numbers of staff members (97.93%) going on leave. The results of the 2010 Staff Satisfaction Survey showed that most of the employees (82%) indicated that they were satisfied to some or the other degree, working at this organisation. All the relevant sections of the survey received responses corresponding to an overall satisfaction rating of over 60%, except the section pertaining to “communication and consultation within the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 527 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 515-527 Naidu, K., The Role of Consciousness in Organizations (Part I) organisation.” The themes of poor communication and feeling under-valued were seen repeatedly in the survey results and were highlighted in other areas of the survey questionnaire. The results of the 2010 survey showed that while the staff of Groote Schuur Hospital are generally satisfied with working at the organisation, there is a significant proportion who are not. The major issues of dissatisfaction amongst employees appear to be related to poor internal communication and cohesion as well as not being valued as an integral part of the organisation. Conclusion The analysis of the data, made available by management, gives some insights into the functionality of the organisation, mainly on the level of performance outcomes. However, such an analysis is incomplete because it fails to consider the organisation holistically. Using the Cassandra tool, the consciousness of the organisation (using the level of coherence as a proxy) is explored, in an attempt to uncover any correlation that might exist between this and the results of the analysis using conventional performance indicators. In so doing, one is able to investigate the research hypothesis stated earlier (that consciousness drives the health of the organisation by influencing its functionality and performance). (Continued on Part II) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

ALGEBRA OF FUNDAMENTAL MEASUREMENTS AS A BASIS OF DYNAMICS OF ECONOMIC SYSTEMS 1 I.G.Tuluzov, 2S.I.Melnyk Kharkov, Kharkov Regional Center for Investment 2 Kharkov, Kharkov National University of Radio Electronics 1 Contents Introduction 1 Quantum-mechanical methodology of model description in the theory of consciousness and in economics 1.1 Description of system dynamics in econophysical models 1.2 Methods of consciousness modeling 1.3 Grounds for using quantum models of consciousness 1.4 Mathematical description of the “delayed choice” situation in physics, economics and in the theory of consciousness 2 Algebra of transactions as a mathematical structure for the construction of dynamics of economic systems 2.1 Principle of measurability as applied to the theory of consciousness and economics 2.2 Economic idealizations forming the basis of the axiomatics of the algebra of transactions 2.3 Algebra of elementary offers of transactions 2.4 Origination of quantum properties in the algebra of elementary offers of transactions 2.5 Screen representation of elements of the set of elementary offers of transactions and the generalized indivisible transaction 2.6 Formation of the set of selective measurements based on the algebra of elementary offers of transactions 2.7 Compatible properties. Determination of the economic state 2.8 Economic meaning of the transformation function 2.8.1 Economic measurements changing the system states 2.8.2 Transformation functions of economic measurements 2.8.3 Statistical meaning of the transformation functions 2.9 Proceeding from the measurements in economic models to the theory of consciousness 3 Dynamics of economic systems based on the algebra of selective measurements 3.1 Creation and annihilation operators in economic models 3.2 Phase shift as a generalized selective measurement. Continuous description of evolution of state in economic models 3.3 Variational principle as a basis of constructing the laws of dynamics in physics, economics and in the theory of consciousness 3.4 Approaches to understanding the meaning of the economic analog of the Planck constant 4 Dynamics of simplest models in the theory of consciousness and in economics 4.1 Classical unidimensional motion of economic “material point” 4.2 Interference of states (delayed choice) 4.3 Methods of modeling unidimensional dynamics in economic systems 4.4 The expected quantum-mechanical effects in unidimensional single-particle economic models 4.5 Behavior as a continuous fuzzy measurement Conclusion List of references Introduction In the existing economic models, the laws of dynamics are obtained either empirically, based on the analysis of statistic data, or phenomenologically, based on the a priori information about the system. In this case, the proprietor’s or the consumer's consciousness cannot be modeled using this method. The known methods of considering its properties (in the theory of consumer function, for instance) are based on the assumption of "rationality" of behavior and these methods are also phenomenological. Models of consciousness based on the analysis of physical mechanisms of mind, which are being actively developed today, are still far from practical application due to complexity and individuality of these mechanisms. In this paper, we propose an axiomatic approach to constructing the dynamics of systems, in which one the main elements is the consciousness of a subject. At the same time, the main axiom is the statements that the state of consciousness is completely determined by the results of measurements performed on it. This paradigm corresponds to the methodology of constructing physical quantum models, in which the state of object is completely and unambiguously determined by the complete set of the observed variables. However, while in physics a comparison with etalon can be considered a fundamental measurement (N. Bohr), in case of economic systems we propose to consider an offer of transaction as a fundamental measurement. Refusal of consent of the proprietor not only characterizes its state, but also changes it, as it has the form of an economic obligation given to a partner or received from him. Logical operations “and” and "or" allow constructing more complex transactions based on monatomic (not representable as composite) offers. Standard axioms for such operations allow constructing Boolean algebra based on a set of transactions. However, the possibility of concluding transactions with delayed choice (futures and options) required a reconsideration of this axiomatics. In particular, we have previously obtained an economic analog of Bell inequalities and it has been shown that in the general case for the description of sequence of results of economic measurements the application of quantum-mechanical formalism is required [1]. In papers [2,3] we have discussed the economic analog of the slit experiment. It has been show that the solution of contradictions arising in the process of classical description is possible either by means of expanding the set of transactions (consideration of incomplete transactions), or by introducing the quantum-mechanical description. Transactions with delayed choice, discussed in this paper, represent a logical generalization of incomplete transactions and allow for a more rigorous approach to studying the properties of the algebra of economic measurements. Further development of the axiomatic approach requires constructing the geometry of economic measurements and economic states and derivation of equations of dynamics in the form of variational principle in accordance with the similar approach in physics (the theory of selective measurements of J. Schwinger [4]). Considering the behavior of an object as a sequence of actions and choices allows extending the obtained results to random systems, which include the subject’s consciousness as one of its elements. It should be noted, that nowadays a mathematical formalism allowing generalization of the classical theory of probability and logics in such a way that it could include quantum probabilities as well, is being actively developed. These are the superalgebras of non-commutative operators in [5, 6], for example. Attempts are made to connect the conclusions of these theories with various mechanisms of consciousness (memory, etc.) [7, 8]. In fact, these theories represent a more rigorous approach, compared to Schwinger’s approach, with no linking to any physical models and spaces. We are not aimed at the development of this mathematical formalism. However, we will demonstrate that the natural description of the dynamics of economic systems (as well as the subject’s consciousness) in the framework of the algebra of fundamental measurements necessarily results in such formalism. In turn, the specifics, on which the description of fundamental measurements is based, allows easily transferring the formalism of Schwinger’s theory of selective measurements (and the consequent quantum-mechanical formalism) to the economic and social systems. 1 Quantum-mechanical methodology of model description in the theory of consciousness and in economics 1.1 Description of system econophysical models dynamics in Most of the existing econophysical models can be attributed to one of the two classes. The first class uses the empirical approach. In this approach, the dynamic model of the system related to a certain class of integral-differential equations is identified on the basis of the analysis of statistic data (exchange prices, indicators of market state) and the parameters of its description are determined. In fact, this approach uses the “black box” model. Laws of the system’s functioning are derived not from its structure, but rather on the basis of the analysis of the previous “trajectory”. In this case, physical approach helps using the already known solutions for the classes of equations well-studied in physics previously. The main disadvantage of such approach is the impossibility of selecting the appropriate class of model for sufficiently complex systems, as well as the ambiguity of interpretation of the observed system dynamics. In contrast with the aforesaid method, the second type of models uses the phenomenological approach. In this approach, a certain mechanism of system’s behavior is developed on the basis of a priori information about the system, or even plausible assumptions (properties of the consumer or production function). The parameters of the obtained model are also determined by means of comparison with the statistical data of its observation. Among the disadvantages of this approach is the speculativeness of assumptions, on which such models are based. For instance, most models of agents use a certain speculative mechanism of their interaction, which is actually derived from the phenomenological macrodescription of behavior of each of them and interconnections between them. Both these approaches have their own specific features and provide solutions for a number of practical tasks. Nevertheless, in both approaches it is practically impossible to model the proprietor’s consciousness, which imposes significant restrictions on their range of application. In the present paper we are making a special emphasis on construction of a correct model of consciousness and research of its contribution to various economic models. 1.2 Methods of consciousness modeling • Physical (neurochemical) approach This approach most fully corresponds to the spirit of exact sciences and is being actively developed today, as a result of breakthrough both in the sphere of nanotechnologies and in quantum informatics. It is usually believed that the higher nervous activity is performed on the level of neural networks, chemical reactions, i.e. rather large macroscopic objects, while the quantum mechanics is something adequate only for the microcosm. However, the discovery of mesoscopic objects with quantum properties allowed assuming a significant role of quantum processes in human consciousness. Nevertheless, models of consciousness based on the analysis of physical mechanisms of thinking (including quantum models – R. Penrose [9] and others) are still far from practical application due to their complexity and individuality of these mechanisms. •Phenomenological approach This approach directly deals with macroscopic effects in human consciousness and the model of behavior is developed with no relation to its physical mechanisms. The main disadvantage of such approach is the significant dependency of the obtained models on the initial assumptions on the “rationality” of consciousness. At the same time, the influence of knowledge of the results of such modeling on the consciousness is not taken into account. •Axiomatic approach In this approach connected with the methodology of quantum macroscopic games [7] the influence of “questions” on the subject’s state is taken into account. It shows that quantum strategies are advantageous compared to classical strategies. Unlike true quantum games (as illustrated in Fig.1), they lack the physical carrier of non-local interaction (quantum bit). Nevertheless, the description of optimum strategies requires application of the quantum-mechanical apparatus. Fig.1 illustrates the examples of application of each of the three approaches in the process of consciousness modeling, taken from various scientific sources. In the present paper we are going to develop the axiomatic approach. However, unlike the known papers, we will emphasize on the phenomenon of measurement as a basis for constructing dynamic models in exact sciences. In classical physics a measurement is usually considered a secondary procedure, which does not influence in any way the properties of the observed system. However, in the special theory of relativity is it found that the equations of motion can be obtained only with rigorous analysis of the method of measurement of its variables (coordinates and time). Furthermore, in the general theory of relativity, such properties of space and time as curvature, gravity force, etc., are also determined with account of the invariability of measurement results in various reference systems. However, the influence of measurements on the properties of the observed objects is revealed to the full extent in quantum mechanics. We assume that both in models including a proprietor, and in general models of consciousness, the influence of measurement is determinative. Therefore, construction of such models requires the application of the consistent approach used in modern physics. Fig.1. Examples of various approaches to the modeling of consciousness: а) physical, b) phenomenological, c) axiomatic 1.3 Grounds for using quantum models of consciousness Before proceeding to the axiomatics of measurements in the theory of consciousness, let us adduce several arguments stressing the necessity of such approach. • Paradox of self-description (butterfly effect). This paradox is referred in various interpretations in many sources (for instance, Russell paradox). However, it is best illustrated in the attempts of predicting future. The classical model of the world (and consciousness in it) can be arbitrarily accurate as long as there is no prediction made on the basis of this model. After the subject reveals his possible future, his consciousness changes so greatly, that the prediction itself becomes incorrect (Fig.2). However, in this case, taking into account the possible incorrectness of the prediction, the subject’s state may change not so significantly (depending on the degree of his confidence in the predicted future). From this argumentation it follows that only a fuzzy description of the subject’s state by the subject itself is possible, while an accurate prediction of his own future by himself is impossible in principle. State 1 Prediction 1 State 2 Prediction 2 Fig.2. In the attempt of self-description by the subject of his own state for predicting the future behavior, a steady logical link of argumentation can appear, allowing two or more alternatives of behavior. Let us emphasize the principal difference of physical models from the models discussed in this paper. In physics, the observer is always present in any dimension, but he defines all his actions in advance and does not interfere in the course of experiment later. The main requirement to measurements is their complete reproducibility and objectiveness. At the same time, the essence of measurements in economy and in the theory of consciousness is the choice of observer (subject). Its state is the subject of observation. Therefore, from the one hand, describing the measurement “from inside”, as seen by the observer, we have to introduce the category of choice, which is absent in the physical theory. On the other hand, an external observer sees only the statistics of behavior of subjects. Therefore, his description of their behavior is of statistical nature. Below we are going to prove that such “external” behavior can be based on the quantummechanical formalism. • Analog of the principle of uncertainty. In the simplest case the price of futures contract for buying a certain share (right to buy this share in the future at the current price) has the meaning of the speed of price changing of this share. However, the knowledge of the exact price of such futures contract means that we can precisely predict the share price at the moment of its redemption. In this case, such riskless share will cost a predicted price at the current moment. A contradictive situation occurs which results in “freezing” of the share’s price in case of its constant and accurate measurement. In quantum mechanics a similar phenomenon is observed experimentally (quantum Zeno effect). For an adequate description of the dynamics of exchange prices we need to assume that the simultaneous accurate measurement of the share price and the futures contract for buying this share is impossible in principle. • Economic analog of Bell inequality. In a model allowing inaccurate values of price of a certain active the possibilities of selling (or buying) it at two different prices are interconnected. The closer the prices are, the closer the possibilities are. This situation qualitatively resembles the EPR experiment, in which the possibilities of obtaining similar results of measurement of spin projection become closer as the directions of measurement of these projections become closer. The general properties of this probabilistic dependency can be obtained from the considerations of symmetry and consistency. In physics they are formulated in the form of Bell inequalities, from which it follows that the classical model of hidden parameters contradicts to the experiment, at least for certain sets of three selected directions of measurement of spin projection. We have previously obtained similar conditions (formulated in the form of inequalities), from which it follows that the classical model of hidden parameters contradicts to the results of measurements of probabilities of sale and purchase of a certain active for any three values of price [10]. • Advantages of strategies of the delayed choice. In physical theory the category of choice is absent in equations of dynamics of the observed systems. It is due to the requirements of objectiveness and reproducibility of measurement results. At the same time, it is practically impossible to exclude it completely from the description of objects, as the measurement itself changes the state of the observed system. At the same time, as long as the choice of this method is not determined by the observer, we have to describe the dynamics of state as a set (superposition) of alternatives. In economic models and in the theory of consciousness the subject itself is a part of the observed system. His choice is included in the description of the dynamics as a parameter. Situations are possible when his choice is delayed up to the moment when the absence of choice will contradict to the rest of the measurement results. Thus, for instance, in the well-known game “Sea battle” a cheating player can move the already deployed “ship” into a free slot of the playing area after a successful "shot" of the opponent (Fig.3). At the same time, very quickly he realizes that it is even more “advantageous” not to deploy the ships at the beginning of the game and to delay his choice until only one alternative of their location remains. In this case, they are placed in the most advantageous position with account of the moves that his opponent has already made. The description of the player’s state in this case is possible not by means of the classical distribution of probabilities of the ship locations, but by means of the set of equally possible alternatives (from the point of view of the subsequent choice). The principal fact is that the best opponent’s strategy should be based on the alternative model of state, rather than the probabilistic model. In this case, it is aimed not at hitting a “ship”, but on maximally quick reduction of the set of possible alternatives of the opponent to a single possible alternative. The phenomenon of coherent state of consciousness on the example of this game and other argumentation is discussed in detail in our paper [11]. A similar situation in physics is rather well studied and is connected with the discussion of the Wheeler’s “delayed choice” experiment. Thus, the aforesaid examples allow assuming that the description of the dynamics of a system, in which a subject with a possibility of choice is present, requires using the quantum-mechanical formalism. The provision is being used more and more frequently in econophysical models. • Dynamics of the system – sequence of choices and actions. Fig.3. Illustration of the advantageous strategies of the "delayed choice" and forming of alternatives in the player’s consciousness on the example of the game “Sea battle” However, in case of formal using of physical models the economic specifics of the discussed systems is often lost. That is why our approach is based on using only the physical methodology instead of using readily available models. We have previously used this approach for analyzing the possibility of using the physical methodology for constructing classical models of economic systems [12] (Majorana prize 2010). 1.4 Mathematical description of the “delayed choice” situation in physics, economics and in the theory of consciousness So far we have being discussing the choice only in relation to the subject’s consciousness in economic models. Nevertheless, it can be formally used in physics for discussing quantum models as well. This will allow us clarifying the meaning of quantum categories in the theory of consciousness and in economics, and proposing an alternative language for the description of dynamics of physical systems. Let us note that some authors propose considering the phenomenon of choice in human consciousness as a collapse of the state of superposition of several alternatives towards one of them. For the description of this collapse a number of mechanisms based on the nanostructures of fine organization of neurons are used [9]. On the contrary, in the present paper we consider the subject’s choice of one of the alternatives the primary element of description and the quantum dynamics of the observed system is obtained as a result of the symmetry properties of this phenomenon. Below we are going to draw parallel between the meaning of various variants of choice in the theory of consciousness and various variants of measurements in quantum mechanics. CONSCIOUSNESS • Choice is made and it is known (pure state of consciousness) – determinism of behavior (actions) – classical logics • Choice is made but it is unknown (mix of pure states of consciousness for a set of subjects) – mixed strategy of behavior – classical theory of games • Delayed choice (superposition of alternative pure states) – conditional strategies of behavior - quantum macroscopic games PHYSICS • Measurement is made and it is known (pure classical state) – classical determinism – one predetermined trajectory in the phase space of states. • Measurement is made but its result is unknown (mix of pure classical states) – functions of distribution of probabilities in the set of possible alternative trajectories – Liouville equation. Weight coefficient of each alternative is retained. • Measurement is partially performed (allows various alternatives in the process of subsequent refinement of the result) – the state is described by the superposition of alternatives – the Schrödinger equation for wave function. • Mathematical description – retaining of complex weight coefficients of each alternative in case of evolution without measurements. The projective postulate determines the probability of a specific result (alternative) in the process of measurement. • Dynamics of the system – sequence of instant measurements and evolution of state without measurements between them. Further we are going to illustrate all our argumentations on the example of economic models. According to their specific features, they occupy an intermediate place between physical models and general models of the theory of consciousness. On the one hand, the offer of transaction represents a situation in which the subject (proprietor) has to make a choice. On the other hand, it is nothing else but measurement of his state. The subject’s documented answer for an offer is an additional financial obligation, which obviously changes both the subject’s state and his further behavior. Thus, we are going to consider the offer of transaction of property exchange as an equivalent of physical measurement in economic models. And the consent or refusal of the transaction with corresponding financial obligations will be considered as the result of the elementary measurement. 2 Algebra of transactions as a mathematical structure for the construction of dynamics of economic systems 2.1 Principle of measurability as applied to the theory of consciousness and economics In the methodology of constructing physical quantum models the state of object is completely and unambiguously determined by the set of the observed variables (results of their measurements). We assume that the state of subject (in economic models – the state of proprietor) is completely determined by the results of measurements performed on him. In this connection the situation of decision-making in economy is more specific, as each such decision is usually documented. In the general case of human behavior the adopted decision can be of various degrees of certainty of its irreversibility. The state connected with unclearly made decisions can be described similarly to the theory of continuous fuzzy quantum measurements, which is being actively developed today in connection with measurements of quantum bit states. In physics the fundamental (elementary) measurement is the comparison of object’s state with the standard (N. Bohr). We propose to consider the offer of transaction as such fundamental measurement in economic systems. The results of the offer of transaction are the financial obligations or rights depending on refusal or consent for the transaction. We will also assume that the economic state of proprietor is completely determined by the availability of obligations and rights obtained both in the process of receiving an offer of transaction and in the process of giving an answer to this offer. This statement is principal for the whole further modeling, we will refer to it as the principle of measurability of state. We realize that in any real situation two subjects (even with equal financial obligations) can choose different strategies of behavior. However, such situation is encountered in physics as well. There is no need to ensure full identity of objects for the reproducibility of the performed experiments. It is only sufficient to ensure the identity of conditions and properties essential for this specific task. In case if the set of identical properties does not ensure the identity of behavior of subjects, it can only mean that we have not taken account of all their properties significant for the discussed problem. Thus, the principle of measurability and the idealization of optimum behavior of proprietors ensure the equivalence of their states (and the related behavior) in case of availability of equal packages of obligations and rights at their disposal. 2.2 Economic idealizations forming the basis of the axiomatics of the algebra of transactions Following the aforesaid logic of theory constructing, we are not going to use the readily available mathematical structures well known from physics. For their construction we are going to start with several economic assumptions of axiomatic nature. These assumptions are going to determine all the properties of the eventually obtained models. Nevertheless, we will strictly follow the sequence of constructing equations of dynamics, generally accepted in exact sciences in general and in physics in particular. • The property of completeness of choice means that a refusal of an offered transaction automatically becomes an obligation (consent) for making a reverse transaction. If, for instance, an exchange broker refuses to buy a share for 100 Euro, it means that he agrees to sell it at the same price, and vice versa. • The property of absorption means that if a proprietor agrees to sell his property for n conventional units, then he agrees to sells it for any larger quantity of these conventional units. If he agrees to buy something for n conventional units, then he agrees to buy it for a smaller quantity of units as well. • The property of local equity (absence of arbitration in the proprietor’s state). This property refers to the consistency of simultaneous preferences of the proprietor. If, for instance, he agrees to exchange value A for value B and value B for value C, then he refuses to exchange C for A. These economic assumptions form the informal essence of the proposed axiomatics of fundamental measurements in economics. In accordance with these properties we will consider the fundamental measurements of the state of proprietor as elementary offers of transactions of property exchange. In relation to buyer-seller, the transactions of sale and purchase have the symmetry described below: 1. Proprietor «А» offers to proprietor «В» to buy a certain valuable item X for a1 conventional units of another valuable item Y.  This means that «А» provides obligations of exchanging X for a1*Y in case of consent of В.  This also means that «В» receives the right to exchange a1Y for X in case of his consent. 2. Proprietor «А» offers proprietor В to sell a certain valuable item X for a1 conventional units of another valuable item Y.  This means that «А» provides obligations of exchanging a1*Y for X in case of consent of В.  This also means that «В» receives the right to exchange X for a1Y in case of his consent. Let us note that any of the elementary offers of transaction is at the same time an obligation for one of the proprietors and a right for the other proprietor (two copies of agreement are concluded). Therefore, in an enclosed system this property derives the law of conservation of the summary right of choice for delayed transactions (transactions which have already been offered, but no decision on refusal or consent for the transaction is made yet). 2.3 Algebra of elementary offers of transactions Let us introduce a binary operation of addition of two transactions. We will refer as М1+М2 to the transaction, in which the package of documents includes the packages of transactions М1 and М2 and an additional condition: the proprietor refuses from the transaction М1+М2 if he refuses from at least one of them, and accepts it if he accepts both transactions, having preliminarily become familiar with the content of both transaction. Hereinafter we will refer to the refusal of the transaction as "1" and the consent for it as “0”. This is done in order to provide the truth tables for operations «+» and «*» corresponding to the generally accepted logical operations “and”, "or". At the same time, there can be a certain confusion as in our interpretation “1” refers to a refusal rather than a consent. The meaning of such designations we become clear later, in the process of discussing screen illustrations to the algebra of elementary offers of transaction. Let us introduce a binary operation of multiplication of two transactions. We will refer as М1*М2 to the transaction, in which the package of documents includes the packages of transactions М1 and М2 and an additional condition: the proprietor refuses from the transaction М1+М2 if he refuses from both transactions, and accepts it if he accepts at least one of them, having preliminarily become familiar with the content of both transaction. It can be easily checked that the properties of commutativity, distributivity and associativity are valid for operations determined in this way. Actually they are similar to the operations of addition and multiplication of statements in classical logics. Let us introduce a unitary operation of negation of transaction. We will refer to transaction М2 as the negation of transaction М1 and denote it if the proprietor refuses from the transaction if and only if he accepts the transaction М1. The examples of such reverse transactions are, for instance, transactions of sale and purchase of a certain valuable item for the same price, if both these transactions are offered to the proprietor simultaneously. This statement represents an idealization of our model. This implies, in particular, that the proprietor will never simultaneously refuse from mutually inverse and will never simultaneously accept them. This property can be written as ; initially determined and does not depend on whether we know about it or not. In the algebra of elementary offers of transactions the specific values of validity of monatomic statements are not required if the validity of the compound statement is known. In our axiomatics the values "0" and “1” appear only as a result of measurement of the proprietor’s state in case of his consent or refusal of the transaction, respectively. This can result in a situation when an answer for the offer of compound transaction (for instance, М1+М2) is received, but the choice of one of the possible variants of the answer for the offers М1 and М2 separately is delayed. The proprietor’s state (supported by the set of his obligations and rights) remains in the state of superposition of possible alternatives before a corresponding (specializing) offer is made. Let us note that in economic systems the strategy of delayed choice is advantageous as it always allows a possibility of non-delayed “internal” choice without formalizing any financial obligations. Therefore, the optimum strategy of a proprietor is the strategy of retaining to the maximum degree of the alternatives of choice until they start to contradict with the undertaken obligations. This specific idealization of the optimum behavior of proprietors allows us using the previously formulated principle of measurability of state. 2.5 Screen representation of elements of the set of elementary offers of transactions and the generalized indivisible transaction (1) In general algebra a lattice can be determined as a universal algebra with two binary operations «+» and «*» satisfying the following identities (idempotency of addition) (idempotency of multiplication) (commutativity of addition) (commutativity of multiplication) ( ) ( ) (associativity of addition) ( ) ( ) (associativity of multiplication) ( ) ( ) (absorption) (2) The last property of absorption is valid for homogeneous transactions (connected with the offer of exchange for different quantities of the same valuable item). Each of such subsets of homogeneous elementary offers of transactions represents a commutative lattice with 0 and 1. 2.4 Origination of quantum properties in the algebra of elementary offers of transactions The axiomatics of the constructed algebraic structure corresponds to the classical logic of Aristotle, which also represents a commutative lattice. Nevertheless, there is principal difference between them. In the classical logic it is additionally assumed that the validity of each statement is It is appropriate to discuss the algebra of elementary offers of transactions on the basis of analogy with slit experiments in wave and quantum mechanics. As each offer of elementary transaction presupposes a choice of only two variants of answer – a consent or a refusal, it can be considered an analog of the result of measurement in the experiment of a particle flying over or under a non-transparent semi-screen (Fig.4) S S S Si Si Sk Sk t t Fig.4. Screen representation of a set of elementary offers of transactions. Slit experiments as measurements of proprietor’s state. а) Lower semi-screen. Offer of purchase of property for the price «Sk» «passes through» those proprietors who refused from the transaction. b) Upper semi-screen. Offer of sale of property for the price «Si» «passes through» those proprietors who refused from the transaction. c) Slit in the screen. If a proprietor assumes that his property cost more than «Sk», but less than «Si», the equivalent “particle” passes through the slit. t At the same time, refusal of the transaction corresponds to the situation when a “particle” misses the screen. In the classical model it means that the result of measurement is obtained, but the state of the particle has not changed. In case if the particle possesses quantum properties, then its state changes the stronger the closer to the edge of the screen it passes. In the economic models the value of the vertical (measured) coordinate of particle corresponds to the proprietor’s opinion on the price of his property. In case if his opinion is precise, the refusal of purchase or sale will not influence the state of his consciousness in any way. However, if the initial state is fuzzy (represents a set of alternatives), the refusal of the offered transaction and the obligations undertaken as a result of such refusal change the initial state. The algebra of elementary offers of transactions is mainly aimed at obtaining mathematical formulas for the description of the influence of refusal of the offered transaction on the proprietor’s state. The screen representation of the algebra of elementary offers of transactions, the meaning of hidden parameters of consciousness and other aspects of slit experiments have been discussed in detail in our papers [2,3]. In the general case, the offer of transaction can have a complex structure and consist of elementary offers. Nevertheless, such transaction remained indivisible if only one answer for the offer is required - either a consent or a refusal of the offer of exchange. With account of the aforesaid properties of algebraic operation, any invisible transaction (regardless of its complexity) can be considered as a formula of Boolean algebra and can be represented as a disjunctive normal form (DNF). In case of combining homogeneous elementary offers of transaction, each conjunction in the DNF can be represented by only two cofactors (slit in the screen) due to the property of absorption. With account of the property of absorption the superposition of two slits transforms into a sum of non-overlapping slits in accordance with the corresponding formula. The final form of any indivisible transaction is equivalent to the final set of non-overlapping slits in an infinite screen (Fig.5). (𝑀 (𝑀 (𝑀6 ̅̅̅̅ 𝑀4 …)+ 𝑀 ̅̅̅̅ 𝑀5 …)+ 𝑀 ̅̅̅̅ 𝑀8 …)+ 𝑀7 ……………………… 𝑀 ̅̅̅̅ 𝑀4 M5 … 𝑀 ̅̅̅̅ 𝑀𝑖 𝑀 𝑘 𝑖𝑓 𝑀 𝑀 𝑀 𝑀 𝑀 𝑡ℎ𝑒𝑛 ̅̅̅̅ 𝑀 𝑀 ̅̅̅̅ 𝑀 𝑀 𝑀4 ̅̅̅̅ 𝑀4 ̅̅̅̅ 𝑀4 (3) Fig.5. Representation of a generalized indivisible transaction using a set of non-overlapping slits in an infinite non-transparent screen. The sensor absorbing the particle is modeled as ̅̅̅̅ if , on the contrary to , as in case of the slit. 2.6 Formation of the set of selective measurements based on the algebra of elementary offers of transactions The final aim of our study is the derivation of equations of dynamics written in the form of differential or operator equations. In the general case, it requires a number of sequential stages. They include studying the properties of symmetry of the set and construction of the geometry of measurements – the vector space of states, in which the “motion” is going to take place. Then it is necessary to formulate the variational principle, which will be the main “decision rule” determining the laws of dynamics. The limiting process to the continuous description of evolution of state allows deriving the differential equations of motion following from the variational principle. There is a historically established situation in physics when a number of successive stages of such derivation can be omitted. For instance, the space of states of most of the observed physical systems had been described long before the theory of measurements in this space was formulated. In our opinion, this situation is the main obstacle for the consistent development of physical approach in the adjacent spheres. Nevertheless, such sequential approach to construction of physical theory (from the notion of generalized measurement to the equations of quantum electrodynamics) was performed in the scientific works of J. Schwinger [4]. Therefore, below we are going to omit a number of calculations common for physical and economic measurements, referring to this paper. The fundamental principles of the theory of selective measurements of J. Schwinger are the following: • The selective measurement (SM) of a physical value is a measurement ( ), which passes systems with value for property and discards the rest. • The operation of addition of selective measurements is a measurement, which selects an ensemble of objects corresponding to all the values of in the sum, but does not distinguish them. The addition of selective measurements is commutative and associative. • The operation of multiplication of selective measurements denotes their sequential execution. The multiplication of selective measurements is associative. • Physical values are called compatible if the measurement of one of them does not violate the information obtained as a result of the preceding measurement of the other one. • The set of compatible physical values is called complete if each pair of the set is compatible, but any other value is not compatible with each of the elements of the set. Let us illustrate that a set of generalized indivisible transaction can be considered as selective measurements. The symbol of elementary measurement ( ) corresponds to the offer of a generalized indivisible transaction, in which the ) or proprietor is offered to sell a certain value for ( ) conventional units . The proprietor buy it for ( who refuses both offers is “passed through” the equivalent slit with width δ in the screen, corresponding to the property . All the rest of the proprietors are absorbed by the screen and are not included in the further consideration. The sequential execution of selective economic measurements is described by the binary operation of noncommutative multiplication. In order to avoid confusion with the operation of commutative multiplication already introduced for the set of elementary offers of transaction, we will denote it with the symbol « », or simply sequentially write down the symbols of measurement assuming their noncommutative multiplication. Let us note that the algebra of elementary offers of transactions with its algebraic operations is more a fundamental structure revealing the essence of measurements of consciousness state. The algebra of selective economic measurements is based on the set of generalized indivisible transactions rather than elementary ones. Therefore the essence of quantum-mechanical properties of consciousness can only be revealed by means of studying these two structures in aggregate as it is done by us is our paper [3]. 2.7 Compatible properties. Determination of the economic state The economic state of the system is primarily determined by its consumer properties. And these properties appear (and can be measured) as a result of various elementary economic events – transactions. Therefore the compatible consumer properties are those properties, which are not interconnected in any way at all. For instance, in case of using diamonds for strengthening the surface of cutting tools their transparency does not influence their price in any way. At the same time in case of using them for the production of optical elements their hardness is practically inessential. But such a quality (consumer value) of diamonds as the crystal size effects the price per carat both in the first and in the second case. Let us consider (very conventionally) that the diamond crystal size determines their consumer value in case of using them in jewelry. Then we can consider that the measurements of value of diamond carat in case of their “instrumental” and “optical” use are compatible, and the measurement in case of their “jewelry” use is not compatible either with the first or with the second measurement. Therefore, by finding out the price per diamond carat in instrumental industry (or receiving an offer of transaction) a customer can change his opinion on their "jewelry" value, but will not receive any information on their “optical" value. Let us emphasize that the term value refers, as previously, not so much to the physical properties of the diamonds, as to their consumer value, measured as a possibility of exchanging them for a certain product in a certain transaction. The received information cannot change their physical properties, but can change the state of consciousness of their owner and his estimate of their cost. For determining the complete set of variables of the economic state, let us first note that we consider the offers of transaction of exchange for similar values varying only in the quantity of as a different generalized selective measurement of the same variable . If an exchange for a certain quantity of a qualitatively different value (for instance, dates instead of bananas), then this generalized selective measurement corresponds to a different variable of state . The degree of dependency of the results of measurements of one of the variables on the known value of the other variable (and the financial obligations undertaken in this connection) depends only on the degree of appreciation by the proprietor of the values and offered for exchange. This degree of appreciation, in turn, can only be determined as a result of additional measurements of inter-exchange of these values for each other. In this connection, we have reasons to assume that the quantity of independent consumer values is limited, and it determines the dimensions of the space of states. In physical models the equivalent of the compatible properties of quantum particles are the orthogonal vectors in a certain domain of state. In our next publication we will analyze the issue of the geometry of economic states in detail. After determining the complete set of compatible economic parameters it is natural to introduce the notion of complete economic measurement. In our interpretation it is a set of transactions, the results of which determine the economic state of the system to the maximum complete degree. It means that no other transaction exists, the results of which do not depend on this state. Let us also note that, by introducing a measure for a set of generalized indivisible transactions, we can interpret the above-formulated property of “local equity” as an inequality of triangle, and the principle of measurability can be interpreted as a statement that the result of measurement (transaction), not included in the complete set, cannot be predicted more precisely rather than on the basis of the results of measurement of the complete set of variables. At this point, we consider appropriate to quote a number of considerations of common nature, clarifying in a similar manner the essence of compatible and incompatible measurements both in economics and in physics. It follows from their determination that the result of any measurement, which is not included in the complete set, depends on the system state, which is determined by the results of the complete set of measurements. However, we can state that an even stronger statement is valid: the result of measurement not included in the complete set is completely determined by the results of the complete set of measurements. The term completeness refers to the absence of any regularities not following from the results of the complete set of measurements. Let us suppose that this statement is wrong. Then we can construct a complex measurement consisting of multiple iteration of the same testing, calculation of the statistical parameter characterizing the new regularity (not connected in any way to other results of the complete set of measurements) and forgetfulness (circulation) of the remaining information received in the process of testing. Such a composite measurement will be compatible with the rest of the measurements of the complete set. By adding it to the complete set we can ensure the validity of the stronger statement for all the remaining measurements. A more detailed substantiation of this thesis is represented in paper [11]. 2.8 Economic meaning of the transformation function 2.8.1 Economic measurements system states changing the Both in physics and in economics, it proves insufficient to use only the selective measurements of slit or semi-screen type for the description of the system dynamics. In the process of such economic measurements the only subject of changing is either the proprietary right for a certain product or the proprietor’s opinion on its value. At the same time, the actual consumer properties change only as a result of utilization of these products. For commonality, we will refer to all such processes as the technologies, or measurements changing the state of the observed system (following the Schrödinger’s terminology). Our aim is to show that these two types of measurements are sufficient for the description of the dynamic events in economic systems by the analogy with physics. Let us note that in the “state-changing measurement” no selection of incoming elementary particles occurs. They all have different input and output states. Thus, the division of measurements into selective and state-changing allows representing all the observed dynamics as a structure consisting of such measurements. A question arises in this connection – to what extent this approximation is valid. In physics the approach based on the theory of continuous measurements is being increasingly used recently. In these measurements the processes of information reception, selection and changing of states occur continuously in time and parallel to each other. In our opinion, economic systems correspond to discrete description to a greater degree compared to physical systems. It is due to the fact that the exchange procedure is always documented by the transaction, while a continuously concluded transaction is nonsense. Nevertheless, in case if such measurements are performed sufficiently often, we can also replace their aggregate set by a single continuous measurement. This approximation has allowed us obtaining the generalization of the Black-Scholes formula for this specific case [13]. Measurements changing the system state are an integral part of any economic process. The exchange procedures (selective measurements) lose their sense if the resources received as a result of such exchanges will not be used for changing of state of their proprietor. In this context even an eaten hamburger is a technology changing the state of an elementary economic object (subject who ate this hamburger and who was adopting certain economic decisions). 2.8.2 Transformation functions of economic measurements Following the logic of statements in paper [10] we can ) and the consider the sequence of the technology ( ( ) as a certain technology selective measurement ( ) ( ) ( ) ( ) ( ), which selects the incoming particles in state and transforms them into state . At the same time at the stage of selective measurement (selection) of particles possessing the property only part of them pass through the “economic price slit” Therefore we can conditionally write down the following ( ) ( ) ⟨ | ⟩ ( ), . (4) where ⟨ | ⟩ is a certain factor with yet undetermined meaning. These are the proprietors who, for instance, evaluate their property for units of grain and at the same time accept a payment in the amount of units of meat for it. Let us compare these proprietors with those who, for instance, considered the price of their property equal to units of vine after the first selective measurement. The compound measurement responsible for their selection can be written down as ( ) ( ) ⟨ | ⟩ ( ) (5) At the same time, it is possible that we can have the same number of proprietors in the same state at the input of measurements (4) and (5) and the same number of proprietors, who had agreed that the cost of their working day is at the output. But will the properties of these proprietors (relative to the subsequent measurements) be the same? By making formal calculations, we will take into account that ∑ ( ) .∑ ( ) . These equalities only mean that the subject will surely agree for the transaction for a certain quantity of product a or product b. Then we can write down the following ( ) ∑ ⟨ | ⟩⟨ | ⟩ ( ) (6) The economic meaning of the equality is that any ) can be represented as the sum (by not as technology ( a mixture) of technologies ( ) by going over various pairs ( ). By summarizing in (6) all the possible values of ( ) we are actually operating with packages of obligations corresponding to each of them. The sum of symbols of measurements, as above, only means the formation of a new package of offers from the summands according to specific rules. The term “sum of technologies” cannot be interpreted as a mixture of products of these technologies or as their simultaneous application to the same raw material (such explanation can prove to be completely impossible). The equality only denotes the rule, according to which we can calculate how the consumer properties of the object are changed as a result of measurement , knowing how they are changed as a result of measurements M 2 and M3. At the same time, let us note once again that the term “consumer properties” refers only to the measurable parameters in the fundamental economic measurements (probability of consent or refusal of a certain transaction). The first part of the inequality (6) is no more than a different form of notation of its left part. However, assuming that the symbols a'c' and others are cofactors, the fundamental property of composition of transformation functions can be obtained for them: ∑ ⟨ | ⟩⟨ | ⟩ ⟨ | ⟩ (7) Summarizing of various values of formally means that in the interval between the transactions (selection of proprietors) in states and we are offering them to make a deal for the sale of their property at any of the possible prices , which they are not even obliged to announce. It is obvious that all proprietors will agree with this, and this consent will not change state and will not add any information about them. Thus, the fundamental property of the transformations is trivial if the summation is made with all the possible values of the complete set b, however it allows explaining the paradox quantum properties when the set of acceptable alternatives is limited (for instance, in a two slit experiment). The mathematical essence of this fundamental property is that if a', b' or c' are the values of complete sets of compatible variables, then the laws of transformation of these values from a' into b' and from b' into c' allow calculating the corresponding law of transformation from a' into c'. It also appears that the representation of transformation symbols by complex numbers is sufficient to:  Satisfy the fundamental property of composition  Ensure the validity of properties of symmetry for the discussed subset of the generalized selective measurements  Connect these numbers with the experimentally measurable probabilities of penetration of particles (or probabilities of refusal of packages of offers in economic models). Thus, for instance, in Stern - Gerlach experiments various complete sets of variables correspond to various directions in physical space. It can be easily shown that the only function satisfying the aforesaid properties is the function ( ⁄ ), where α is the angle between these directions. If the properties of symmetry of a set of dimensions similar to this experiment will be detected in a certain economic system, then the corresponding states can be connected with the set of directions in the virtual economic space of states. Let us note the formal analogy of the fundamental property of composition with the laws of transformation of various reference frames in classical mechanics. The results of the complete set of measurements represent the projections of the economic state of the set of objects on the corresponding reference system, and the set of symbols ⟨ | ⟩ represents the coupling coefficients of the descriptions of the same economic state in different reference systems. It is worth making a remark on the relative completeness of the set of consumer properties described as , or . It is determined only for the subset of consumer properties appearing in the discussed economic events (employment of workers). In case of taking account of a wider spectrum of properties connected with other transactions, these sets can turn out to be incomplete. At this point, the analogy with the measurements of electron spin projection in the experiments using the Stern-Gerlach device is appropriate. In case of measuring this projection in the plane perpendicular to the direction of movement of the electron, the complete set of selective measurements can be formed by any two perpendicular directions in this plane. At the same time, this set is incomplete relative to the measurements of the spin projection in all the directions of a three-dimensional space. 2.8.3 Statistical meaning of the transformation functions We have previously stated that the result of fundamental measurement (comparison with the etalon) is the positive or negative answer. In economic application it is represented by consent or refusal of the offered transaction. The results of the complete set of such offers unambiguously determine the state of proprietor. Therefore these and only these results can determine the results of subsequent measurements of variables of a different complete set. However, in the general case the interconnection of these results is not deterministic. Therefore, the next natural generalization of the fundamental measurements is the measurement of the probability of obtaining a certain result for a set of objects being in a specific state. The aforesaid coefficients of the function of transformation from one complete set of measurements to the other are to determine these probabilities. The general paradigm of the theory of fundamental measurements is the statement that the final result of measurement must be a number. In case if the result of measurement has a dimension (bananas or dates, as we have illustrated earlier), then its qualitative properties require an additional description. However, for obtaining a nondimensional number we must compare the quantities of objects in equivalent (indistinguishable) states. Therefore, the initial fundamental results of measurements for each pair of values of a complete set of variables are the transmission coefficients appearing in the process of generalized selective measurements of the following type ( ) ( ) ( ) or ⟨ | ⟩⟨ | ⟩ ( ), ( ) ( ) ( ) ⟨ | ⟩⟨ | ⟩ ( ) (8) In the first case the number ⟨ | ⟩⟨ | ⟩ is the experimentally measurable probability of detecting the object in state a' of the complete set of variables a, if it is in the state b'. In the second case, the situation is inverse. We can also consider an infinite sequence of measurements ( ) ( ) ( ) ( ) ( ) ( )… ⟨ | ⟩⟨ | ⟩⟨ | ⟩⟨ | ⟩⟨ | ⟩⟨ | ⟩ … ( ), By grouping the coefficients of the transformation function in various ways, it can be shown that ⟨ | ⟩⟨ | ⟩ ⟨ | ⟩⟨ | ⟩ ( ) (9) There are other physical and mathematical arguments for the probabilistic interpretation of these coefficients. In particular, in physics the interconnection between the symbols of the function of transformation and the statistical regularities can be based on the properties of invariance of these symbols in relation to their multiplication by a random phase factor. In the economic models the notions connected with probability and sets of alternatives more transparent. It has allowed us to show [3] that the quantum laws of addition of probabilities for alternatives represent a simplified description of a more complete set of experimental results, in which the parameters of state of both the observed economic particle and the observer are taken into account. 2.9 Proceeding from the economic models to consciousness measurements the theory in of In this paper, we have been so far discussing only the economic models and the possibility of application of the theory of selective measurements to them. However, the specifics of economic relations has been formalized by us in a rather general sense, as a change of consumer properties of economic elementary particles both as a result of transaction (or refusal of it) and in the process of a certain technological changing. It is easy to note that the human behavior in the general case can also be described using these terms. We can consider a subject’s consciousness as an elementary particle of consciousness. Then the selective measurement of state of such particle is a result of selection of a specific type of behavior under the specific circumstances. The set of these circumstances forms the terms and conditions of the transaction (with the corresponding “payments” depending on the adopted decision). If the subject’s choice is limited to only one of the two alternatives – consent for a certain action (1) or refusal of it (0), then such measurement can be considered elementary. By analogy with economics, among the infinite set of possible actions both compatible (decision on one of them is not connected in any way with the decision on the other action), and incompatible actions exist. The latter are immeasurably more numerous, but the circumstances determining them (terms and conditions of the transaction) can be expressed as a linear combination of compatible measurements of the complete set. Let us note that at this level of description, the same as in economics, the subject’s physical (or proprietary) capabilities to make a certain decision is an integral part of its state. In the framework of our theory of fundamental measurements, the subject’s reluctance or incapability of performing a certain action is not important. The only result of the measurement is its final decision, which actually governs its behavior. The result of application of the theory of generalized selective measurements is the prediction of the statistical regularities of the decisions made by the subject based on the previous measurements. The processes occurring in his or her organism or mind are beyond the scope of the present theory. Therefore, the “quantum” effects in human consciousness and behavior should be considered only in this meaning. We would like to stress that the “quantum nature of consciousness” in our context relates only to the semantics of its representation in the form of a sequence of elementary selective measurements. At the same time, we are considering only the completed processes of choice (transaction) and action (technology), without analyzing their possible mechanisms. In other words, we limit the set of measured parameters of state only to the obvious macroscopic events. The problems of quantum properties of consciousness analyzed by other authors [6,14] relate rather to the perception of physical mechanisms of choice. The logic of our analysis does not change depending on whether they are quantum macroscopic events or classical events, as we are considering as the elements of consciousness the images and choices already formed by certain mechanisms, i.e. the classical results of brain activity. The necessity of applying the quantum-mechanical formalism only arises in case of an attempt to inscribe these results into the model of a certain enclosed system. At the same time, the successfully developing theory of macroscopic quantum games [7,8] is the instrument capable of vividly representing the quantum properties of consciousness in the framework of the theory of selective measurements. So far, we have been considering the elementary measurement as an interaction of a classical macroscopic screen (e.g. a semi-screen) with a quantum elementary particle. The function of such a screen can be performed by an employer, whose state practically does not change regardless of the consent or refusal of the transaction of one or even of a certain number of employees. In this case, we can only consider that this macroscopic object is measuring the state of the particle in classical sense. However, if an interaction of two proprietors occurs, and each of them can be considered as an elementary economic object, the interaction between them can be considered as a bargaining, in which their roles are equivalent. At the same time, the result of such measurement (whether the transaction has taken place or not) characterizes the state of the pair of proprietors instead of the states of each of them separately. In terms of the modern theory of quantum information, such states are considered entangled. And only after an additional economic measurement of one of the participants of the transaction we can specify the state of the other participant. Thus, for instance, if two subjects performed an exchange of a car for a house, we can only state on the basis of this fact that these two objects were of equal consumer value for them. However, in order to find out the consumer value for external observers we should perform an additional measurement of one of them. For instance, we should offer him a certain price for his house. Depending on his consent or refusal of such a transaction, we can specify the information on the “entangled” state of the other subject as well. The theory of quantum macroscopic games primarily deals with this type of entangled states. Let us note that the properties of compatibility of measurements for various subjects can be different as well. This does not result in contradictions in case of considering such subjects as “different particles”. Concerning the actual actions, they act as the technologies that change the consumer properties of elementary particles. By performing a certain action, the subject thus changes the circumstances and receives a possibility of participating in other transactions (or changes the probability of receiving a positive answer in certain elementary measurements). As a result, it turns out that the whole “line of behavior” of the subject can be described as a sequence of measurements and technologies (choices and actions). The task of dynamics in this case is obtaining of the equation (stochastic in the general case), which allows calculating the dynamics of measurement of the subject’s state at the specified initial state and external influence. An example of such equation has been obtained by us in the process of analysis of the sequence of choices of a set of traders at an exchange, considered as a result of continuous fuzzy measurement of their quantum state [10]. The obtained system of equations is the quantum-mechanical generalization of the Black-Scholes formula and can be used for decreasing of economic risk. 3 Dynamics of economic systems based on the algebra of selective measurements The dynamics of nonphysical systems is usually constructed phenomenologically by means of formal use of second-order equations and empirical or theoretical determination of effective forces in the system. However, the aforesaid algebra of economic measurements and the related space of states of economic systems allows using a more consistent approach. In the framework of this approach developed by Schwinger changing of the system’s state with time is described as a generalized selective measurement. Normal properties of symmetry and continuity of the time axis allow writing down the function of transformation between these two system states in the form of a differential equation of second order (the Schrödinger equation). In this case, formulation of the dynamic law in the form of the variational principle becomes possible as well. This approach is mathematically common for all systems described in the framework of the theory of generalized selective measurements. Therefore we are going to omit the detailed calculations, making a reference to paper [4], but represent a more detailed discussion of the economic interpretation of notions used in the physical theory. Then we will illustrate the possibility of application of the obtained equations by several simple examples. 3.1 Creation and annihilation economic models operators in In the terminology of Schwinger’s algebra of selective measurements the generalized selective measurement ( ) can be considered as a compound measurement ( ) ( ) ( )) (10) Here we use the notion of nonphysical empty state «0». At the same time, the first cofactor in (10) can be considered as an annihilation of the system in state a' , and the second cofactor – creation in state b' . Special symbols are introduced for these operators: ( ) ( ); ( ) ( ) (11) At the same time, the properties of the intermediate zero state are determined by the following formulas: ( ) ( ) ( ) ( ) ( ) ( ) (12) ( ) means that none of the Measurement objects passes through the “input” of this generalized measurement. At the same time, objects in state appear at the output. It is difficult to imagine such event in physics, however in economic models it only means that resources, which are not the subject of transaction, are incoming at the input of the technological process. These may include, for instance, air, time, sunlight. At the same time we can state that the value of the manufactured product is created from the zero state. The same refers to the operator of annihilation. It corresponds to the technology of utilization of economic values. Thus, in accordance with the formula (10), any of the indivisible technologies (in which the exchange of intermediate products is impossible) can be represented as a sequence of “annihilation” of resources and subsequent "creation" of products. From the economic point of view this generalized measurement possesses the same properties as the initial one. From the mathematical point of view such representation allows proceeding from consideration of the algebra of generalized economic measurements to the geometry of state space generated by these measurements. In the theory of consciousness the operators of creation and annihilation can be interpreted as an origination of a certain attitude to the environment and its annihilation. Actually, the equality (10) in this case means that the sequence of these two events is equivalent to the transformation of such attitude in case if the intermediate states are excluded. 3.2 Phase shift as a generalized selective measurement. Continuous description of evolution of state in economic models The aforesaid notion of the complete set of variables forming a basis relates to static states of the observed system. In Schwinger’s methodology the same set of variables in different time points can form different bases. At the same time due to homogeneity of the time scale the transformation ⟨ | ⟩ between the bases ( function ) and ( ) divided by the interval generates the transformation function ( ) for the intervals . Let us note that such transformation corresponds to one generalized selective measurement with input at time point t”, and the corresponding equation of dynamics allows calculating the values of coefficients of the transformation | ⟩ depending on the value of t”. At the function ⟨ same time the measurement of (offer of a certain transaction) does not occur. The only value which is continuously changing is the proprietor’s state in the form of possibility of accepting or refusing the offer of transaction in time point . By using the corresponding transformation function ⟨ | ⟩ we can proceed to the description of state in basis and calculate the probability of receiving a consent or refusal of any other offers in time point t”. The decision on which transaction to offer to the proprietor and whether to offer it at the current time point or not, is adopted by the external (in relation to the observed system) observer. The description of this choice requires including it into the system model and describing the extended state from the position of a different “meta observer”. Similar aspects occur in the process of discussing the theory of measurements in physics as well, in particular, in the process of discussing the “Schrödinger’s cat” paradox. The assumption of the continuity of the time scale allows writing down the law of dynamics for the infinitely small time increment in the following form ⟨ | ⟩ ⟨ | ⟩⟨ | ⟩ (13) With account of notation of operators of creation and annihilation of state we can obtain from (13) ( ) ( ), (14) Formal notation in (14) in the form of the differential equation results in the Schrödinger equation ( Where ̂ ) , and ̂ ( ), (15) is the unit operator. As it follows from the principle of scale invariance for the time scale, the obtained operator (Hamiltonian) ̂ no longer depends on the choice of time interval and is determined by the properties of the observed system. Let us note that the rigorous deduction of the differential equation on the basis of (13,14) requires considering the time shift as a variational problem and taking account of all the ). It has been properties of operator and state ( performed in [4]. In particular, in this process, the connection of the Hamiltonian with the Lagrange operator and the action operator has been derived. Proceeding to the description of state of the observed systems using the density matrix, we can write down the equation of dynamics of an arbitrary set of proprietors using the quantum analog of the Liouville equation (master equation). ̂ ̂ (16) The fact of principal importance is that no physical or economic specific features were used for deriving these equations. They are valid for the description of any systems in which the results of observations satisfy the axioms of the algebra of selective measurements. Besides, the general properties of symmetry of the time scale, which are the same for the discussed systems, were taken into account. The specifics of their use only appear arise when we concretize the type of Hamiltonian. But even in this case significant generalizations are possible. In particular, the properties of homogeneity and isotropy of the coordinate state space allow, in the general case, representing the Hamiltonian in the conventional form as a sum of operators of kinetic and potential energies. Let us note that the aforesaid set of homogeneous generalized selective measurements of value of subject state in the form of coordinate scale (x variable) possesses all the necessary properties of symmetry required for this purpose. Therefore we will further discuss the examples of economic systems, for which the classical variables of state have a clear meaning. For these systems the Hamiltonian has the following form ( ) (17) where x, m and V(x) are the economic analogs of coordinate, mass and potential energy, introduced by us earlier [6]. 3.3 Variational principle as a basis of constructing the laws of dynamics in physics, economics and in the theory of consciousness The history of development and application of variational principles in physics is not logically consecutive. The starting point for their discovery was the principle of virtual displacements used for simplified solution of problems of statistics in classical mechanics. The point is that in case of a complex system of kinematically-connected n material points the solution of n force balance equations for each point and n(n-1) equations of paired links between them is required. The total number of unknowns includes n2 internal forces (reaction forces). The use of the principle of virtual displacements (requirement of equality to 0 of operation in the process of small virtual displacements allowed by kinematic links) allows reducing both the number of equations and the number of unknowns to the number of degrees of freedom of the discussed system. In the classical model of a complex economic system discussed by us earlier [12] the equivalent of such kinematic links is the matrix of technologies. Eigenvectors of this matrix correspond to stationary states of isolated system. In case of presence of external influences on the system, using the principle of virtual displacements, we can write down the equations of motion in the generalized coordinates and calculate its trajectory. The next stage of generalization of the principle of virtual displacements is the d’Alembert principle, according to which the problem of dynamics is considered as a problem of statistics in the intrinsic frame of reference by introducing virtual forces of inertia. In this formulation the equations of motion are no more than tautology, as in the intrinsic frame of reference the observed object is at rest by definition. The balance of forces (including the inertia forces) is ensured automatically. The intentional (non-trivial) essence of this principle is rather in the fact that both the external forces and the kinematic links between the material points of the system do not depend on the selection of the reference frame. This invariance allows substantially simplify both the notation of the law of motion and its solutions. Integrating by time the obtained equation, we obtain the principle of least action. From the mathematical point of view it is equivalent to the requirement of equality to 0 of all forces (including virtual) at each moment of motion. However, it formulation allows deriving the trajectory of motion as a solution of the variational problem. Compared to previous formulations, this formulation is more compact as it requires definition of only one scalar (action) for each of the alternative trajectories of motion. This results in an illusion that the material point independently “selects” the optimum path, i.e. as if it is "looking into the future". However, in reality the principle of least action is valid only locally in the proximity to the trajectory in question and is equivalent to the requirement of instantaneous balance of forces. The situation in quantum mechanics profoundly changes the attitude to this principle. On the one hand, it can be derived in the same way as in classical mechanics ([4], for instance). On the other hand, the possibilities of delayed choices are taken into account in the current state of proprietor. The reason why all the possible alternatives of the delayed choice influence his strategy is that he has a documented right to choose any of them. Paraphrasing the classical d’Alembert principle, we can state that the evolution of wave function of an electron passing through the screen with two slits is determined by the balance of forces of action of each of the slits and by the inertia force. The paradoxicality of the two-slit experiment is that in the process of measurement of the coordinate of the passing electron we can find out through which of the slit it has passed. Then it becomes unclear how could the second slit influence its state. In the economic analog of the two-slit experiment this paradoxicality no longer exists, as it is obvious that the proprietor's strategy will be determined by both alternative possibilities of choice until he is required to reveal his choice. The collapse of state of the proprietor occurs not after “passing through the slit”, but at the moment of answering the question – through which slit he has “passed”? It is interesting to note that a similar effect is discovered in the physical twoslit experiment as well (Wheeler’s experiment with delayed choice). Thus, we can consider the principle of least action in economic models as the main variational principle equivalent to the condition of balance of economic forces (including the inertia force) at each moment of time. At the same time, in case of transaction with delayed choice, it is necessary to take account of all the possible alternatives (which are not yet formally rejected by the proprietor) for the calculation of action. Let us also note that the proprietor is not making any choice in the process of the evolution of state described by the equation (17) or the principle of least action. He simply remains in the framework of the optimum strategy of behavior (balance of forces) at each moment of time. He makes a real choice only when concluding a transaction or refusing of it. This event is describes in the quantum-mechanical formalism as a projective postulate and corresponds to the instantaneous collapse of the wave function of state. In real systems the refusal of idealization of instantaneous choice results in the necessity of transition to the generalized form of quantum-mechanical formalism, taking account of the possibility of performing continuous fuzzy quantum measurements. Such situation, in our opinion, is more actual in the discussion of the theory of consciousness when the subject does not make a final choice, but decides in favor of a certain alternative of behavior. 3.4. Approaches to understanding the meaning of the economic analog of the Planck constant We have shown in the previous chapters that the results of observation of dynamics of economic systems can be represented as a sequence of generalized selective measurements in the form of transactions and technologies. The probability of obtaining specific results of transactions is determined by the projective postulate and the evolution of state between the transactions is determined by Schrödinger equation. In order to use it, besides the classical variables, the knowledge of the coefficient, which includes the economic analog of the Planck constant, is required. In this chapter we will discuss its meaning and possible methods of its determining. Let us note that in physics the Planck constant is a measurable value. The principle point for understanding is not its specific value, but the fact that in all experiments it has the same value. In physics this fact is the fundamental law of nature. However, in economic models and in the theory of consciousness we connect the quantum effects with the subjective state of each of the observed proprietors. So can we expect that in this case the experiments on measurement of the economic constant will give the same results as well? One of such experiments is the studying of diffraction properties of a set of proprietors in case of “passing” them through an economic slit of variable width [3]. In the process of its gradual expansion the number of passing economic particles increases, first proportionally to the square of width of the slit and then linearly. The exact measurement of this dependency allows calculating the effective wavelength of particles, and consequently, the Planck constant (classical values of the economic mass of particles are calculated or measured independently). Another method of measurement of the Planck constant is the observation of the energy spectrum of the system located in a potential well. Below we will discuss this model in detail. In the process of such measurement the energy spectrum lines appear to be diffused by order of magnitude . Therefore, the values of the Planck constant will match only with the accuracy of measurement of these levels. It is quite expectable that in economic models the level of thermal noise makes a significant contribution to the results of measurement of state. We assume that all not accounted properties of the subject (its affections, skills, limitations, delusions, etc.) can be considered as a thermal noise, which is not taken into account in the analysis of the results of the main experiment. At the same time, as we approach the ideal state and zero value of the thermal noise, we will be obtaining more and more indistinguishable in economic sense states of consciousness, and more and more accurate value of the measured Planck constant. Another important factor, in our opinion, is the necessity of comparison of dimensionless quantities or values having the same dimension. Formally, such identity of units of measurement can be ensured only by their additional comparison. In other words, measurements of various economic experiments (for instance, the quantity of bananas offered for exchange) must be directly or indirectly interconnected by an additional economic measurement (transaction of exchange of different batches of bananas). At the same time, each of the proprietors, whose state is being measured, will have a possibility to use this additional transaction for receiving riskless profit (arbitrage). Idealization, in which the possibility of arbitrage is absent, is apparently the factor, which equalizes the values of variables obtained in the process of observation of various economic systems. The aforesaid arguments are rather “reasonable arguments” than an explanation of the economic essence of the economic constant. But our partial excuse is the fact that in physics this problem also remains unsolved. Next, we will discuss the models of simplest economic systems and describe some of the features of their dynamics on the basis of the proposed approach. 4 Dynamics of simplest models in the theory of consciousness and in economics At the initial stage of construction of the theory we are not setting a task of discovering in economics or in the theory of consciousness any structures, which have no analogs in physical models. We are going to use the already known solutions of the Schrödinger equation for the specific type of Hamiltonian. Nevertheless, even the application of properties of mathematical models already studied in physics to the economic models requires a thorough analysis. The point is that the majority of physical parameters and variables of state in economic models do not have any obvious analogs and require substantiation in each specific case. Besides, the aim of our discussion of simplest models of economic systems is to illustrate certain quantum properties, which cannot be explained in classical models of economic systems and appear to be paradoxical. One of the first observable quantum effects is the phenomenon of interference. Though it had been discovered long before the origination of quantum mechanics, and the wave theory had been used for its substantiation, it eventually became clear that it can be considered as a quantum effect and the light wave - as a photon flux. Such effect for the simplest unidimensional motion of particles is the nonlinear dependency of the light transmission coefficient on the thickness of semi-transparent film. For obtaining the correct result we need to consider the superposition of an infinite number of alternatives, each of which corresponds to the finite number of light reflection from the film surfaces. 4.1. Classical unidimensional motion of economic “material point” Before describing the economic analog of such experiment, let us discuss the classical model of unidimensional motion through a potential barrier. For a flying photon the thin film is a domain, in which the velocity of light decreases in accordance with the parameters of refraction. In case of unidimensional motion of a classical particle, such local decrease of speed corresponds to a domain with greater potential energy (Fig.5). All classical particles with kinetic energy greater than the height of the potential barrier roll over it, and the rest reflect from it. At the same time, the shape of the potential hill makes no difference. We have previously [12] determined the following kinematic and dynamic parameters for the classical unidimensional motion of the economic “material point”:  Coordinate , where is the complete capital, is the capital corresponding to the origin of the reference scale.  Pulse , where is the cost of expenses for manufacturing of a unit of product in accordance with the technology, is the price of sale of a unit of product; is the surplus value of manufacturing of a unit of product  Force is the pulse rate  Mass , where is the productivity 2 Law of motion C  d log 2 (С / C0 )  d s P dt 2 dt It follows from this model that the potential function ( ) ∫ ( ) can be introduced in case when  ( ) ( ). In other words, when the rate of changing of the surplus value per unit of product is determined only by the total capital or the productivity proportional to it in case of simple extended reproduction. At the same time, all the internal features of the technology remain constant for the material point. Therefore, only one scalar parameter of the internal state of object is included in the equation of dynamics - the mass of object. In this case, the law of surplus value acts as the second Newtonian law (or the definition of force). In case of motion of such system, its complete mechanical energy is conserved. Assume, for instance, that when the capital of a certain company reaches the value X1, the market of products reaches the balance. Then, in case of further increase of the capital and, correspondingly, increase of productivity, the unit price of the manufactured product starts to decrease. If the rate of this decrease depends only on the productivity (its increase over the equilibrium value), then the condition of potentiality is satisfied, and the dynamics of the system corresponds to the motion of a ball, rolling over a hill in a gravity field (Fig.6). Ek E k > V0 V0 E k < V0 m X1 X2 X Fig.6 Diagram of classical unidimensional motion of an economic material point through a potential barrier In this case, the speed of system motion decreases and when the company stops to bring profit it becomes equal to zero. However, the capital and the productivity are at maximum at this moment and the product price continues to decrease. At this moment the company formally begins to work at a loss. Its capital, productivity and coordinate decrease with increasing speed until the equivalent ball rolls down the hill. When it returns to the initial point, the product price becomes lower than the initial price, which corresponds to a negative value of the impulse. The situation described above does not claim to correspond to the real dynamics of product prices; however, it illustrates the motion, which originates in case of observing the aforesaid condition of potentiality. The descent following the rise may mean that the price for recourses required for manufacturing begins to change (fall) in the same manner. Like in the first case, it is connected with the increase of volumes of production and, correspondingly, the volume of purchases. If the economical material point manages not to stop on the way to the top of the potential barrier (its kinetic energy calculated according to general formula exceeds its height), then it continues its motion. 4.2 Interference of states (delayed choice) It is assumed in the described classical model that the cost of the company (complete capital) and its profitability have simultaneously objective values. However, we have previously shown the logical inconsistence of such assumption. Therefore, for a more correct description of the dynamics we should consider that both the capital of the company (cost of its sale) and its profitability (estimated speed of cost changing) are the results of the generalized selective measurements – answers to the offers of transactions. At the same time, it is appropriate to consider a "hill" with vertical walls corresponding to the boundaries of a semitransparent film in the interferential experiment. In this case, at the moment of crossing of each of the boundaries by the object, we exactly know the values of the coordinate corresponding to the complete capital (the moment of crossing the boundary is not determined in this case). Besides, due to the fact that the “potential hill” is caused by macroscopic external influence, its height can be set as accurately as desired. Using the law of mechanical energy conservation, we can calculate the exact value of the pulse of the object both in case of crossing the boundary, and in case of reflection from it. In both these case the quantum principle of uncertainty is violated, prohibiting the simultaneously known values of coordinate and pulse. In the discussed case we have only two alternatives of motion. Therefore, the principle of uncertainty can be satisfied only by allowing both alternatives with a certain degree of probability. In the economic interpretation it means that if a proprietor is offered a transaction, in which the “measuring slit” corresponds to the exact value of the cost of his company (boundaries of the barrier), he will “pass through the slit” only in case of availability of two weighted alternatives of the value of profitability. In modern economic relations such possibility is available in the form of various types of options. The simplest of them is the futures contract - a right to buy out a share in the future at its current price. It is obvious that the price of such futures contract is equal to the expected value of profitability of the share. Thus, a portfolio consisting of a share and a simple futures contract for it represents the simplest example of the generalized selective measurement with delayed choices. Two alternatives of such choice mean that the proprietor may either buy out the share in the agreed period of time, or refuse to buy it. In this case, the share price (coordinate) is measured exactly, while its profitability is undetermined. The price of futures contract depends on the degree of certainty of the proprietor in the fact that he is going to buy out the share upon the agreed period. Let us note that the discussed portfolio consisting of the share and the futures contract is only used for illustrating the measurement with delayed choice. Exact equivalence to the physical experiment of penetration of the semi-transparent screen by particles can only be provided by a special selection of conditions of transaction; formulation of these conditions requires a more thorough analysis. We are currently illustrating only the possibility and imminence of such situations in economics. The second boundary of the potential barrier can be of different shape and height. However, in case if it represents specular reflection of the first boundary, we can consider its penetration similarly to the first boundary, but with a reversed sign with respect to time. And if the proprietor is offered to buy a certain option (or a portfolio with option) at the first boundary, at the second boundary he will be offered to sell it. When two such offers with a delayed choice (option) are available, the situation, in which the alternatives of choice interfere, occurs. For instance, it is possible to refuse buying out a share (sell the option) only in case of preliminary agreement for it (by means of buying the option). As a result of performing twos such sequential selective measurements the proprietor’s state is changing. But the choice itself (buying out the share or refusing of it) turns out to be not needed. In this case, the proprietor’s state is described not by the mix of two possibilities with various degrees of probability, but by their superposition. In the equivalent physical experiment (passing of the photon through the semi-transparent film) the possible trajectory of its motion (Fig.7) is unknown and we cannot state that it passed along any of these trajectories. In other words, there are no parameters hidden from the observation corresponding to a particular trajectory of motion. Verification of Bell inequalities excludes such possibility. In the economic model this means that the proprietor’s state (and behavior) cannot be described by a mix of strategies of behavior in case of a particular choice. It corresponds to the situation when the delayed choice remains not needed. The result of such selective measurement is the consent for both transactions (purchase and subsequent sale of the option) or the refusal of both transaction (Fig.7). However, in this case, the choice is not required whether to buy out the share according to the conditions envisaged by the option, or not. Alternatives of unused choices Consent for purchase and subsequent sale of the option Refusal of purchase and subsequent sale of the option Fig.7 Diagram of the superposition of alternatives in the economic model with two delayed choices may mean the absence of choice. It is equivalent to the model of passing of a microparticle through a semi-transparent wall of finite thickness. 4.3 Methods of modeling dynamics in economic systems unidimensional In the previous chapter we have discussed in details the qualitative equivalence of the interference of states of the delayed choice to some simple physical models. For obtaining the quantitative estimates of parameters of this state we no longer need to calculate the interference of the proprietor’s strategies every time, as it is done in the theory of macroscopic quantum games [7]. We can use the Schrödinger equation obtained from general considerations in the theory of generalized selective measurements. It can be considered as a simplified description of the dynamics of state of the proprietor, which is possible due to the symmetries of the state space and time. Ordinary classical formalism of calculation of probabilities of his alternative strategies and choices is also possible, but it requires a more complex description and a significant increase of the number of variables of state [3] The method of using the quantum-mechanical formalism for the analysis of dynamics of unidimensional single-particle economic models is based on the following stages:  Introducing a variable of state as a coordinate – logarithmic scale of object value (for a company – logarithm of its total capital)  Calculating the mass parameter – the capital output ratio of manufacturing of a unit of product (this parameter is defined only by the technological parameters of the manufacturing process and is considered classical and constant in the discussed model)  Independently obtaining (from economic or statistical models) the dependency of the rate of change of the surplus value per product unit (force) on the capital (coordinate). It is always possible for systems, in which the relation of demand and supply depends not on the price of products and resources, but on the rate of its change. Constructing the potential function ( ).  Calculating the effective value of the constant (economic analog of the Planck constant) in equation (15) based in the additional test measurements.  Solving the equation (15) or (16) for the set initial conditions in relation to the wave function ( ).  Calculating the probability of the proprietor’s consent or refusal for the offered transaction using the projection postulate.  Without concretizing the initial conditions, it is also possible to calculate the main generalized parameters of dynamics, such as stable states, transmission coefficients, etc. Let us note that all the aforesaid parameters relate to the time interval between the two selective measurements (offers of transactions and receiving answers for these offers). In the general case, the procedure of observation of the economic system can be quasicontinuous and should be described by the generalized formalism of continuous fuzzy quantum measurements [16] 4.4 The expected quantum-mechanical effects in unidimensional single-particle economic models In the discussed rather narrow set of models all quantum-mechanical effects have already been well-studied and described in numerous physical applications. All of them are described by the solutions of the Schrödinger equation [15]. Therefore, in this chapter we are only to list going the main of them, indicating the economic specifics and possibilities of their observation.  «Interference on thin films». Energy analog of the thin film corresponds to the potential barrier in case when the energy of the particle exceeds its height. Such barrier in economic models appears when a transaction with delayed choice is compensated by another similar transaction. At the same time, the choice stipulated in the conditions of the transactions (buying out of a share, for instance) is not realized and the calculation of the proprietor’s state is made with account of all the possible alternatives. The shape of the potential barrier depends on the conditions of transactions and is calculated in accordance with the classical formulas. The width of the barrier depends on the time interval between the first and the second transaction. The main quantum effect is the dependency of the transmission coefficient (probability of consent for the pair of transactions) on the width of the barrier. For sufficiently small values of width it should be of oscillatory nature. The oscillation period corresponds to the effective wavelength of the economic "material point". On the basis of it, the value of the “economic Planck constant” can also be calculated.  «Slit experiment» Definition of the subjective value of price of property (in the units of certain valuables) presupposes a specially-organized transaction (auction), which allows finding out which of the participating proprietors assume that the price of their property is within a certain range. The probability of passing through such slit increases with the increase of its width. In physics this dependency for sufficiently narrow slits (with width smaller or equivalent to the de Broglie wavelength of the passing particle) is quadratic. In case of subsequent increase of the slit width this dependency becomes linear. In our paper [3] we have analyzed in detail the economic analog of this experiment and have shown that it can be used for determining the economic analog of the de Broglie wavelength of the proprietors passing through the economic slit. Besides, it has been shown that the description of such measurement allows a classical probabilistic, but it requires the use of the category of conditional choice. In this connection, the possibility of quantum-mechanical description can be considered as a simplified description possible due to the symmetries of the coordinate and time axes.  «Quantum harmonic oscillator» One of the most noticeable quantum effects in physics is the quantization of energy levels in the harmonic oscillator. We have previously described in detail an example of occurrence of the classical harmonic oscillator in the island model [12]. It illustrates the interaction of two tribes of “hunters” and “farmers”. The main dynamic variable is the distance between the coordinates of the tribes – the logarithm of ratio of their conditional capitals.  NC2   NC1  P   ln    ln  1  x2  x1  ln NC2   ln NC1   ln  P P  2   1   P2  P P P  m2  m1  ln  1   x2  x1 0  ln  1   ln  1  P P  2  2 0  P2  (18) In case when the masses of the corresponding material points are fixed and known it is connected with the ratio of their productivities. It is obvious that this variable of state is classical and its exact value can be measured, the same as the speed of its changing. Nevertheless, from the economic point of view, it is only a technical parameter and it does not define the cost of the "company". Even if we know the exact amount of manufactured products, its surplus, and the proportions of exchange between the tribes, there are still several alternatives of transactions, which may result in such exchange. In the classical model there are no discrepancies about the calculation of the distance between the points as we define the price as a proportion of exchange. However, a “conscious” tribal chief will be able to calculate the subsequent oscillations of the productivity. In order to secure himself for the future, he agrees with the other chief that he will deliver the products insufficient for the “fair” price later, when there will be a demand for them and they will be produced. In this case, the price is determined not only by the proportion of exchange, but also by the obligations undertaken by each of the tribal chiefs. However, in this case, the price remains measurable and determined by the conditions of the transaction. As we have previously ascertained, the quantum properties occur only in case when no choice between the alternatives is made and its possibility is neutralized by another delayed choice. In the discussed example such delayed choice is any right that is not an obligation, i.e. an option. From the formal point of view it is appropriate to consider a potential well with vertical walls first, as an inversion of the aforesaid potential barrier. Alternatives of the trajectories of the particle in such well correspond to Fig.7, but the kinetic energy of the particle allows it to be located only within the set interval, not beyond it. This means that none of the alternative trajectories not within the interval is is admissible. If we consider a bounce of the particle from each of the walls of the well as a selective measurement with a delayed choice, then the sum of several such measurements may create a situation when the choice will not be required, as the alternative possibilities of choice will compensate each other. Using the terminology of wave mechanics, we can say that the alternative selective measurements (offers of transaction in economic context) compensating each other are in the antiphase. Unlike the semi-transparent screen, only particles, for which the possibility of being detected beyond the boundaries of the infinitely high walls is completely impossible, can be located in the potential well. At the same time, the alternatives in the state of antiphase can follow one another, or alternate. In physical models a certain energy level of the well corresponds to each of such possibilities. For the harmonic oscillator the shape of the well is set in the form of a parabola, ensuring constant distant between the energy of stationary states of the system. In an economic potential well the proprietor’s state is described in a similar way. While the proprietor is in a certain stationary state, he is ready for an exchange of property at any price from the limited interval with a certain probability. At the same time, the density of probability distribution is not changed with time. For maintaining this state the proprietor must conclude a number of transactions. The rights and obligations (delayed choices) obtained by him as a result of these transactions in aggregate guarantee the impossibility of changing of the price of property beyond the limits of the mentioned interval. Representation of this summary transaction in the form of an infinite sum of alternative trajectories (Fig.7) is only a method of series expansion of the proprietor’s stationary state into various classical nonstationary states. We will not lay out the specifics of the terms and conditions of these transactions, as a great number of equivalent methods of their representation exist, and the results of possible observations can eventually be predicted on the basis of the solutions of the equation (15) with a potential corresponding to the shape of the well. Let us only note that the oscillatory nature of the dynamics of technological parameters of production allows determining the classical parameters in the equation (15), but it is not directly connected with the wave nature of the description of the proprietor’s stationary state. For observing the predicted quantum effects it is sufficient to calculate the analog of mechanical energy of economic objects located in the potential well in the stationary state. We can also assume that the influence of external random factors is equivalent to temperature noises in the observed system. At significant noise level we can expect the smearing of levels up to complete disappearance of quantum properties of the spectrum. The observation of the effect of resonance absorption in such systems is also possible. It occurs as an induced transition of the system from one state to another in case of external influence of a particular frequency.  «Tunnel effect» The tunnel effect in physics occurs when the kinetic energy of a particle is insufficient to overcoming the potential barrier in the classical way. Otherwise, this situation is similar to the aforesaid situation of passing through the semitransparent screen. In the economic model it means that there is no classical state equivalent to various alternatives of the aforesaid pair of measurements-transactions with a delayed choice. Similarly to physical models, we can measure the coordinate of the particle at the moment of tunneling and with a certain probability obtain the value corresponding to the under-barrier domain. However, in this case, the formal calculation of the kinetic energy gives a negative value, which means that the pulse of the economic particle is imaginary, unlike the over-barrier passing, when we can calculate the value of the pulse, and its uncertainty is connected with the superposition of direct and reflected alternatives (Fig.7). Not claiming economic correctness, we assume a connection between such imaginary pulse value (profitability per unit of product) and, accordingly, the speed of motion, and the impossibility of measuring their value on the discussed segment of the coordinate scale. We can also assume that in this case the proprietor's state does not allow him to participate in transactions of purchase and sale of option for his property. As before, studying the dependency of the transparency coefficient for the under-barrier tunneling on the height and shape of the barrier, we can also determine the effective values of all parameters of state of the set of the observed economic particles and the value of the economic analog of the Planck constant.  Continuous fuzzy measurements in stock exchange dynamics In our paper [ ] we have obtained the quantummechanical generalization of the Black-Scholes formula for calculating the dynamics of the price of options. At the same time, we have used the generalization of the quantummechanical formalism for the model of continuous fuzzy quantum measurements. Its specific feature is the refusal of the idealization of instant acquisition of information on the results of measurements. For multiparticle weakly coupled quantum systems such model allows writing down the equation of dynamics in the operator form without detailing of the mechanics of interaction, only based on the information characteristics. Here we are only going to illustrate the system of equations describing the quantum-mechanical analog of the Black-Scholes formula (19) and its classical analog (20). Unlike the previously discussed artificial simplified models, the model of stock exchange dynamics can be directly used for the analysis of real economic systems.  fˆCˆ SˆCˆ   2  fˆSˆ  fˆ Sˆ Sˆ 2  Sˆ   ˆ fˆCˆ  f  r Sˆ   t SˆCˆ   fˆBˆ SˆCˆ  SˆBˆ fˆCˆ   r fˆ  SˆCˆ  f 1 2 2  2 f f  SS  rS  rf t 2 S S 2 (19) (20) 4.5 Behavior as a continuous fuzzy measurement The aforesaid economic models can be also used for modeling of subject behavior. We have already noted the analogy of the dynamics of economic “material points” and the human consciousness. All the aforesaid expected quantum effects in economic systems can be observed in human consciousness as well. In particular, a lot of examples of discreteness of states of consciousness can be found. By learning to calculate the energy of these states and measure the effective value of the analog of the Planck constant, we will be able to facilitate the transition of consciousness from one state to another using the resonance method. Any of the subject’s choices can be considered as an answer for an offer of transaction, in which certain values are at stake (both positive and negative – “carrot” and “stick”). The only difference is that this kind of “transactions” can be offered to a human not only by other humans, but also by objective circumstances of his destiny. The state of consciousness changes not only in case of consent for a transaction, but also in case of refusal. The choice is followed by a certain action, which can be considered as a technologytype generalized selective measurement. Quantum effects of consciousness are revealed in situations of “delayed choice”, when the adopted decision allows alternatives of behavior. The final choice of alternatives can remain unrealized if the subsequent choices interfere with it. Such scheme of dynamics of consciousness is simplified. In real life the human consciousness simultaneously makes several of choices at any moment of time. At the same time, most of them can be characterized as delayed choices. Besides, the choice itself can be prolonged in time. At the same time, the subject’s degree of certainty of the fact that it is necessary to accept one of the alternatives changes gradually. We account of the aforesaid, we can conclude that the most general model of conscious and behavior of subject must be multiparticle, multidimensional and must satisfy the conditions continuous fuzzy measurement. Conclusion The proposed approach of modeling the dynamics of economic systems and human behavior has principal differences from the generally accepted concepts. It is based on general scientific conceptions assuming that the state of the observed object is completely and unambiguously determined by the results of measurements performed on it. In this case, the general form of notation of the laws of dynamics is determined by its specifics, and the properties of the object itself only determine the parameters and the specific form of functions included in the equations. We consider the offer of transaction of exchange of valuable items as a fundamental measurement for economic systems including the consciousness of a proprietor as an integral part. Thus, we exclude from the analysis the discussion of various mechanisms of consciousness and describe its properties on the basis of the received answers. A proprietor's consent or refusal of a transaction is the result of measurement of his state. In the framework of this approach we have constructed the algebra of fundamental economic measurements. It has been shown that any indivisible transaction of any complexity can be considered as a formula of Boolean algebra and represented in the form of a disjunctive normal form of fundamental economic measurements. At the same time, not only any measurement represents an influence on the observed system (changes the proprietor' state), but also, vice versa, any influence can be considered as a certain generalized measurement of parameters of his state. It has also been shown that the Schwinger’s algebra of selective measurements, on which the derivation of the quantum-mechanical formalism was based, can be derived as a particular case of the algebra of fundamental economic measurements. For this purpose, it is necessary to ensure conditions of a specific type of transactions, allowing the introduction of the scale for homogeneous measurements. A demonstrative screen interpretation for such transactions has been proposed. We do not use any specific properties of specific economic systems for the derivation of the equations of dynamics of economic systems. The represented examples are only the simple idealized illustrations of the proposed approach. However, the properties and structure of the performed measurements are of principal importance. Their general analysis allows showing that the economic systems can (and in many cases must) possess quantum properties. The point is that the availability of consciousness as a component of the idealized part of the system allows it to “predict” the determined future and make corrections to the answer for the offer in accordance with this prediction. As a result, only self-consistent answers for the offers of transactions become possible (results of fundamental economic measurements). Besides, the exact values of company price and its profitability (economic analogs of coordinate and speed) can be self-consistent only in the degenerate case of zero profitability and continuous observation, which corresponds to the Zeno quantum effect in physics. The rest of the cases result in a state, for which these parameters cannot be simultaneously precisely determined (analog of the principle of uncertainty) It has been shown by us that in case when a proprietor agrees or refuses of a transaction with a delayed choice, the properties of the systems are quantum-mechanical. For instance, when a proprietor is purchasing an option, he pays not for the security itself, but for the right of buying it out at the agreed price later. Until the choice between the alternatives (to purchase the security or to refuse to buy it out) is made, the proprietor’s state is determined not by their weighted mix, but by their superposition. The dynamics of such systems is described by the Schrödinger’s equation, and the calculation of the probability of consent or refusal of any other offer of transaction required the use of the quantummechanical formalism. If two measurements with a delayed choice compensate each other completely or partially, than the delayed choice remains not used. In this case the dynamics of the observed economic system is fundamentally quantum, and cannot be reduced to any of the classical alternatives. For such situations the economic analog of Bell inequalities can be obtained. Further application of the proposed theory no longer requires the detailed analysis of the mechanism of decisionmaking of the proprietor. The obtained equations formalize the account of all his features. It is only necessary to determine the values of the classical parameters included in the equations of dynamics on the basis of preliminary observations. Besides, we can expect that the qualitative analysis of the possible solutions will allow consciously constructing new financial instruments providing the occurrence of particular properties. The final aim of application of the proposed formalism is the maximally complete (within the limits of the principle of uncertainty) control of the dynamics of the observed economic systems. We would also like to emphasize that the proposed formalism of measurements is applicable not only to economic systems, but also to all other systems, in which the situation of delayed choice occurs. In particular, human behavior can also be represented as a sequence of choices (bargains with circumstances) and technologies (actions realizing the choices). In the general case this sequence can be considered as a continuous fuzzy quantum measurement. References 1. 2. 3. 4. 5. Melnyk S. I., Tuluzov I. G. and Omelyanchouk A. N. Price optimal portfolio as a quantum variable in the models of economic systems/ Applied Statistics. Actuarial Financial Mathematics, Donetsk National University, №12, 2006, 38-49 (in Russian) Melnyk S.I., Tuluzov I.G. Fundamental Measurements in Economics and in the Theory of Consciousness/ arXiv: 1110.5283v1 Tuluzov I.G., Melnyk S.I. Fundamental Measurements in Economics and in the Theory of Consciousness (Manifestation of quantum-mechanical properties of economic objects in slit measurements) / arXiv: 1110.5288v1 J.Schwinger, Quantum kinematics and dynamics, Addison-Wesley Pub. Co. Advanced Book Program, 1991 - 374 pages. S. A. Albeverio, A. Yu. Khrennikov, R. Cianci, “A representation of quantum field Hamiltonian in a p-adic Hilbert space”, Teoret. Mat. Fiz., 112:3 (1997), 355–374 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. V. S. Vladimirov, I. V. Volovich, E. I. Zelenov, p-adic analysis and mathematical physics, World Scientific, River Edge, NJ, 1994, 319 pp. A.A.Grib, A.Yu.Khrennikov, K.Starkov, “Probability amplitude in quantum like games”, arXiv:guantph/0308074 (2003). [7] A.A.Grib, G.N.Parfionov, “Can the game be quantum?” Notes of Scient. Sem. of St.Petersburg's Branch of Steklov Mathematical Institute of the Russian Academy of Sciences, Vol. 291, 1-24 (2002). Roger Penrose. The Emperor's New Mind: Concerning Computers, Minds, and the Laws of Physics. New York: Oxford University Press, 1989. The dynamics of stock exchange based on the formalism of weak continuous quantum measurement Journal of Physics: Conference Series 238 (2010) 012035 рр. 1-8. 13th IMEKO TC1-TC7 Joint Symposium. Without Measurement No Science, Without Science No Measurement, S Melnyk I Tuluzov Quantum Economics – Mysticism or Reality Physics of Mind and Life, Cosmology and Astrophysics. – 2006. – № 2. – Р. 48-57. S.I. Melnyk, I.G. Tuluzov, A.N. Omelyanchouk Physical Methodology for Economic Systems Modeling Electronic Journal of Theoretical Physics 7, No. 24 (2010) pp. 57-79 (Italy) Tuluzov I. Мelnyk S. MAJORANA PRIZE 2010 Quantum Analog of the Black-Scholes Formula (market of financial derivatives as a continuous fuzzy measurement). Electronic Journal of Theoretical Physics 5, No. 18 (2008) pp. 95-104 (Italy) Melnyk S. Tuluzov I. Hameroff, S.R., and Penrose, R., (1996a) Orchestrated reduction of quantum coherence in brain microtubules: A model for consciousness. In: Toward a Science of Consciousness - The First Tucson Discussions and Debates, S.R. Hameroff, A. Kaszniak and A.C. Scott (eds.), MIT Press, Cambridge, MA. pp. 507-540 Quantum mechanics and path integrals, R.P.Feynman, A.R.Hibbs, NY 1965 Mensky M.B. Continuous quantum measurement and path integrals.- Bristol and Philadelphia: IOP Publishing, 1993.

Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 68-76 Oliver, A. J., Samapatti, Dispassionate Observer & Creative Dying 68 Essay Samapatti, Dispassionate Observer & Creative Dying Alan J. Oliver* Abstract In this essay, I illustrate that life is an interactive process between the dispassionate observer, seer, and an individual life form, beginning with the first appearance of life. This is why the seer’s sense of “knowing the subject” is a dispassionate and nevertheless a conscious observation, because the seer’s awareness is at the level of the first appearance of conscious intelligence. The subject’s awareness of the change is a conscious awareness, and we call that conscious awareness mind. A change of the mind observed by the dispassionate observer becomes a memory. I also describe the Samapatti sessions I had within a cancer patient – They were called “Creative Dying”. Keywords: Samapatti, dispassionate, observer, mind, awareness, memory, creative dying. Introduction In the Vedic philosophies, there is an aphorism about the steps one might encounter in a course of study. The aphorism is: When the student is ready, the teacher appears. The aphorism does not necessarily relate to only a structured course or to a specific teacher. And it does not confine itself to persons who are actively seeking any specific knowledge. It obviously can also apply to those who, like me, are driven to understand what has always been beyond the reach of my mind so far as where my mind seems to be somewhat different. At the start of my journey, I didn’t know what was different and I only had other people telling me it was so, even though they, like me, didn’t know how or why I was different. Putting together what has started to assemble itself, I have found more than I thought possible. Starting Point Throughout history, Western philosophers have sought to understand consciousness, and in recent times the general conclusion has been that consciousness arises in the brain. The questions of how it could arise in the brain, and why we are conscious, remaining unanswered. Eastern philosophers had addressed these questions many millennia ago and had developed answers, all of which are related to a whole reality, in the sense that consciousness is a fundamental of that reality. Our Western thinkers are reluctant to accept much of Eastern philosophy and its related science and beliefs. With that in mind as a starting point, the first point is not so much about these differing viewpoints but in recognising the obvious; whatever the viewpoint, it remains the same whole reality. For that reason I can only make parallels rather than contradictions. * Correspondence: Alan J. Oliver, Normanville, South Australia. E-mail: thinkerman1@dodo.com.au ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 68-76 Oliver, A. J., Samapatti, Dispassionate Observer & Creative Dying 69 One of the oldest record of the Eastern philosophies is found in the Vedas of the Aryan people, who, according to some, lived around the area of the North pole at a time before glaciation. How accurate that story is not raised as an absolute fact; it has more to do with the relatively recent translations of the Vedas differing with those of earlier scholars. In particular, the aspects of astrological observations in the earlier sections differing from later parts of the Vedas. These different observations relate to rising of the constellation of Orion, taken as the start of the solar year. These different points correspond to what one would find in different regions of the globe, inferring a probable migration to their more recent location in the Indus Valley. Despite the inferred change of location, the philosophy itself has remained essentially unchanged. The philosophy is found in the many Hindu schools of thought, and the essential message has to do with the basic understanding of a whole reality, centred on a trinity of belief which I have mentioned in earlier essays. These evolved through time, depending upon which particular school of thought one might study. These can be the trinities of Brahman (Creator), Vishnu (Sustainer), and Shiva (Dissolver), or Sat (Existence), Chit (Knower) and Ananda (Bliss), and from Patanjali’s Yoga Sutras we have Purusha and Prakriti, in which we have the Gunas, which are Sattva, Tamas, and Rajas, all being the result of Purusha reflecting upon Prakriti. Purusha means the equivalent of the notion of God as Creator. Satchitananda, with its aspect of the knower, tells us that this composite term can be regarded as consciousness being a fundamental of reality. In the Vedic description of the inferred interaction between Purusha, as Pure Consciousness and the material and non-material states of Prakriti, we find there is a specific kind of space called Akasha; not a physical space but a space in which matter becomes atomic and having the title of the Greatest Teacher. This same title of teacher is given to Mahat, which is the first point of the reflection of Purusha on Prakriti. The reflection introduces intelligence into the relationship. As this teacher first appears in the reflection of Purusha on Prakriti we are being told that Purusha, the Absolute Creator, is aware of its own reflection, which is to say it is conscious. The inference here is that this conscious awareness has been imparted to the whole reality. Patanjali also says that Purusha is without ‘distinguishing mark,’ inferring the reflection has no effect on Purusha and vice versa. Akasha This word, meaning a special kind of space, the greatest teacher, and the state in which matter becomes atomic, is central to any understanding of consciousness, God, and prespacetime. From this common title I have assumed that the whole description is about a state prior to the evolution of matter, including the viewpoint of the individual, called Ahamkara, ego, or I AM. Science has a name for that space the Vedas have called Akasha, nonlocal space; and as the word infers there is no locality, which is why it would have to be devoid of space and time. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 68-76 Oliver, A. J., Samapatti, Dispassionate Observer & Creative Dying 70 Patanjali says that the smallest particle is merely a point without mass, while the smallest space from the physicist’s perspective is the Planck Length of 10-33 cm. For Patanjali, this is the state in which matter becomes atomic, while its equivalent in physics would the theoretical threshold between classical physics and the quantum state. My suggestion is that both are perspectives of the same state; it is just a matter of different terms from a different time in history. The standard model of physics describes particles and fields as the precursors of atomic matter, which, for the purpose of this essay, I am saying is also what Akasha means. The difference being that Patanjali says there is consciousness or information there as well, hence the title of the Greatest Teacher. Physics notes that information also plays a part in measurements made of entangled particles at that quantum level. In that sense, I am suggesting it may be the same process by which information can be inferred to be passing between the seer and subject in Samapatti. The Yoga Sutras also mention memory and Samapatti, which is really what we are examining, because Samapatti relates to both memory and consciousness. The main question people will have about Samapatti is: “How does information pass between the seer and the subject with no physical or sensory contact? If one can accept that transfer of information, then the same would be true of psychics and their access to information about a subject/client. I know from watching my wife, a Reiki practitioner, in a distant healing situation in which she has experienced information from her distant subject, that she has been operating in that same Samadhi state. This information she gained from the subject’s mind is usually in the form of pain, discomfort, or some form of stress or even joy. And exactly as is the case of the seer in a Samapatti situation, she can differentiate between the client’s pain and her own pain free state in that moment. This is Einstein’s ‘action at a distance’. In respect of this nonlocal state, Akasha as the teacher obviously has access to information in that nonlocal state, otherwise how could Akasha possibly teach? If we add to that absence of locality the absence of time it begins to make a bit more sense. If Mahat represents the first appearance of consciousness as the result of Purusha’s reflection, then this represents the first imbalance between the Gunas, and it is this imbalance which begins the transformation of particles and fields into real matter. Like a pebble dropped into a pond, the ripple effect is instantaneous; more specifically, it is simultaneous with every resulting ripple within Akasha because there is no time. In a state without time this transformation is simultaneous as an observation. I use the word, observation, because this state has the characteristic of knowing, and just like the ripples in my mythical pond, Chit is knowing by observation at every dimensionless point within real matter, in real space, and in every moment in real spacetime. There are three simultaneous observations; one prior to the reflection, one after the reflection, and one of the transformation into real matter. If one discounts the first observation, it is still memory. That discount would be more about whether there needs to be a God or not; in my opinion the fact of the evolving of matter from non-matter is a given in physics, and for the moment we can leave it at that. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 68-76 Oliver, A. J., Samapatti, Dispassionate Observer & Creative Dying 71 In Samapatti, a seer is aware of (focused upon) the subject and will know how the subject feels in a physical and emotional sense. The subject becomes aware of the seer’s stillness, and that awareness displaces the subject’s previous state, which may have been elation, sadness, concern or pain. The seer will differentiate between his own stillness and the subject’s initial state, as well as the change in the subject’s state. It is important to point out here that the subject may not be necessarily visible to the seer. The concept of a distant healing is valid for a seer, a Reiki practitioner or a psychic. It is the same process. My understanding of Samapatti is that I believe it to be an entanglement, in exactly the same sense as a physicist would regard two entangled particles. The state of the seer is what Patanjali would call Samadhi. There are two kinds of Samadhi, the first is called Samprajnata Samadhi, which is a Samadhi achieved through a focus on an object or sound. The second is called Asamprajnata, which is a Samadhi without an object. It is a permanent state synonymous with Mahat, and has the characteristic of knowing without an object to be known. It is the dispassionate observer, synonymous with that of Purusha in that what it knows does not have any effect on the knower. This is why the seer’s sense of ‘knowing the subject’ is a dispassionate and nevertheless a conscious observation, because the seer’s awareness is at the level of the first appearance of conscious intelligence. The subject’s awareness of the change is a conscious awareness, and we call that conscious awareness mind. A change of the mind is called a Samskara, and that change observed by the dispassionate observer becomes a memory. The memory, the conscious awareness of both the subject and the seer, all happen in that nonlocal state. To sort out that conundrum we need to remind ourselves of the nonlocal state, which is a common ground in the sense that all matter has within it the nonlocal information related to the particles within all matter and the immediate physical space. Physics recognises this process when it says that ‘a measurement on one of two entangled particles will be evident on its unmeasured partner.’ Recently, I read Norman Doidge’s book, “The Brain that changes itself3”, in which he talks about brain maps and the changes to those maps which is called brain plasticity. While Doidge is writing about brain plasticity in respect of medical and psychiatric research, the salient point for me is that of brain plasticity as I have applied it to thinking and the brain; to me it makes sense to use the term, brain map, rather than neural correlates, in the context of the process of Samapatti and of samskaras. The effect of the seer’s focus on the subject does indeed make a change in the subject’s brain when the subject becomes consciously aware that a pain has diminished, or whatever the effect has been. The simple fact is that the awareness of the effect indicates that the brain map has changed. Thinking Doidge tells us that a brain map is a network of specific synapses in the brain which are involved in producing a physical action or mental state in the body. Thinking, as a process, is the sequential series of thoughts one is aware of moment by moment. A moment has no definite ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 68-76 Oliver, A. J., Samapatti, Dispassionate Observer & Creative Dying 72 duration and one seldom notices the time of each thought; it is the flow of the thoughts which gives the impression of a stream of consciousness. From Hari1’s analogy of a computer and the programmer, I was introduced to the idea of mind being the same as memory, with the content of mind being the moment by moment iterations of the information in memory. When I realised that a memory is a conscious observation, the idea of a conscious mind became an easier concept for me to understand. To understand this reasoning one must realise the brain never has a blank slate. There would have been an initial brain map, I cannot guess what that moment would have been; but it would be certainly a real brain map at birth. From what Patanjali tells us, at any moment in time a person will have a brain map which gives us the conscious awareness of something. This is surely fundamental if we are to believe we are conscious. Taking that as a starting point, we have a thought which comes about because the dispassionate observer has made an observation about our previous thought. Remember, from Hari we found that mind is memory. This dispassionate observer is in the nonlocal space of every particle of the brain matter, including the brain tissue of the synaptic network. A thought represents a change from the previous thought and relates to the specific samskara resulting from that change. Brain plasticity gives us the momentary brain map, allowing the conscious awareness of the map’s change from the previous thought. Therefore, consciousness is a moment by moment Samapatti in which the dispassionate observer is the seer and the individual’s brain map is the subject. To put it bluntly, all life is a kind of Samapatti, from a single cell through to every living form. Returning for a moment to my assertion that a brain map would exist at birth, I can provide an explanation. During my time counselling my friend Emma, the lady with breast cancer mentioned in earlier essays, she had the firm view that her mother had never shown her any expression of love. I asked her “When was the first time you saw your mother?” Emma began to cry, and I asked “Why are you crying?” Emma said “I saw the love on my mother’s fact as the nurse passed me to my mother as I was born”. We could say that Emma had her first ‘out of body experience’, although it was being out of her mother’s body. What is important here is that at birth Emma’s brain map would be relatively empty of any sensory input from her own eyes because our eyes lack that visual acuity. This means that the infant, Emma, was the seer in Samapatti. The Teacher Patanjali tells us that all of the information at that level of the dispassionate observer is available to anyone in that state and I can illustrate this with one of my own Samapatti experiences. Going back to the question of how did Emma access the experience of seeing her mother? As someone lacking the faculty of visual imagery, I have found that in Samapatti a subject has ‘seen’ what I thought I would like to do for the subject, and at times I have ‘seen’ what the subject visually imagined. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 68-76 Oliver, A. J., Samapatti, Dispassionate Observer & Creative Dying 73 Therefore, I can understand how Emma, the new born, with an ‘empty’ mind would naturally be in Samapatti in the role of the seer, and had recalled the nurse’s viewpoint of Emma’s mother receiving the child. I believe this is exactly what happens when patients report ‘near death experiences’ in which they see or hear people who had been near them while they were ‘near death’. Of course, the experience is remembered as being very real, just as Emma believed she had seen her mother’s first look at her. The point here is that when Emma had this experience she was ‘the seer’ in the Samapatti state. When I asked her that question she immediately had that experience. This was not an experience she had had at her birth. But if we remember that the dispassionate observer is in all of the nonlocal space; that would include the space in the hospital room. ‘The teacher appears’ is related to the question asked, not just a person; the space in that moment had an observation of the whole room. That whole room space would be the simultaneous observation of everyone in the room, and to that extent receiving every observation would give a confused picture. But when the question is specific it can yield information we didn’t know we ever had. I still have no idea why I even asked the question. My first response to hearing myself ask it was one of surprise. Some time earlier we had decided to call these Samapatti sessions ‘Creative Dying’ and I can only guess we operated within that context. In a broader context, I have the view that at birth, every child is in that Samapatti state and in the role of the seer. This is how an infant slowly learns about its world and develops its world view, most of the time centred on its mother as the primary care giver. This is where body language is the way the lessons are learned, and confirmed by the infant/seer. It is not exclusive to humans. Most mammals at least learn through this process, which is why motherhood is by far the most important period in a child’s life. The less obvious point is that life itself is the same interactive process between the dispassionate observer and an individual form, beginning with the first appearance of life. Creative Dying A recent TV documentary on Channel 5 UK television explored people with extraordinary abilities, some of which could be seen as disabilities, such as the children from one family who were unable to experience pain. DNA analysis of one of the children may lead to the possibility of using the knowledge gained from that particular gene to provide a way to manage pain in a palliative care context. This approach to pain management reflects the idea that a change in a paradigm can originate from a situation unrelated to the ‘normal’ approach by researchers. It reminds me of something I had said to a breast cancer patient, Emma, who had asked me for some support. When she asked me how I would proceed I said I did not know, and that we would have to start with the result and work backwards from there to now. When I asked what she wanted most of all she said it was certainty rather than faith. The most obvious certainty was that we all die at some point, so it could not possibly be the certainty that she wouldn’t die. Emma accepted my outrageous statement and we did all that I could provide, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 68-76 Oliver, A. J., Samapatti, Dispassionate Observer & Creative Dying 74 and that was Samapatti every time I went to visit her. We called it creative dying for the want of a better name. All in all I saw Emma for about eight years, beginning with meeting once a month, then more often depending on her chemotherapy treatment while that lasted. In her final year, I used to see Emma about twice a week, increasing to three or four times a week, depending on what time I had available after work. What we had found over those visits is that Samapatti provided a way for Emma to separate herself from her situation and just be still. When Emma went into palliative care I would visit her every evening and sit beside her bed until morning. Initially I would find her sitting up in the bed, eyes fixed on the oxygen gauge; she was afraid to go to sleep. I had explained to Emma that the calmness in Samapatti was exactly what one feels like after dying. During these visits Emma gradually became calm, probably from many hours of Samapatti. Eventually, as soon as I walked into her room she would ask me to ‘zap her out of it.’ On what became my last visit Emma announced she was getting married; I asked who she was marrying and she said “I am going to marry Emma”. The following evening at work I had a call from the hospital telling me that Emma had died. That particular experience has been the basis for my research into Samapatti. I always knew it was something I was not equipped to teach anyone because I had not been taught how to enter that state. All of what I have written over the years has been my way of coming to terms with this state as my natural state. From the Yoga Sutras of Patanjali was learned how others can attain that state by studying with an accredited master, and that gave me some understanding of that state. At the same time it reinforced the feeling that either I am a fraud or there must have been another way to be “I” that state, and that way must have been through something I did not seek. Patanjali even had an answer for that too, one can be ‘born that way.’ When I look at the question in terms of neural correlates there is another possibility. Around the age of three I suffered from febrile convulsions, a condition brought about through high body temper-ature. This was towards the end of the great depression, about 1938. My oldest brother told me that after I came home I was different. I could not understand anything they said unless they explained it by way of drawing a picture. Nothing has changed it seems; I have never (since then) been able to imagine anything. What this suggests to me is that imagining is a faculty of mind which, like any thought, requires access to memory. It is quite possible that the sustained high temperature during my convulsions has disabled whatever memory I had developed up to that point. This could include the method of processing information in a general sense, a method I had learned up to the time of the convulsions. Looking back on more recent times I can recall my many conversations with Bevan Reid, where he was convinced I understood his biophysics. I did understand during the conversation because I am always in Samapatti. This is why, when my brothers drew pictures, I could understand what it was they were explaining. And from my quirky memory process I retain a narrative of what they said as well as what I understood at the time. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 68-76 Oliver, A. J., Samapatti, Dispassionate Observer & Creative Dying 75 The Thought Experiment is ‘to put you in God’s shoes.’ Most of what people call a religion has a remote superior being, a creator who is remote from this reality. And oddly enough, just about every one of those religions hold the belief there is only one God. Most say God is omnipotent, omnipresent and eternal. In a scientific sense this would probably mean that God is nonlocal. The Hindu schools of philosophy say that God is ‘without distinguishing mark, a position which is the next step away from Samadhi. Be that as it may, let us have a slightly less rigorous experiment where you can just be yourself and have God be the way of being in a higher Samadhi. And to make your task even easier, we can skip creation and just consider what follows the emergence of life through to the exponential point of evolution we enjoy today. Every form of life, animal and vegetable, breathes to some extent, some breathe oxygen and some breathe carbon dioxide, at least on this planet. So, if God is the first cause of all of this, just suppose that is so, and that you (God) sustain it all. If you can do that, consider that word, sustain; it is something you do for every form of life. So how do you rationalise predator and prey? Sickness and health? War and peace? Rich and poor? Of course, if you think about the Hindu concept of ‘without distinguishing mark’ it does make a lot of sense at that level of high Samadhi. It looks like God is on to a good thing here. But if our greatest goal is to be united with God one would have to have reached a similar position beyond rationalising. Krishnamurti once said the problems of the world today all come from the way we think, to have any chance of resolving those problems cannot be found by continuing to think this way. We clearly have to think in an entirely different way. You could be like Emma and try to think from the position of the result and work backwards to your now. I recall one of my first poems. God's Game. The last lines of which are: Having shed the comfort of fantasy, I am ready for the quest. I have now shed the comfort of fantasy; I had to experience the confusion around and in me. So, now I can say; There is only Purusha, which means there is only one conscious intelligence - non duality. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 68-76 Oliver, A. J., Samapatti, Dispassionate Observer & Creative Dying 76 Samapatti is Purusha reflecting on Matter. Matter exists only for conscious intelligence to have experience, which Purusha knows through Samapatti. The first reflection creates matter from a nonlocal state, and as that nonlocal state is the state in which matter evolves, matter becomes known. The confusion comes from the awareness in mind, which is matter, mistaking its awareness for conscious intelligence. Bliss is the realisation of the difference. It seems that what I have written is a demonstration of the confusion. And I am now on the other side. References 1. S. Hari & A. J. Oliver (2015), Samapatti & Knowing without Mind: Explanation by Vedanta, Scientific God Journal, 6(11): pp. 662-675. 2. Lokamaya Tilak (2016), The Arctic Home of the Vedas. Createspace. 3. Norman Doidge (2007), The Brain that Changes Itself. Penguin Books. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 189 Exploration Life Science Research with an Interface to Quantum Physics (Part I) Janina Marciak-Kozłowska1 & Miroslaw Kozlowski*2 1 2 Institute of Electron Technology, Warsaw, Poland Warsaw University, Warsaw, Poland Abstract In this paper, we study the emission of human brain waves. The classical and quantum models are evaluated and compared to existing experimental data. Part I of this two-part article includes: 1.The Brain waves. Overview of the research; and 2. Classical and quantum brain waves. Keyword: Life science, interface, quantum physics, emission, human, brain wave. 1.The Brain waves. Overview of the research Single-photon phenomena in the life sciences Single quanta of light have been relevant for illustrating fundamental quantum principles but they are also ubiquitous in the life sciences: The most efficient detection techniques for fluorescent biomolecules are sensitive on the single photon level. Individual particles of light are also of direct relevance in biological processes as they may affect the structure of individual molecules which in turn can transduce signals in living organisms. The retinal molecule can switch its conformation after absorption of very few photons and thus turns the human eye into one of the most sensitive light detecting devices that exist. Between two and seven photons are usually sufficient to be perceived by a dark-adapted human observer (Hecht et al., 1942). Various studies indicated that test persons could even count the number of photons with a reliability that was only limited by quantum shot noise (Rieke and Baylor, 1998, and citations therein). Single photon detectors are of great interest for quantum communication and it has recently been suggested that octopus rhodopsin, chosen by evolution because it is well-adapted to the dark of the deep oceans, may be a useful component in such applications (Sivozhelezov and Nicolini, 2007). But also single photon sources are gaining increasing importance in quantum communication or computation protocols and single molecules are considered to be relevant emitters (Lounis and Orrit, 2005). When we talk about the quantum properties of light we usually refer to its wave-particle duality, the grain- iness and quantum statistical properties, such as photon bunching, anti-bunching or * Correspondence: Miroslaw Kozlowski, Prof. Emeritus, Warsaw University, Poland. Email: m.kozlowski934@upcpoczta.pl ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 190 squeezing (Glauber, 2006). Fluorescence correlation experiments with proteins (SanchezMosteiro et al., 2004) have revealed both the discrete quantum nature of molecular energy states and the non-thermal quantum statistics of light: An excited single molecule may usually not absorb a second photon of identical wavelength - unless the excited state has decayed. The emitted photons are therefore released with a time structure which differs from that of thermal light sources. Photons emitted by a single molecule come in an anti-bunched rather than a bunched time series. It remains, however, still open whether single-photon emission is explicitly used by living systems. In contrast to that, artificially grown quantum emitters have found many applications in the life sciences. The characteristic energy of a quantum system is connected with its spatial dimensions. This is in particular also true for semiconductor nanocrystals, which measure only a few nanometers in diameter and whose color can be changed from blue to red by growing them to larger sizes. Fluorescent quantum dots are used as highly efficient labels for biomolecular imaging and they allow to follow the dynamics of marked receptors in the neural membrane of living cells (Dahan et al., 2003). Similar results have recently also been achieved with nanodiamonds. Their nitrogen vacancy centers exhibit strong and stable fluorescence, they are biocompatible and they have also been proven to be highly sensitive quantum probes for magnetic fields on the nanoscale (e.g. Balasubramanian et al., 2008). Quantum tunneling in biomolecules: from enzymatic reactions to the ol- factory sense? Living organisms are enormous biochemical reactors, making and breaking zillions of chemical bonds every day. To a large extent the reaction rates are controlled both by thermal activation and enzymatic catalysis. It has been a long-standing question whether quantum tunneling is also involved and whether its presence provides an evolutionary advantage. This concerns the tunneling of electrons, protons and even entire small molecules. The theory of electron transfer has a long history (Marcus, 1956). First evidence for electron tunneling was derived from the oxidation rate of cytochrome (see Fig. 3b) in the bacterium chromatium vinosum. Since the reaction speeds were both large and temperature independent at low temperatures (<100 K) it was concluded that they are incompatible with a thermal activation model alone (De Vault and Chance, 1966). Electron tunneling has actually been identified as a widespread process, found in photosynthesis (Blankenship, 1989), cellular respiration (Gray and Winkler, 2003) and electron transport along DNA (Winkler et al., 2005). While speculations about proton tunneling had also been around for long (Lo¨wdin, 1963), first experimental evidence was only given in 1989 (Cha et al., 1989) for the enzyme alcohol dehydrogenase, which transfers a proton from alcohol to nicotinamide adenine dinucleotide. Since tunneling depends on the mass of the object, the tunneling rates must change when hydrogen is replaced by the chemically equivalent deuterium which doubles the atomic mass. This kinetic isotope effect was confirmed and gives good evidence for the presence of proton tunneling. Since then, many other enzymatic reactions were ascribed to proton tunneling (Glickman et al., 1994). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 191 It has to be noted, however, that the tunneling distances involved in all these reactions are typically shorter than 0.1 nm and the protons traverse the barrier at energies around 10 kcal/mol (0.4 eV) below the potential maximum (Masgrau et al., 2006). The simultaneous tunneling of several particles has also been discussed, including double, triple and even quadruple proton exchange in cyclic molecular networks (Brougham et al., 1999). The transition rates in these experiments were measured using NMR spectroscopy and the temperature dependence of the reaction rate as well as the kinetic isotope effect were taken as witnesses for the presence of hydrogen tunneling. Even the tunneling of entire small molecules, i.e. formaldehyde (CH2 O), was proposed based on the temperature dependence of its photo-induced polymerization rate (Goldanskii, 1979). Turin (Turin, 1996) also opened a public debate by suggesting that we are even able to smell quantum tunneling. Most aspects of our sense of smell are very well understood without it. Linda Buck and Richard Axel received the Nobel prize for their description of the mammalian olfactory system. They identified transmembrane proteins that encode for odor receptors in the olfactory epithelium (Buck and Axel, 1991). Each of them can sense multiple odorants. And each odorant can be detected by different sensors. Most smells can be perfectly explained (Zarzo, 2007) by assuming a lock-and-key mechanism, where an odor molecule binds to a specific receptor combination depending on its size, shape and chemical groups. Based on much earlier hypotheses (Dyson, 1938), Turin suggested that smell is, at least additionally, cor- related to the vibrational spectrum of molecules and that the receptors perform phonon-assisted inelastic electron tunneling spectroscopy to identify the odorant. This idea should explain why our nose is able to distinguish molecular groups of similar geometry but different vibrational spectra, such as for example OH and SH or ferrocene and nickelocene (Turin, 2002). However, recent experiments (Keller and Vosshall, 2004) rejected this theory, while newer theoretical work conceded a conceptual viability of the idea – even though without being quantitatively decisive (Brookes et al., 2007). Concluding, we see that quantum tunneling is certainly present in a large number of biological processes, but experimentally proven only on the level of small-scale chemical reactions. Coherent excitation transfer in photosynthesis Photosynthesis is a key process for life and often considered as a role model for future light harvesting technologies (Blankenship, 2002). It is differently realized in plants, algae or bacteria. But they all convert light to chemical energy. A closer look reveals that photosynthesis involves a plethora of highly complex processes, such as long-ranged excitation transfer, redox-reactions, hydrolysis, proton transport or phosphorylation. In many parts of the system – including the wet-chemical material transport – we don’t expect to find significant quantum coherence or entanglement, but others may actually require the notion of quantum tunneling, coherent excitonic transfer or matter-wave interference. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 192 The photosynthetic complex is a membrane-bound system with many embedded functional subunits. The energy conversion starts with the absorption of an incident photon by a pigment molecule, e.g. a chlorophyll, porphyrin or a carotenoid molecule embedded in a protein structure, the antenna complex. The large number of these dye units ensures a high photo-absorption probability, and their arrangement enables an efficient excitation transfer from the primary absorber to the reaction center. The reaction center is a pigment-protein complex which contains a dimer, called the special pair. When it is excited, it donates an electron to a neighboring acceptor molecule. Fast secondary processes prevent the recombination of the ion pair and trigger the release of protons that are first transferred across the membrane and later used to fuel, for instance, the synthesis of adenosine triphosphate (ATP) from adenosine diphosphate (ADP). Several recent studies (van Grondelle and Novoderezhkin, 2006; Cheng and Fleming, 2009) emphasized how well the excitation transfer from the antenna pigments to the reaction center is optimized. A fast conversion is important since any delay would increase the chances of relaxation mechanisms to channel energy into heating instead of chemical potentials. Early explanations of the energy transport, based on incoherent and dipole-dipole-mediated excitation hopping between molecular sites (F¨orster, 1948), failed to explain the observed transfer rates. Delocalization and coherent exciton coupling between the closely packed antenna pigments were therefore suggested as the most likely explanation, with experimental support rapidly growing throughout recent years. Modern two-dimensional Fourier transform spectroscopy allowed to probe the various excitation transfer pathways between the molecules on a femtosecond time scale. In particular, experiments performed on a 77 K cold bacteriochlorophyll Fenna–Matthews–Olsen antenna complex were able to reveal exciton delocalization (Brixner et al., 2005) and longlasting coherence in the excitonic energy transfer observation of a spatially and temporally extended coherence, covering several nanometers and time- spans as long as a few hundred femtoseconds, is highly remarkable and it has triggered a growing number of scientific groups to focus their theoretical and experimental work on that question. As of today, a rich set of detailed data has already been collected to characterize the energy levels, transfer rates, intramolecular and intermolecular coherences. In particular the latter raised the question how to connect these findings to related fields in quantum physics. When there is coherence, what is the role of constructive or destructive interference? And are we allowed to use the language of quantum information processing to describe the highly efficient natural transfer of information and energy in light-harvesting complexes? It has been suggested that a wavelike sampling of the energy landscape or even a quantum search algorithm might permit to find the fastest route from the antenna to the reaction center (Engel et al., 2007). The excitation transport has also been associated with quantum random walks (Mohseni et al., 2008). In contrast to classical random walks - which we also know from Brownian motion - the position of the quantum walker would not be a single random position but rather a superposition of positions. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 193 The incorporation of interference effects in the theoretical reasoning led to further considerations concerning the possible role of the protein environment (Rebentrost et al., 2009; Olaya-Castro et al., 2008), since a close look at wave physics reveals that coherence can be both beneficial and a hindrance if the aim is to optimize the speed of transport. On the one hand, the simultaneous wavelike sampling of many parallel paths could possibly result in finding a faster way to the final goal. But on the other hand the presence of an irregular lattice of scattering centers (static disorder) may actually suppress wave transport because of destructive interference. This phenomenon, well known in solid state physics, is called Anderson localization (Anderson, 1958). In that case, thermal fluctuations of the protein environment might therefore be crucial and help to avoid localization and thus assist in the excitation transfer (Caruso et al., 2009). The importance of protein dynamics in eliminating Anderson localization was actually already discussed in an earlier paper by (Balabin and Onuchic, 2000), where multiple quantum pathways and interference were proposed for the electron transfer after the reduction of the special The role of interference in transport phenomena can also be visualized by recalling the analogy to an optical Mach-Zehnder interferometer (as shown in Fig. 1d): Depending on the setting of phases, wave interference can guide all excitations to either one of the two exits. Quantum coherence may then be the best way to channel the interfering quanta to the desired output. But if the wave phases happened to be initially set to destructive interference, quantum coherence would be a severe handicap. In this case, even random dephasing processes would help to optimize the transport efficiency. External perturbations may also be important for energetic reasons: the electronic excitations have to be transferred between complexes of different energy. If the molecular states were too well defined, the lacking energy overlap would reduce the transfer rate. External perturbations may broaden the transition bands and thus increase the coupling between neighboring molecules. Recent experiments by (Collini and Scholes, 2009) however hint also at another possible role of the protein environment. In their experiments they could show that coherent electronic excitation transfer along con- jugated polymer chains occurs even at room temperature. These long lasting coherences (200 fs) could only be observed in intrachain but not in interchain electronic excitation transfers. All of the models described above bear in common that they rely on quantum coherence and decoherence and that they may be robust even under ambient environmental conditions – over short time scales. It is thus the fine interplay of coherent exciton transfer, decoherence and dephasing that yields the best results and which seems to reign one of the most important reactions in nature. Conformational quantum superpositions in biomolecules. Since atoms can exist in a superposition of position states this may also lead to a superposition of confor- mational states in molecules. A tunneling-induced superposition of conformation states is conceivable. It becomes, however, highly improbable when many atoms have to be shifted over large distances and across high potential wells during the state change. Photoisomerization is another way of inducing ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 194 structural state changes in molecules - now using photon exchange, instead of tunneling. This opens the possibility to connect even energetically separated states. The photo-induced all-trans– 13-cis transition of retinal is a famous example where a single photon can cause a sizeable conformation change. But much of the subsequent atom rearrangement occurs in interactions with the thermal environment (Gai et al., 1998). In spite of that, it was possible to gain coherent quantum control in this process. Applying pulseshaped femtosecond laser excitation to retinal in a native protein environment (Prokhorenko et al., 2006) achieved a modulation of the isomerization yield by ±20 %. The detected dependence on the laser phase is a good indication for the relevance of quantum interference among vibrational states. But a coherent superposition of functionally different configuration states, instead of electronic or vibrational states, has not been achieved for any large biomolecule, so far. Decoherence has often been named to explain the prevalence of chirality in biomolecules. If a molecule may exist in two enantiomers, quantum mechanics allows, in principle, also for a coherent superposition of the left-handed and the right-handed state. In practice, however, this is not observed for larger particles. An intuitive argument is based on the fact that various scattering processes between a molecule and its environment depend on its chirality. This may include the scattering of polar light and elementary particles or the interaction through higherorder London dispersive forces between polarizable bodies. Such events may act as quantum measurements and pro jections onto a chirality state. And in many cases, the energy barrier between the symmetric ground states will then be too high to allow for their spontaneous mixing on a time scale comparable to the scattering events (Trost and Hornberger, 2009). The generation and controlled decoherence of chirality superposition states in biological molecules thus still remains an open challenge. The lack of any experimental evidence for coherent conformation superpositions in large molecules also seriously questions a recent model by Hameroff and Penrose who suggested that the collapse of such superpositions in microtubuli may be the cause for the emergence of human conscious- ness (Hameroff and Penrose, 1996). Spin and the magnetic orientation of migratory birds. It is well established that various animals are able to derive direction information from the geomagnetic field (Wiltschko and Wiltschko, 1995; Ritz et al., 2000; Johnsen and Lohmann, 2008). Some mammals per- ceive the Earth’s field as a polarity compass, distinguishing north and south, while birds and reptiles rely on an inclination compass that discriminates between polewards and equatorwards and which exploits both the intensity and the gradient of the field. Interestingly, it could be shown (Wiltschko and Wiltschko, 2006 and refs. therein), that the the orientation in the magnetic field requires the presence of visible light beyond a certain photon energy and that an oscillating magnetic field (0.1-10 MHz) can disturb the bird’s senses. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 195 It has therefore been argued that vision-based magnetosensing might be rooted in the lightinduced formation of a radical pair (Schulten et al., 1978), a mechanism originally invoked to explain the photochemically induced dynamic polarization in nuclei (Closs, 1969; Kaptein and Oosterhoff, 1969): When light falls onto a donor molecule in the bird’s eye, it may excite it to a singlet state (Fig. 3c). The molecule may then transfer an electron to a neighboring acceptor molecule. The freshly formed pair of radical molecules usually starts in a singlet state (total spin quantum number: s=0), but in the presence of hyperfine couplings with the molecular nuclei it will undergo an interconversion between the singlet and the triplet state (s=1). Since spin is otherwise rather well protected from environmental influences on a short time scale, it is assumed that the spin pair remains quantum correlated, i.e. entangled in this process. This is also supported by a recent calculation (Rieper et al., 2009) where even a weak external oscillatory magnetic field noise was admitted and not able to fully destroy entanglement. The evolution of the electron spins both in the presence of the nuclei and the earth’s magnetic field will vary the ratio between singlet and triplet states. Since many chemical reactions are spin-dependent – in particular also the back-transfer of the electron from the acceptor to the donor – the spin evolution should also influence the ratio of molecular products that are finally formed in the bird’s eye. A model for the transduction from the radical pair to the neuronal correlates was proposed by (Weaver et al., 2000) who also estimated the requirements on the size and the temperature dependence of the system in order to yield a certain sensitivity. The radical pair mechanism was ascribed to the signalling protein cryptochrome that can be found in the bird’s retina (Wiltschko and Wiltschko, 2006). Both the electron transfer from a photo-excited flavin adenine dinucleotide along a chain of tryptophan molecules and the reverse recombination reaction are supposed to be sensitive to the geomagnetic field (Solov’yov and Schulten, 2009). The idea is further supported by recent experiments of (Maeda et al., 2008) who showed that the radical pair mechanism in the earth’s field is actually sufficiently strong to alter the chemical end products in a custom-designed complex that was built from a carotenoid, a porphyrin and a fullerene C60. In order to further corroborate that magneto-sensing is related to quantumcorrelated (entangled) electrons, (Cai et al., 2009) suggested to use a sequence of short radiofrequency pulses to obtain active quantum control over the radical pair spins, immediately after their creation. Such and related experiments are still required to further elucidate this intriguing phenomenon. Speculations on quantum information and biology on the large scale. Most puzzles of quantum physics are related to the way information is encoded and processed. Some re- searchers would therefore demand that quantum biology should be defined by its use of quantum information. The present section recapitulates two recent speculations which aim at much larger scales than that of a few molecules. We clearly state that, as of today, these hypotheses are without any experimental justification and even disputed on theoretical grounds. But as some of them have gained rather high popularity in discussions they merit mentioning and brief comments. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 196 Quantum physics and the human mind About two decades ago, Roger Penrose raised the question whether classical physics alone could suffice to explain the enormous problem solving capabilities of the human brain (Penrose, 1989). And he speculated that a combination of currently irreconcilable pieces of physics, namely quantum theory and general relativity, might open a new window to our understanding of human consciousness, i.e. another phenomenon which is hardly understood. Together with the consciousness scientist Stuart Hameroff he proposed a model, that assumes that the human mind may exploit at least two conformations of microtubuli as values of a quantum bit. The quantumness of the proteins was suggested to solve complex computational problems in the brain while the act of consciousness would be linked to a gravity-induced objective collapse of the quantum wave function (Hameroff and Penrose, 1996). Intriguing as the idea of macroscopic quantum coherence may be, the proposed model hits several hard bounds and controversies: As of today, no one has ever been able to prepare and characterize a useful coherent macroscopic quantum superposition of two conformations in a macromolecule, not even in the lab. And even if it existed in nature, decoherence is believed to be orders of magnitude too fast to make it relevant on physiological time scales (Tegmark, 2000; Eisert and Wiseman, 2007). An objective collapse of the wave function is currently also only one of many models to explain the emer- gence of classicality from quantum physics. The dynamics of the proposed gravitational collapse is neither theoretically understood nor experimentally observed. It may also surprise that microtubuli were chosen as the decisive agents in quantum consciousness. They are by no means special to the human brain but rather ubiquitous cell support structures. In spite of its potential deficiencies, the model serves a purpose in that it stretches the scientific fantasy to its very limits. And even though it is unlikely that all details of the proposal will survive future scientific explorations, experimental efforts in proving or disproving these details will lead to new insights into the relevance of quantum phenomena within the life sciences. Quantum aspects of the brain waves If highly transient neuron assemblies are indeed a key feature of the brain operations that cause consciousness, a critical issue—for scientists especially—is how they might actually be formed. The idea developed in this book is that because we have only one consciousness at any one moment (Arieli, 1995), then the dominant assembly for that moment would have to be so massive that it precluded the formation of any other sufficiently large rivals—the recruitment of, say, 107 neurons in less than 250 milliseconds. However, even this large number is simply the response of a group of neurons to a flash of light and does not necessarily entail consciousness. The requisite size of an appropriate neuron assembly might be far greater still. Classical synaptic transmission is perfectly adequate for coordinating the firing of a million or so neurons in a fraction of a second. It is important to remember that neuron firing of an action potential is not linear, with one domino causing the fall of its neighbor one at a time. Yet if the firing of one neuron causes N neighbors to fire, then after S steps, -N5 neurons will fire in a huge ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 197 three-dimensional domino effect. Even if N were as small as 10, only 6 steps would be needed to assemble a million neurons. But suppose that synaptic transmission is not, after all, doing the job. According to the calculations, the spread of activity from the epicenter activated by the flash of light is some 100 to 250 cm/s. This is much faster than a wave of seizure in epilepsy (1 cm/s), yet it is actually much slower than classic synaptic signaling, where an action potential can be propagated down the neuron axon at speeds of up to 10, 000 cm/s. Whereas classic synaptic signaling is useful in local circuits of neurons, perhaps a different process is operational in the more gradual recruitment of very large, global assemblies that will in turn be necessary for consciousness. A synapse is a highly specialized point of contact, as different from a mere gap as riverboat stations are from featureless banks facing each other across the water. (Levitan and Kaczmarek, 1996). A simpler but less specialized system involves the mere fusion of one dendrite of one cell with that of another, so that electrical current spreads passively, without the need for a participating chemical. These points of fusion are called “gap junctions.” Perhaps spread of activation through the agency of gap junctions is what distinguishes the formation of a very large neuronal assembly. In support of this idea, John Jefferys and his colleagues have confirmed that the much-studied oscillations of some 40 Hz are generated as a result of normal synaptic transmission. What is particularly intriguing, however, is that Jefferys has also shown that it is possible for neurons to work collectively at a much faster rate, that there are in addition much faster oscillations of some 200 Hz. This higher-frequency orchestration is mediated not by synapses but by gap junctions. (Draguhn, 1998) Perhaps the very extensive type of neuron assembly that mediates consciousness will be composed of synchronous neuron firing at a frequency far higher than the much-studied 40 Hz. However, because this type of activity depends on coherent gap junction signaling—which is less efficient than classic synaptic transmission—the time taken for large numbers of neurons to be recruited into a synchronous, large-scale assembly will be slower—the good half a second observed. These features—relatively slow-to-form but yet high-frequency coherence once established—might be advantageous in first stabilizing a moment of consciousness, and second in optimizing conditions, a very high-frequency firing, for the signature peptide profile to then be released. Another alternative to the traditional picture involves a very different mechanism that might operate at a much more minuscule level, beyond the cell itself, and beyond the classic physics of Newton which is successful for describing events in the everyday world, and with it, in principle at least, traditional neuroscience. Just such a vision has captured the imagination of the mathematician Roger Penrose and the anesthetist Stuart Hameroff. (Hameroff, Penrose, 2003) Their version of events does not rely on the classic generation of action potentials, but rather on a faster and far more speculative process that is based on quantum theory. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 198 Penrose and Hameroff’s speculations about the nature of consciousness begin by noting that in one interpretation of quantum theory, the very act of observation causes a system to be in one type of unpredictable state, a phenomenon they call “subjective reduction It is subjective because it requires an observer. In the brain, however, there is no outside observer, and hence the appropriate conditions might prevail under which quantum events are not downgraded subjectively, but rather occur spontaneously, without anyone watching. This hypothetical phenomenon has been called objective reduction (OR) by Penrose and Hameroff, who believe that the concept of OR could underpin a new type of physics. Because OR would not obey the computable and established rules of either quantum physics or Newtonian physics, they consider that this new physics would be most appropriate for generating consciousness—another incomputable phenomenon. Quantum theory offers the appropriate time and space scales for assembling millions of neurons in a fraction of a second into a working assembly. This procedure is known as quantum coherence. However, we have seen that classical processes can proceed just as well. Yet here, too, in quantum coherence, there might be a good candidate for a neural correlate of consciousness. Penrose and Hameroff have speculated that the medium of such orchestration could be the tiny, fluid-filled microtubules, which are present in virtually every cell in the body. Coherence would occur, they suggest, by exciting water molecules buried in a protein, tubulin the building block of microtubules. Tubulin can undergo conformational changes in molecular structure. The idea runs that these changes could support wavelike signals propagated in accord with quantum theory comes Penrose and Hameroff speculation: Once the number of neurons is sufficiently large, then in accord with the as yet nonexistent New Physics, there would be a spontaneous downgrading of the wave, an OR across large numbers of cells. This OR, a sudden commitment to one type of physical state, would somehow correspond to a moment of consciousness in the macro brain. As it stands, the existence of microtubules and the idea of quantum coherence as a basis for consciousness has not so much been shown to be wrong, but on its own, it has simply been unhelpful for biologists—it is too abstract to be usefully applied to the tangible brain, and it is without experimental motivation. For Penrose and Hameroff idea to qualify as a successful correlate of consciousness, three basic issues still need to be resolved before biologists can make use of it. First, we need a further feature to the scheme whereby the number of requisite coherent neurons can be increased from the tens and hundreds of thousands, to tens and hundreds of millions. Second, a means of catering for the role of chemically diverse transmitter systems is needed. Third, we need a reason for discriminating between certain microtubules, such that only those in certain neurons, and not in just any old cell, are appropriate to mediate consciousness at certain times. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 199 One possible way of overcoming these problems lies in a scheme advanced by the neuroscientist Woolf. (Woolf, 1975). Woolf’s model starts off conventionally enough. Neurons in a certain brain region, the basal forebrain, are active and release the transmitter acetylcholine, in the accepted fashion, on to neurons in the cortex. Acetylcholine will, again in the traditional way, act via its normal molecular targets, its receptors, on discrete modules of neurons, stretching some 1 to 2 mm2 in the cortex. But now some of the consequences might be unexpected: in addition to its action within local circuitry, Woolf has suggested a chemical-selective and site-selective means whereby the quantum coherence based on microtubule operations could be set in train. Models such as the one we have just explored, based on Woolf’s imaginative exploitation of the known actions of MAP2 and acetylcholine, are at the very least useful in that they cross the traditional disciplines of physics and neuroscience to show how a combination of phenomena, rules, and constraints from each can make a more robust and plausible model. Note that this hybrid theory is once again dependent on good old-fashioned transmitter signaling. We cannot rule out the possibility that acetylcholine—as a prototype neurochemical—plays an important role in triggering other, nonclassical events as well as at the more macro level of brain function; for example, as a neuromodulator, putting cells on red alert. All the electrical signals are generated in the same rhythm of oscillations. However, no single cell joins in all the activity all the time, but overall there are sufficient cells to maintain a synchronous activity for very long periods of time. Acetylcholine in this instance has enabled a whole population of cells to become more important than the individual units. Whatever the eventual mechanisms of attaining a transient coherence in a very large assembly of neurons turn out to be, there is no shortage of candidates even at the moment. The future will no doubt reveal more, along with means for testing which ones really do play a part in formation of assemblies, and hence in the reality of a neural correlate of consciousness that is not just necessary but sufficient. 2. Classical and quantum brain waves Classical theory of brain waves How the brain differ from hearts, livers, and other organs? All organ systems are enormously complicated structures, able to repair themselves and make detailed responses to external control by chemical or electrical input. Yet, only brains yield the amazing phenomenon of consciousness (Nunez, 2010). Complex adaptive systems, for which human brains provide the most prominent examples, are composed of smaller parts interacting both within and across spatial scales. They typically exhibit emergent behavior not obviously predictable from knowledge of the individual parts and have the added capacity to learn from experience and change their global behaviors by means of feedback processes. Other examples include stock markets, ecosystems, and all living systems. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 200 Several general features distinguish human brains from other organs, including the hallmark of richer hierarchical (or multi-scale) interactions. In contrast to simple cognitive “theories Nunez’s papers explicitly acknowledges brains as highly complex adaptive systems, emphasizing the critical contribution of cross scale interactions to their dynamic behaviors. In order to minimize communication barriers due to the complicated mathematics, several analog systems from disparate fields are employed. Neuroscientists are typically skeptical of brain analogs, typically for good reason; however, we are not claiming that brains are actually just like stretched strings, social systems, quantum structures, resonant cavities, hot plasmas, disordered solids, chaotic fluids, or any other non-neural system. In many complex systems, as spatial-temporal scales of observation are increased, new phenomena become evident by virtue of synergistic interactions among smaller-scale entities, which serve to explain data, typically in a mathematically aesthetic fashion For example, in the classical thermodynamics of equilibrium systems, it is possible to transition from microscopic molecular scales to macroscopic scales and employ the macroscopic variable temperature to describe the average kinetic energy of microscopic molecular activity. Many complex systems, however, operate in non-equilibrium states, being driven by nonlinear and stochastic interactions. For such systems, classical thermodynamics typically does not apply For example, the description of weather and ocean patterns, which includes important features such as turbulence, rely on semi-phenomenological mesoscopic models, in agreement with molecular theories but not capable of being rigorously derived from them. Phase transitions in magnetic systems and many systems similarly modeled require careful treatment of a continuum of scales near critical points. In general, rather than having a general theory of non-equilibrium nonlinear process, several overlapping approaches are employed, typically geared to classes of systems and often expanding on nonlinear treatments of stochastic systems (Gardiner, 1983).Given this general outline of complex systems, it should not be surprising that human brains support many phenomena arising at different spatial-temporal scales. One can study macroscopic neocortical phenomena such as electroencephalography (EEG) by appealing to a chain of arguments dealing with overlapping microscopic and mesoscopic scales. Such work is detailed in a series of papers presenting a theory of statistical mechanics of neocortical interactions (Ingber & Nunez, 1990). This approach permits us to develop EEG and other models of dynamic processes whose variables and parameters are closely identified with ensembles of synaptic and neuronal interactions. The mathematical formalism supporting this approach has only recently been made possible by developments in mathematical physics since the late 1970s, in the field of nonlinear non-equilibrium statistical mechanics. The origins of this theory are in quantum and gravitational field theory. EEG allows for accurate identification of distinct sleep stages, depth of anesthesia, seizures and other neurological disorders. It also reveals robust correlations with cognitive processes ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 201 occurring during mental calculations, working memory and selective attention. Scientists are now so accustomed to these EEG correlations with brain state that they may forget just how remarkable they are. The scalp EEG provides very large-scale and robust measures of neocortical dynamic function. A single electrode yields estimates of synaptic action averaged over tissue masses containing between roughly 100 million and 1 billion neurons. The space averaging of brain potentials resulting from extra-cranial recording is a fortuitous data reduction process forced by current spreading in the head volume conductor. Much more detailed local information may be obtained from intracranial recordings in animals and epileptic patients. However, intracranial electrodes implanted in living brains provide only very sparse spatial coverage, thereby failing to record the “big picture” of brain function. Furthermore, the dynamic behavior of intracranial recordings depends fundamentally on measurement scale, determined mostly by electrode size. Different electrode sizes and locations can result in substantial differences in recorded dynamic behavior, including frequency content and coherence. Thus, in practice, intracranial data provide different information, not more information, than is obtained from the scalp (Nunez, Srinivasan, 2006a). In practice, intracranial EEG may be uncorrelated or only weakly correlated with cognition and behavior. The information content in such recordings is limited by sparse spatial sampling and scale-dependent dynamics. Furthermore, most intracranial EEG data are recorded in lower mammals; extrapolation to humans involves additional issues. Thus, higher brain function in humans is more easily observed at large scales. Scientists interested in higher brain function are fortunate in this respect. The technical and ethical limitations of human intracranial recording force us to emphasize scalp recordings. These extra-cranial recordings provide estimates of synaptic action at the large scales closely related to cognition and behavior. Thus, EEG provides a window on the mind, albeit one that is often clouded by technical and other limitations. Since the first human recording in the early 1920s the physiological bases for the wide variety of rhythmic EEG activity, a proverbial “spectral zoo, “ has been somewhat of a mystery. In particular, human alpha rhythms, which are quite robust in wide awake (but relaxed) subjects with closed eyes, may be recorded over nearly all of the upper scalp or cortex and have preferred frequencies near 10 Hz. Given any unknown physical or biological system that produces oscillations at some preferred (or resonant) frequency f   / 2 , one of the first questions a scientist might ask concerns the origin of the implied underlying time delay x roughly estimated as    1 (1) The implied physiological time scales for the most robust human EEG rhythms (1 to 15 Hz) are t = 10 -160 ms. How does this delay range compare with mammalian physiology? Whereas early studies of membrane time constants in mammalian cortex were very short, typically less than 10 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 202 ms, more modern studies with improved recording methods report the wide range 20 -100 ms). But apparently in voltage-gated channels, the effective time constant becomes a “dynamical parameter” that depends on both membrane voltage and on time, thus genuine time constants are not really “constant.” (Koch, 2004 ) argues that the voltage response to very brief synaptic inputs is essentially independent of the classically defined time constant, which typically provides overestimates of the response time of neurons. In summary, these studies suggest that while synaptic delays (PSP rise and decay times) lie in a general range (within a factor of perhaps five or ten) that might account for dominant EEG frequencies, claims of close agreement between the details of observed EEG spectra and dynamic theories based on membrane time constants are not credible. Model parameters can be chosen to “match” favored EEG data sets, which, in any case, can vary widely between individuals and brain states. By contrast to these “local” delays at the single neuron level, axonal (“global” delays along the (corticocortical) fibers between anterior and posterior regions are estimated to be roughly in the 30 ms range in humans (Nunez, 1995). Such global delays depend on axon length distribution and axon propagation speed; thus they are expected to be much shorter in smaller mammalian brains if axon diameters (or propagation speed) are unchanged across species. To complicate matters, creation of serial connections between cell assemblies can apparently modify both local (PSP) and global (axon) characteristic delay times. While both local and global delays appear to be in a general range favorable for EEG production, this semi quantitative observation tells us little about the physiological mechanisms responsible for “special frequencies” like the narrow band human alpha rhythms or gamma oscillations (about 40 Hz), the latter recorded mostly from inside the craniums of humans and lower mammals. Neither local theories (based on PSP rise and decay times) nor global theories (based on axon delays) can honestly claim close agreement with EEG data based only on predicted EEG spectral properties; the underlying physiological parameters (e.g., time constants and axonal delays) are not known with sufficient accuracy to make such claims credible. While PN Nunez has suggested that the parameters of the global standing wave theory appear to be known more accurately than local parameters, others may disagree. Nevertheless, we can agree to search for qualitative and semi quantitative connections between theory and EEG experiments that do not require precise physiological parameter knowledge. The general idea of standing EEG waves (Nunez, 1974) was based on a very simple idea. Any kind of weakly damped, non-dispersive wave phenomenon propagating in a medium with characteristic speed v can be expected to form standing waves due to wave interference that depends on the system’s size and shape (the boundary conditions). Such phenomena occur, for example, in violin and piano strings and many other vibrating systems. Whereas waves in strings and flutes are reflected from boundaries, waves in closed systems like spherical shells or tori interfere because of periodic boundary conditions causing waves traveling in opposing directions to meet and combine. As a result of this interference, preferred (resonant) frequencies persist in such systems. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 203 Examples of standing waves in spherical geometry include the quantum wave function of the hydrogen atom (both radial and tangential waves) and the Schumann resonances of electromagnetic waves in the spherical shell formed by the earth’s surface and the bottom of the ionosphere (tangential waves only). The lowest frequency, often dominant in such systems, is the fundamental mode. This fundamental frequency is given for the geometries of a spherical shell of radius R or a one dimensional loop of length L = 2nR, perhaps a closed loop of transmission line (Nunez, 1995) by g f  L (2)  Here the geometric constant g is either (spherical shell) or 1 (one dimensional loop). Each cortical hemisphere is topographically essentially a spherical shell. On the other hand, the postulated medium characteristic speed v is the axon propagation speed in the longer systems of corticocortical axons forming in the white matter layer. Since these fibers may be substantially anisotropic with a preferred anterior-posterior orientation, it is unclear whether the shell or loop model is the most appropriate. The wrinkled surface of each cortical hemisphere can be reshaped or mentally inflated (as with a balloon) to create an equivalent spherical shell with effective radius R related to its surface area by the relation R A 4 (3) Thus, cerebral cortex and its white matter system of (mostly) corticocortical fibers is a system somewhat analogous the earth-ionosphere shell. With a brain hemispheric surface area A~ 800— 1500 cm2 or alternately an anterior-posterior closed cortical loop of L~ 50—70 cm (ellipsoid-like circumference), and a characteristic corticocortical axon propagation speed of v~ 600—900 cm/sec (data reviewed from four independent studies in (Nunez, 1995), the predicted fundamental cortical frequency predicted by the naive application of Eq (2) is then ν=2 to 26 Hz (4) This estimate is “naive” because the fundamental mode frequency depends on both the physical shape and material properties of the wave medium (cortex-white matter). These latter properties determine the dispersive nature of the waves; that is, the precise manner in which waves distort when propagating. Such dispersive properties in cortex are expected to depend on the nature and interactions of the synaptic and action potential fields. Furthermore, cortical frequency must depend on at least one additional parameter determined by brain state. Thus, estimates in Eqs. (2) and (4) cannot be expected to represent genuine brain waves, even if the cortex were actually a spherical shell or closed loop; the postulated brain waves are much more likely to be dispersive (if for no other reason than most of Nature’s waves are dispersive). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 204 Furthermore, the expected neural networks of cognitive processing (believed to be embedded in global synaptic wave fields) would be expected to cloud experimental observations of standing wave phenomenon. One may guess that such networks involve thalamocortical interactions that can generate preferred frequencies in several bands, including alpha and gamma. Thus, our scalp potentials may be viewed as some mixture of interacting global and local activity, both of which underlie and are correlated with various cognitive events. These general ideas do not, by any stretch of the imagination, constitute a brain theory; rather they simply suggest a hypothesis and related experiments to test for traveling and standing brain waves. If estimate Eq. (4) had been obtained before the discovery of the human alpha rhythm in the 1920s, it would have provided a plausible, testable prediction. The appropriate experimental question would have been, “Can brain states be found in which neural network activity is sufficiently suppressed to allow observation of simple standing waves?” Such imagined experiments would have found the predicted EEG oscillations in the 8-13 Hz band in relaxed subjects (minimal mental load implying minimal network activity) with closed eyes (minimal visual processing). If anything, the estimate Eq. (4) is almost too good, perhaps raising suspicion by critics that parameter estimates have been fudged to make a good story. But, only two parameters v and L are involved in the crude frequency estimate. Even if the cortical area estimate were off by a factor of two, the frequency estimate Eq. (4) would only change by V2. The axon speed estimate is based on the four independent studies reviewed in (Nunez, 1995). When PN Nunez first proposed the idea in 1972, corticocortical propagation speeds were poorly known. Axon speeds in (myelinated) peripheral axons and intracortical (non myelinated) axons are roughly ten times faster and ten times slower, respectively, than corticocortical axon speeds. That is, human axon speeds vary over at least three orders of magnitude depending mainly on axon diameter and myelination. Thus, the observed alpha frequency provided a blind prediction of corticocortical axon speed. The simple standing brain wave model employs Galilean idealizations in which many essential properties of genuine brains are deliberately neglected in order to create a simple, useful model. Galileo modeled falling bodies with no air resistance even though he lacked the technology to make the air go away. Similarly, we may lack the technology to fully suppress the brain networks that might eliminate or obscure standing and traveling brain waves, although some anesthesia states may come close to this goal. The proposed global model is based mostly on the following idea. Scalp potentials (EEG) are generated by synaptic current sources at small scales; each cubic millimeter of cortical tissue contains more than 100 million synapses. In contrast to this small scale activity, EEG data are recorded at macroscopic (centimeter) scales, thereby presenting major problems for network models attempting connections to genuine large scale data. The brain wave model follows the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 205 macroscopic dependent variables action potential and synaptic potential densities, for example, the number of excitatory synaptic events per square millimeter of cortical surface. All dependent variables are expressed as functions of time and cortical location. The basic approach ignores embedded network activity, although networks have been included (approximately) in more advanced models (Nunez, 1989). The predicted resonance frequencies for standing waves in cortex are: fn  v  L 2 n2  ( ) L 2 (5) The symbols and estimated values are: v: corticocortical propagation speed (600 - 900 cm/sec). L: effective front-to-back circumference of one cortical hemisphere after inflation to a smooth surface, roughly the shape of a prolate spheroidal shell or rugby ball (50 - 70 cm).  : parameter indicating the fall-off in fiber density with cortical distance for the longest corticocortical fiber system (0.1 - 0.3 cm-1).  : nondimensional parameter controlled by neuromodulators;  increases correspond to increased background excitability of cortex (perhaps from thalamocortical interactions, either chemical or electrical). Wave frequency and damping decrease as (5 increases. 4 temporal frequencies (Hz) of fundamental mode (n = 1) and overtones (n > 1) of standing waves. Does the theoretical dispersion relation Eq. (5) have any connection to genuine EEG? Surely nothing so simple can do justice to any complex brain! At best it may enjoy some approximate connections to brains in their more globally dominated states, possibly coma, anesthesia, deep sleep, some generalized epileptic states, and the more globally dominant parts of alpha rhythms. A few experimental predictions rely on this equation, but others follow only from the more general idea of standing and traveling brain waves (Nunez, 2010).Note that this model can provide only relationships not comprehensive explanations of complex physiological processes In order to distinguish theories of large-scale neocortical dynamics, we have proposed the label local theory to indicate mathematical models of cortical or thalamo-cortical interactions for which cortico-cortical axon propagation delays are assumed to be zero. The underlying time scales in these theories typically originate from membrane time constants giving rise to PSP rise and decay times. Thalamocortical networks are also “local” from the viewpoint of a surface electrode, which cannot distinguish purely cortical from thalamocortical networks. Finally, these theories are “local” in the sense of being independent of global boundary conditions dictated by the size and shape of the cortical-white matter system. By contrast, we adopt the label global theory to indicate mathematical models in which delays in the cortico-cortical fibers forming most of the white matter in humans provide the important underlying time scale for the large ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 206 scale EEG dynamics recorded by scalp electrodes. Periodic boundary conditions are generally essential to global theories because the cortical-white matter system is topologically close to a spherical shell. While this picture of distinct local and global models grossly oversimplifies expected genuine dynamic behaviors with substantial cross- scale interactions, it provides a convenient entry point to brain complexity. To facilitate our discussion, string displacement is governed by the basic string equation, (Nunez, 2010) 2  2 2      [02  f ()]  0 t 2 x 2 (6) For the simple case of homogeneous linear springs attached to a homogeneous linear string of length a and wave speed v, the normal modes of oscillation n2  02  ( 0 are given by n v 2 ) a (7) In this simple limiting case, the natural oscillation frequencies are seen as having distinct local and global contributions given by the first and second terms on the right side of the last equation, respectively. This same dispersion relation occurs for waves in hot plasmas and transmission lines, which might form closed loops more similar to the periodic boundary condition appropriate for neocortical standing waves. If the springs are disconnected, only the global dynamics remains. Or, if the string tension is relaxed, only the local dynamics remains. Next we approach the behavior of the nonlinear system described by the basic string equation, in which local and global effects are integrated. The quantum model of the brain waves. The structure of the spectrum of the brain waves strongly depends on the state of the brain (Ecless, 1989) The illness of the brain is reflected in the spectrum of the waves. In physics physicist we can invent of the mathematical models which help in the understanding of the processes. Take as an example cosmic relic radiation (CRR). The spectrum of the CRR is well analyzed with the help of the “black body” formula. However nobody imagine that somewhere, 1017 s ago the Universe was “black body”. In this paper we develop the “ black body” formula for the wave emission of the brain source (MarciakKozlowska and Kozlowski, 2006) We take as granted the empirical fact. The electrodes measure detects the electromagnetic, very weak waves: delta, theta, alpha, beta, gamma, Table 1. The waves have the prescribed frequencies in the range of Hz and amplitudes in the range of µV. In order to put forward the classical theory of the brain waves, Eq. (6) we will quantize the field  (x, t). In the model we assume (i) the brain is the thermal source in local equilibrium with temperature T. (ii) The spectrum of the brain waves is quantized according to formula E  h ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. (8) www.JCER.com Journal of Consciousness Exploration & Research| April 2019 | Volume 10 | Issue 3 | pp. 189-207 Marciak-Kozłowska, J., & Kozlowski, M., Life Science Research with an Interface to Quantum Physics (Part I) 207 where E is the photon energy in eV, h =Planck constant,   2 , -is the frequency in Hz. In Table 1 the frequencies and amplitudes are presented (Tuszyński, Dixon, 2002). (iii). The number of photons emitted by brain is proportional to the (amplitude)2 as for classical waves. The energies of the photons are the maximum values of energies of waves mentioned in Table 1 (Continued on Part II) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 189-197 Kozlowski, M., & Marciak-Kozłowska, J., Binding Energy of the Human Brain 189 Research Essay Binding Energy of the Human Brain * Miroslaw Kozlowski 1 & Janina Marciak-Kozłowska2 1 2 Warsaw University, Warsaw, Poland Institute of Electron Technology, Warsaw, Poland Abstract In this paper, we calculated the binding energy of the human brain and volume occupied by matter in the brain. It turns out that the binding energy - 1030GeV- is the first and fundamental quantum property of the brain. The structure of the brain is rather strange. The matter is from macroscopic point of view absent! Human brain is empty of the matter. We argue that considering mass contents human brain is the sphere of the radius of 0.1m with nucleus of the radius of ( 10-15 m3)1/3= 10-5m. Keyword: Brain, binding energy, neurons. 1. Introduction Good design is created when awareness brings the subconscious to the forefront. When we consider all the information contained within your perceptional context, it is really quite complex: background, foreground, specific objects, relationships between those objects, the parts those objects are made up of, their order—well, you get the idea. That we are able to make sense of any of this is really quite a feat. Most of it is far too detailed to register at the conscious level, but when involved in the process of intentional design, the principles must be taken into consideration and can be realized with a little effort. Our investment of effort to make the viewer's experience effortless is well worth the response to your design (Marciak-Kozlowska, J., Kozlowski, M., 2016) The word gestalt is derived of a German word meaning "shape, form, figure, configuration, or appearance" and is also tied to the more obsolete term stellen, which means "to place or arrange." Most simply put, gestalt is the arrangement of form in various patterns. Gestalt theory has traditionally been used by psychologists as a way to assemble an entire picture of a personality. But it has evolved into becoming relevant to anything that uses the context of basic principles to define highly detailed or complex relationships and how they are expressed as a "whole" composite. * Correspondence: Miroslaw Kozlowski, Prof. Emeritus, Warsaw University, Poland. Email: m.kozlowski934@upcpoczta.pl ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 189-197 Kozlowski, M., & Marciak-Kozłowska, J., Binding Energy of the Human Brain 190 2. Historical perspective In the preface to the first (German) Edition of the book “Collected Papers on the Quantum Mechanics” , Zurich 1926 E Schrodinger wrote: a young lady friend recently remarked to the Author (Schrodinger) “When you began this work you have no idea that anything so clever would come out of it , had you.” This unorthodox comparison between scientific and purely aesthetic communication is able to provide a first clue towards criteria distinguishing good fantasy in science from bad. Science as a crowning intellectual achievement is essentially disciplined; but it is not always easy to realize the need for an equally severe discipline in the domain of the imaginative arts. Imagination and intellect, however, are not always in antithesis to one another. Reason implies not only a capacity for logical sequence of argument, but also a sensitivity to balance and contrast a trained intuition without untrained intuition s arrogant claims to shortcircuit the discipline of the intellect When the imagination thus becomes disciplined, and undertakes the severest obligations inherent in perfecting the pattern of an art-form, it has taken the essential step towards security against the weaknesses of fantasy. Structure as disciplined as that of a mathematical argument is capable of transfiguring the merest nonsense into divine nonsense. Modern physics might well be regarded as study of the structure of matter and of the behavior of radiation. A criterion for success pursuit of the former study demands that analysis of material structures into atoms and molecules, and of these into nuclei with groups of associated electrons, must be capable of giving rise to verifiable prediction of the bulk properties of matter, mechanical, thermal, chemical, and electrical. Criteria for theories as to the behaviour of radiation are that the phenomena of light, colour, radio, X-rays, heat radiation, must become explainable by some single mechanism; the only mechanism so far successful has been the propagation of electric and magnetic quantities with a unique and universal speed which is accurately measurable. This speed exceeds that of the fastest material particles, as a limit towards which the latter can only approach. Within the scope of these two most general schemes, the structure of matter has been a prime example of pattern since D Mendeleyev in XIX century arranged all the then known chemical species or elements into a two- dimensional framework. Written down in a table of horizontal rows and vertical columns, the chemical elements were found to repeat certain properties periodically, much as the harmonic properties of the notes on a piano keyboard repeat themselves at intervals of octaves. To form the gross substances which we distinguish by touch, smell, taste, etc., the affinities for chemical combining of atomic species ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 189-197 Kozlowski, M., & Marciak-Kozłowska, J., Binding Energy of the Human Brain 191 are found to wax and wane with precise regularity throughout the periods of this table. The whole assemblage of empirically periodic patterns is now understood as manifesting the way in which successive electrons can become associated with atomic nuclei of definite mass: these additions proceed until one after another their possible federations into electrically and mechanically stable groups or sub-patterns are. There have been eras in which an educated man could only live up to his standard if he were at the same time a poet and a philosopher and an experimental or mathematical researcher. E. Schrodinger is a good example. He attended a gymnasium, which emphasized the study of Greek and Latin classics. His book Nature and the Greeks published in 1948 is an elegant exposition of ancient physical theories and their relevance. Schrodinger wrote in 1925 an intensely account of his beliefs, Seek for the Road. The book was influenced by Hinduism and is an argument for the essential oneness of human consciousness. 3. The beautiful mathematics/physics During my work as a lecturer in Physics Department, Warsaw University, I like very much the Kepler – Copernicus ( Kopernik in Polish) - Newton panorama of the planet moving. I started as usual with historical facts and write the basic equations. Considering the FQXI community, I left of all steps and start from the equation: d 2u m 1 1  u   2 2 F  , 2 d L u u 1 u . r (1) Equation 1 is the master equation which describes the movement of the body with mass m in the field of central forces F(1/u). We can imagine the following functions F(1/u) 1 F    K1u π , K 2u 3 , K 3u 2 , K 4u 0.64 , K 5u  4.62 . u (2) We can imagine the “other” universes for which the central forces have the different F(1/u). But can life be originated and developed in all these universes? This question is answered by the anthropic principle and will be discussed later on. For the moment we can say the following: Macroscopic structure of the Universe we live in can be understood with just two forces: Newton and Coulomb. For both forces 1 F    Ku 2 . u (3) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 189-197 Kozlowski, M., & Marciak-Kozłowska, J., Binding Energy of the Human Brain 192 Why? With the forces described by formula (3) we obtain for equation (1) d 2u Km u   2 . 2 d L (4) with constant on the right hand side of the equation- only for quadratic in u forces Only for that force! Can you imagine! This is miracle, is not? This beautiful equation describes the classical motion of the planets, and electrons round the source of the force F = Ku2. Moreover, the equation (4) in fact is the harmonic oscillator equation, which can be solved at once the solution to the eq. (4) can be written as u  A cos   0   mK , L2 (5) or r 1 mK A cos   0   2 L . (6) Equation (6) describes the conic curves: ellipse, parabola and hyperbola depending on constants A, Θ0, m, K and L. We can choose our coordinate axes so that Θ0= 0 to simplify things just a little: 1 r . mK A cos  2 L (7) This is a conic sections. From plane geometry, any conic section can be written as 1 e r  r0 , 1  e cos  (8) where e is called the eccentricity of the orbit. 4. Other dimensions In any higher organism, a large number of cells must be inter-counted by nerve fibers. If space had only two dimensions, an organ-ism could be only a two-dimensional configuration and its nerve paths would cross. At the intersections, the nerves would have to penetrate each other, for absence of a third dimension would not permit a fiber to be led above or below another one. As a consequence nerve impulses would mutually interfere. The existence of a highly developed organism having many non-intersecting nerve paths in thus possible only in a space having at least three dimensions. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 189-197 Kozlowski, M., & Marciak-Kozłowska, J., Binding Energy of the Human Brain 193 As we know both the Newtonian gravitational force and electrostatic force can be described in the three dimensional space (formula (9)) K F 2, n  3, r (9) where n is the number of dimension of space. For n  3 the natural generalization of formula (1.180) is K F  n  2 n 1 , n  2. r (10) The impossibility of stable planet orbit for n > 3 can be seen in an elementary way. Let m be the mass of planet and L angular momentum (which is constant for the central force (1.181))  L  mr 2  = const. (11) The gravitation potential for the conservative force will be K V   n 2 . r (12) At the extreme distances from the central body for a planet with mass m, we have dr  0. dt (13) The kinetic energy T at such points is T p2 1 2  2  mr  , 2m 2 (14) L2 T . 2mr 2 (15) then By conservation of mechanical energy T + V = constant, or L2 K L2 K    n 2 , 2 n 2 2 2mr1 r1 2mr2 r2 (16) where r1 is the minimum distance from the central body and r2 is the maximum distance, perihelion and aphelion respectively. The equation (16) shows that for n = 4 there can be a finite, positive solution only if r2 > r1. For n > 4 it can be shown that an orbit in which r oscillates between two extremes is likewise ruled out. In general the centripetal force in a circular orbit is  2. Fc  mr 2  ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. (17) www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 189-197 Kozlowski, M., & Marciak-Kozłowska, J., Binding Energy of the Human Brain 194 Using Eq. (15) this becomes L2 Fc  . mr 3 (18) In the actual eccentric orbit, the attractive force must be less than this centripetal force at perihelion, for then the planet is about to move outward. At aphelion, it is just the other way around. These conditions can be expressed respectively by the following inequalities F  Fc ( n  2) K L  n 1 r1 mr13 2 K  n 2 or r1 L2 , (n  2)mr12 (19) F  Fc (n  2) K L  n 1 r2 mr23 2 or K  n 2 r2 L2 . (n  2)mr22 (21) L2 L2 L2 L2    . 2mr12 (n  2)mr12 2mr22 (n  2)mr22 (22) and L2  1 L2  1  1   ( n  2 )   (n  2) 1 .   2 2  mr1  2  2mr2  2  (23) This relation obviously cannot be true for n = 4, for then each of the brackets becomes zero. Remembering that r2 > r1 it also cannot be true for any n > 4, which makes the values of the brackets less than ½. Thus, the existence of an elliptic orbit for n  4 is ruled out. The results for planetary orbits are collected in Table 1. 1. Planetary orbits Phenomena Cases thus excluded Bio-topology (existence of a highly developed n <3 organism) Stability of planetaryn >3 orbits n=4 n >4 n<3 ISSN: 2153-8212 Possible only for circular orbit Excluded if the potential is too vanish at  Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 189-197 Kozlowski, M., & Marciak-Kozłowska, J., Binding Energy of the Human Brain 195 In conclusion, it may be said that stable elliptical planetary orbits can exist and support the existence of the highly developed organisms only in three dimensional space. The second miracle! 5. Human Brain According to general idea of Gestalt we look for Design in Human brain It is well known ttat the mass of human brain equals 1,5 kg, On another side human brain consists of 1011 neurons with mass of each equals 10-8kg. (Kandel E R, 2012) We have the serious problem: mass of all neurons is equal 103 kg – is impossible great and is greater that the full body of an adult human. When I consult this fact with many neurologists they do not refuse my calculation and do not find out the solution. Our hypothesis is: the formula for the mass of human brain is not complete. My new formula for the human grain is M HB  N N  105 g  BE (24) In formula (24) M HB denotes Human brain mass, N N is the number of neurons in human brain and BE is human brain binding Energy. The binding energy can be calculated as (see Table 1 for numbers) Table 1 Proton Human brain Neuron Mass 10-27 kg 1.5 kg 10-5g Mass in energy units,c=1 ~ 1 GeV ~ 1.5 1027GeV ~ 1019GeV BG   M HB  N N  105 g BG  1.5kg  103 kg  998,5kg  9.98  10 M p 29 (25) BG  9.98  10291GeV From formula (25) we conclude that the binding energy contributes about 99% of the mass of human brain Binding energy is the biological dark energy. The same situation is for proton structure. The mass of a proton is about 980 MeV. By comparison the “ bare “ mass of an up ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 189-197 Kozlowski, M., & Marciak-Kozłowska, J., Binding Energy of the Human Brain 196 quark is around 2 MeV and the bare mass of down quark is 5 MeV. A proton has two up quarks and one down quark, which combined contribute to only about 10 MeV. The rest of the mass about 970 MeV, comes from binding energy. We can calculate binding energy per neuron: 9.98  1029 GeV 9.98  1018 GeV (26) 11 10 It occurs that binding energy per neuron in human brain is equal to mass of Planck particle; (Mp=1019GeV) the building block of the Universe 6. Void of Human Brain Let us start with the inner structure of human brain. Average human brain volume is equal 1.2 10-3m3. On the another hand the volume occupied by all protons in human brain is 1030 x1045 3 m =10-15m3 ( Table2) Rest of volume of human brain is empty of matter and consist of biding energy. As it concerns matter human brain is void! Nucleus Atom Human brain Table 2. Radiuses 10-15m 10-10 m 10-1m 7. Conclusions In this paper, we calculated the binding energy and volume occupied by matter in the brain. In the case of brain the binding energy is the first and fundamental quantum property of the brain. The structure of the brain is rather strange. Matter is from macroscopic point of view absent! Human brain is empty of the matter. We argue that considering mass contents human brain is the sphere of the radius of 0.1m with nucleus of the radius of ( 10-15 m3)1/3= 10-5m. We have possibility to separate brain (the neurons, axons ...) and mind (binding energy of the brain). We argue that binding energy is the nest of consciousness. If we consider that number of humans is growing up - the global binding energy as the sum of all human brain binding energy is also growing up. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 189-197 Kozlowski, M., & Marciak-Kozłowska, J., Binding Energy of the Human Brain 197 References Kandel E R et al., Principles of Neural Science, Fifth Edition, McGraw-Hill, USA, 2012. Marciak-Kozłowska, J, Kozłowski M, Extrasensory perception phenomena, Lambert Academic Publishing, (and references therein), 2016. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

566 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach (Part III) Exploration The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian & Unified Field Mechanical Parameter Approach (Part III) Richard L. Amoroso* Noetic Advanced Studies Institute, Los Angeles, California, 90025 USA Abstract The climate surrounding sexual preference is politically charged, and before the introduction of Noetic Field Theory; contemporary science has been unable to describe the complex framework for the origin of sexual preference, because science has not had either a comprehensive model of living systems or consciousness able to delineate the correspondence between biophysics and the noetic effect of the 3rd regime of unified field mechanics (UFM). This work begins reviewing aspects of psychology, biology and cognitive science, then develops an anthropic telergic teleology of mind-body interaction (physically real Cartesian interactive dualism) as the context for developing a pragmatic scientific model for the fundamental origin of sexual preference. The model utilizes archetypes originating in Jung‟s concept of a collective unconscious which are also presumed to be physically real elements of mind. This so-called Noetic Theory (relying on spirit (chi, prana) as an inherent self-organized aspect of a vital field, as a physically real action principle, predicts a prenatal stressor acting during a key stage of embryonic development typically under a panoply of one or both parents exhibiting a threshold (gradient of severity) personality disorder(s). The resultant action of this noetic effect orients the anima and animus archetypes as they are coupled into the biophysical substrate of the psyche (soul) and reverses, for the case of sexual preference, the normal orientation hierarchy of the noetic field within the individuals psychosphere. Initially, because of conceptual similarity, the periodic reversal of the Earth‟s geomagnetic field by the force of solar wind on the dynamo at the Earth‟s core is utilized as a metaphor to axiomatically illustrate the prenatal inversion of the Jungian anima and animus. This scenario is followed by a more technical and experimentally testable scientific description utilizing pertinent new principles related to the UFM domain discovery of physics of awareness. Part III of this four-part article includes: 16. Mind-Body: Casimir-Like Role for the Noetic Formalism; 17. Yang-Mills Kaluza-Klein Equivalence: Path to Integrative Noetic Science; 18. Toward Experimental Design and Empirical Tests; 19. Programming the Dirac Vacuum: Accessing the Noetic Field; and 20. Epigenetics and the Noetic Effect. Keywords: Archetypes, awareness, biophysics, Cartesian dualism, collective unconsciousness, epigenesis, noetic field, sexual preference, unified field Mechanics. * Correspondence: Prof. Richard L. Amoroso, Director of Physics Lab., Noetic Advanced Studies Institute, California, USA. http://www.noeticadvancedstudies.us E-mail: amoroso@noeticadvancedstudies.us ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 567 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach 16. Mind-Body: Casimir-Like Role for the Noetic Formalism Science, physics especially, accepts nothing immeasurable as real. In this section, the Psychon is integrated with Pribram's neural wave equation (similar to the Schrödinger equation for a particle moving on a manifold with the addition of a term like the de Broglie/Bohm quantum potential for the neural potential[90] and the fundamental noetic equation[91-93] to provide a Cartesian interactionist solution to the mind-body problem. Because mind is defined as a physical entity in the noetic formalism the putative interaction is open to empirical tests[94,95,114-116]. Usage of the term Psychon as the unit of mental experience must be expanded because Eccles left the term mostly undefined as an empty philosophical construct. The phenomenological part of the Psychon unit postulated as quantities of Bose-noeons gives physicality and work functions to thought processes and the Noetic Effect. The physical unit called the Einstein (one Mole or Avogadro‟s number - 6.02 1023 of photons as used in photometry measures photosynthesis) is adapted for use in a new unit of measure of awareness called the Psychon in honor of Nobelist Sir JC Eccles, signifying a mole of Bose-noeons mediating the unified field which are possibly spin-4[96]. We define the Noetic Effect as the cosmological complex self-organized mind-body interaction process. This Noetic Effect will soon have profound influence on medicine and psychology[97]. The mathematical method used here to integrate the Eccles Psychon with brain dendrons and the existing holonomic theory of Pribram is a variation of the Lagrange operator of least action utilizing not only the static Casimir effect [99], but a duality between its dynamical counterpart first described by Schwinger[98]. Thus, the noetic effect governs energized boundary conditions as described by the UFM Noetic Field Equation FN   /  [91-93] taking the same form as the string tension formalism and can be said to be an alternative derivation of it [92]. FN is the noetic force,  the nonlocal Casimir energy in UFM noeons and  the coherence length of associated domains. The thrust of the Psychon Unit is to account for action of mental/life energy entry into SOLS, in this case UFM noeons, passing through a zero-point energy fluctuation gating mechanism within the polarized Dirac vacuum, and from the zero-point vacuum potential as Psychons. These noeons, rather non-radiative topologically switched ontological information potentials, are dualistic: confined like quarks in the spacetime metric which is embedded in the HD brane topology and constrained in a Gabor-like manner. The Casimir effect was initially used to account for the resonant force between separated parallel uncharged capacitance plates due to an all pervasive em-field in the interstice. This Casimir-Polder force is one example of a very general phenomenon in which objects impose boundary conditions on a quantized field; but as an extended Bohmian quantum potential (a super quantum potential [100,101] which as the noeon of the unified field applies to both quantized noncommutative and unquantized commutative energy. We are most interested in the generalization to parallel interfaces between dielectric media as occurring in the holoscape dendrons and topology of LSXD space. More recently Schwinger[100-103] proposed a mechanism for a dynamical counterpart of the static Casimir effect based on precise measurements of coherent sonoluminescence, where dielectric media are accelerated to emit light. In these experiments, a bubble in water, a hole in a dielectric medium, undergoes contraction and expansion in response to a strong acoustic field. Schwinger‟s Casimir function formalism utilizes a phase space similar to that of the Gabor function[104] to trap (in our terms) a psychon-noeon bundle and channel it into the previously described quasi-states in the quantum holoscape where Bose ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 568 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach condensates integrate in the Heisenberg matrix[3-8]. Thus, we see a framework where constructive and destructive interference of noeon flux by the forces related to the noetic effect stressor can lead to a sufficient phase change able to reverse the polarity of the Jungian anima-animus archetypes. Sandwiched dipole polarizations account for pulsatile interactions of neurons. The network is composed of overlapping Gabor elementary functions generating a pixel-like-lattice of spacetime storing and processing information. The notion of perpendicularly arranged dipoles of polarization generated within dendrons[105] is intriguing. By modifying the dynamics of static-dynamic Casimir effect[99] interactions we see parallels between the Eccles' Psychon and Gabor relation. Casimir outlined the influence of retardation on London-van der Waals forces between neutral atoms. Instantaneous dipoles account for interactions between electric double layers separated by large distances. The interaction energy of a neutral atom by analogy, here the Psychon noeon sheaf with a perfectly conducting wall and, the holoscape manifold is given by the atomic dipole with its image. Retardation effects are expected when the distance from the wall becomes large, according to Cavity-Quantum Electro-dynamics (C-QED). The asymptotic expression of  contains Planck's constant and the static polarizability of the atom as the only quantities. Casimir confined the neutral atom within a perfectly conducting plane wherein the eigenstates of the em-field are described by Maxwell's equations and treated as if the atom were a quantum C-QED particle in a box. The box in our case, a dynamic-static complementarity, is a system or domain of fundamental least cosmological units (a form of sphere packing tiling the spacetime backcloth) that are the continuously changing boundary conditions of the systems dynamics in quasiparticle translation. Total energy interaction between the wall and the atom is[99] t E  d E  e E . (3) Second order interactions of the atom with a radiation field give vector potentials which can be manipulated with the Heisenberg method where the electromagnetic field is treated as a matrix[99]. Perturbation of the radiation field by a charge assigns vector potentials as elements of the matrix, and uses a simplified wave equation for the oscillating dipoles. This method has been used to account for atomic spectra of helium Rydberg atoms, macroscopic conductors, long range atom surface interactions, dielectrics and liquid thin films. To understand the origin of the Casimir effect requires QED. It is well known that em-radiation is quantized photons, and that these emitted photons can interact with atoms. Radiation in free space can be thought of as a superposition of many modes of oscillation within a box of arbitrary size. The energy of each mode is like a harmonic oscillator and restricted with a set of discrete energy values. The level of spacing between energy states corresponds to one photon so that the emission of a photon is simply a process in which the energy field frequency is increased by one unit. We have experimental work in mind looking at the Aharonov-Bohm effect[106] and quantum Hall effect [107]. A quantum mechanical oscillator has energy gaps given by Planck‟s constant times the oscillator frequency with a minimum, called zero-point energy. These fluctuations are apparent in the Lamb shift due to changes in atomic energy levels attributable to proximity to atomic nuclei. The force arising from vacuum fluctuations[108], is modified by proximity to a conducting plate with no electric field applied. Near a conducting plate the number of modes of the radiation field are reduced by the boundary condition such that the electric field at the surface must be zero, so the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 569 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach atomic energy decreases close to the conducting surface leading to an attractive force. The van der Waal potential between two atoms, which begins as r 6 becomes a potential that varies as r 7 when the atoms are separated by distances greater than several Bohr radii. A related prediction is that the interaction between a neutral atom and a conducting wall changes from an initial r 3 to an r 4 potential when an atom is far enough from the wall. This interaction can even attract neutral atoms to each other due to quantum fluctuations. Classically, the electric dipole moment of a neutral spinless atom is exactly zero, but in quantum mechanics only the expectation value is zero. Probability allows momentary nonzero dipoles. If a photon can propagate fast enough between two atoms their instantaneous dipole can be correlated and the result is an attraction or ordering between the two atoms. For distant atoms photon exchange time cannot be ignored. Sufficiently long intervals destroy the dipole correlation. The limit, as always is set by the uncertainty principle which relates the lifetime of the excited state of the nonzero dipole energy to its energy. Beyond which neutral atoms can still interact via instantaneous polarization of the quantum vacuum. The vacuum fluctuations can be thought of as oscillators with wavelengths long enough to communicate with both atoms. It is no longer wavelengths that mediate the interaction as the distance increases. This separation introduces a 1/r multiplier to the potential r. The retarded force can also be considered a variance in the zero-point energy, a phenomenon evident in the Lamb effect. More importantly, although QED fluctuations for Maxwell's equations within a box can account for the Casimir force, one can handle these Casimir-Polder interactions with standard methods of quantum mechanical perturbation theory without resorting to zero-point energy. In this case, the long-range Casimir forces depend on the exchange of two photons leading to a format to integrate the Psychon with dendron QBD. Quantization of the radiation field by means of traveling waves with a period L can be written for the vector potential[99] A   c Ck e( K, )  A K,  ei ( t k r)  e(i  t k) r (4) k , to which the values of the components of the wave vector k are restricted. Elementary charge e is the perturbation parameter arising from an interaction of G of the charged particle with the radiation field. Electrons in stationery states do not radiate. The matrix elements, with G as a perturbation operator, are written for the zero-state radiation field and an atom as[99] eCk (e(k ,  ) pn ;0) (n;0...1k...). kn  k n , k ,  '(0;0...)  (0;0...)   (5) In Anthropic Multiverse cosmology[109,110] there is an inherent continuous-state acceleration (an alternative interpretation of the Big Bang expansion/inflation scenario) occurring as part of the compactification process of our virtual reality[63]. The electrostatic interaction between neutral atoms A and B is shown in eq. (5) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 570 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach qAqB 3qAR qB R  Q  R3 R5 (6) The second order perturbation energy can readily be shown as[99] q E   1 (q1x qm x )2  ((q1y )2  4(q1z qm z ) 2 )  hc(k1  km) R6 1,m (7) As noted, the thrust of this treatment is to account for spontaneous particle production, in this case photons, from the zero-point energy fluctuations of the quantized vacuum. Schwinger[98,102,103] proposed a mechanism for a dynamical counterpart of the static Casimir effect where dielectric media are accelerated and emit light. The commonality for static and dynamic Casimir effects are probability amplitudes for preserving the photon vacuum state as illustrated in eq. (8)[98]. 0t1 0t2  exp[iW0 ] (8) Light emission occurs by the reversible collapse of a cavity in a dielectric medium into a vacuum. Schwinger's starting point is the action W a resultant of scalar electric e and magnetic m-fields where X is the spacetime dielectric constant in eq. 9 below[98] 2 2 1  1 1 1 2 1  W   (dX )   ( X )( 0 A)2   A  AJ    (dX )    0 A  A   AJ   2 2 (X ) 2 e 2 m 9 A and J are related by a Green's function which eventually leads to the volume nature of this effect. Conditions under which volume effects dominate surface effects during photon pair production can be formulated by the differential equation[102] 1 2 1  W0  T  E  Tr  0 0G  , G   0 0   2  i 0  , (10) in which 0 is the toward zero approach from positive values. The dialectric energy relative to vacuum zero point is derived as[102] E  V   (dr )(dk ) 1  1 k 1   3 1/ 2  (2 ) 2  ( ( r ))  (11) where the Casimir energy is negative for a uniform dialectric medium. The energy relation of the two dielectric regions is proportional to the volumes where 1 / e1 / 2 demarks the e > 1 area from the vacuum. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 571 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach We propose that The Noetic Effect, through mediation of the UFM noeon Force of Coherence related to topological charge in brane dynamics, couples active psychon flux to holoscape dendrons, the dielectric medium of the brain. This will release a Casimir energy potential for binding the psychon to a donor acceptor cavity of mixed states akin to that found in spin glasses. The release of the Casimir energy potential parallels the electromagnetic emission of photons or the scattering of photon energy into the oscillating dipole medium during cavity translation. According to Schwinger[102] the average number of photons released for cavity radius R is revealed in the equation N 1 4 3  dk  1 1/2 ( RK )3 e1/2 . R  e  1   3 9 3 (2 ) 2   (12) A key consideration about this relation is the experimental fact that the force is measurable. It is not merely speculation about quantization of zero-point energies. Also, finding a likeness between parallel plates and microtubules or synapses is not much of a stretch. Arthur Young's suggestion that the photon as the principle of action is synonymous with purposive behavior and is relevant to our discussion. This teleological aspect of light (noeon) derives from the idea of least action, which in turn comes from wholes and first causes. Action is the whole, of which the three parameters mass, length and time are parts. First promulgated in 1976, we see Young's idea as prescient. Young develops a hierarchy where the uncertainty of the photons, or quantum of action, is its capacity to cause something new, i.e., within light is the essence of causality[111,112]. Figure 14. Relation of static-dynamic Casimir-Polder spacetime boundaries. a) General 2-space concept of noeon charge oscillation. b) To illustrate noeon-Psychon gating of life energy from the nonlocal UFM arena into local brain dendron. c) An oscillation of static-dynamic brane boundaries is now measurable as is thresholds for Jungian archetype field reversal in SOSP. In Fig. 14. We see how oscillation of noetic forces as static-dynamic noeon hysteresis loops can be shown to measure and demonstrate the noetic model of SOSP experimentally. 17. Yang-Mills Kaluza-Klein Equivalence: Path to Integrative Noetic Science In recent work, we have shown that Yang-Mills Kaluza-Klein equivalence[113] provides an empirical path extending standard 4D model of particle physics to include a 3rd Unified Field Mechanical (UFM) regime for a noetic science of mind-body[114-116]. We begin with Einstein‟s 1905 realization that Maxwell‟s equations obey the special relativity principle - The laws of ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 572 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach physics are the same for all observers in uniform relative motion, with coordinate metric x    x0 , x1 , x 2 , x3    t , x, y, z  ; (13) Which he continued in 1916, with the principle of general relativity where the laws of physics are the same for all observers, described by a gravitational field with two indices, g ( x) , where the infinitesimal line element ds between two 4D points is, ds2  g ( x)dx dx . (14) In 1919, Kaluza made his attempt to combine electromagnetism and general relativity by postulating a 5th dimension with the new coordinate,  denoted collectively as x M   x0 , x1 , x 2 , x3 , x 4    t , x, y, z,  . (15) Kaluza‟s 5D Riemann metric tensor line element, dsˆ was dsˆ2  gˆ MN ( x)dxM dx N (16) where he then made a 4D + 1D split  g  A A gˆ MN    A  A     (17) identifying g ( x) with Einstein‟s G-field and A ( x) with Maxwell‟s em-field; at the time Maxwell‟s em-theory was seen to be a consequence of general relativity in 5D[117]. The problems associated with Kaluza‟s work were solved in 1926 by Klein[118,119] by assuming the 5th dimension had circular topology so that Kaluza‟a coordinate,  is periodic, 0    2 . It is this circular topology that is embraced and extended in a version of M-Theory compatible with a unique anthropic 12D unified field mechanics[40,71,72]. The periodicity in  means that the fields gˆ MN ( x,  ) may be expanded[117], which we do with additional coordinates, some of which are infinite size (LSXD)[70,71]. The UFM M-Theoretic requirements for a unified field theory are:  Mirror/Supersymmetry, perhaps as Calabi-Yau mirror symmetric 3-tori, Topological brane dynamics mediated ontologically by noeon flux inherent in the Unified Field  A Manifold of Uncertainty (MOU) of finite radius supervened experimentally  Additional dimensions with continuous-state cyclic compactification  Extended material objects as a dual structure of local and nonlocal parameters and  A UFM force of coherence mediated by topological charge. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 573 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach 18. Toward Experimental Design and Empirical Tests A photon, 2-component, 2D traveling plane wave projecting at right angles to the direction of propagation has a particulate radius not able to pass a slit  . We propose that behind the inherent backcloth of cyclic bumps and holes in the polarized Dirac vacuum, the uncertainty principle is hiding the XD topology of the MOU, which is not singular as in the SM because cyclic boost-compactification occurs continuously from asymptotic virtual h (shadow of uncertainty, to the Larmor radius of the hydrogen atom, making correspondence to dynamical Type-II M-theoretic Calabi-Yau florets (multiply-connected Kahler manifold) undergoing translation, rotation, reflection as part of the process. Spectral lines characterize atoms by, E  h  hc /  or wave number,   1/   E / hc by discrete wavelengths confirmed by monochromatic x-ray bombardment. Excited states, E2 decay to lower states, E1 by emission of photon energy, E2 - E1 of frequency, v, wavelength,  and wave number, E2  E1  h  hc /   hc . (18) By conditions hinted at by Kaluza-Klein cyclicality in hyperspherical dimensions we propose additional spectral lines below the lowest (ground state) Bohr orbit. Kowalski's interpretation from laser experiments[120] shows that emission and absorption between Bohr states takes place within a time interval equal to one period of the emitted-absorbed photon wave, the corresponding transition time is the time needed for the orbiting electron to travel one full orbit around the nucleus. We note that the same Lorentz conditions denoted in our tachyon measurement experiment apply directly to the TBS experiment with slight phase control alterations in the Cramer-like standing-wave oscillation of the HD Calabi-Yau mirror symmetries[121]. Standard Hypervolume values for increasing n-dimensionality and radius, r of a unit sphere or n-ball equal to 1 can be used to initially predict two TBS spectral lines hidden within the 6D Calabi-Yau dual 3-torus, the putative wavelengths of which can be calculated from the general hyperspherical n-volume equation, of 1/ 2 2  , 4.9346 units for 4D, and  8 /15 2  , 5.2638 units for 5D. If the Randall-Sundrum[122] LSXD model is correct, the 6D cavity will be degenerate, and the signal will escape to infinity. We postulate a Manifold of Uncertainty (MOU) with a finite dimensional radius corresponding to what string theory calls T-Duality. For preliminarily predictions we could calculate hyperspherical volume or surface area of 2D-5D MOU. For hydrogen, the 1st Bohr orbit is at .5Å and the 2nd at 2Å, providing plenty of room for new lines. The general n-volume equation is V (n, r )   n2 r n /   n2 1 , (19) where Vn,r is volume per number of dimensions, n of radius r and  a factorial constant. These n-volume equations relate to volumetric properties of the MOU for calculating an HD C-QED hierarchy for predicting new Tight-Bound State (TBS) spectral lines in hydrogen[4]. If LSXD exist, degeneracy would occur at the limit of r discovered in the same manner the outermost energy level of an atom is detected when an outer electron acquires sufficient energy to escape to infinity. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 574 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach 19. Programming the Dirac Polarized Vacuum: Accessing the Noetic Field In a homogeneous magnetic field, forces exerted on opposite ends of a dipole cancel each other out and the trajectory of the particle is unaffected. if the particles are classical spinning particles then the distribution of their spin angular momentum vectors is taken to be truly random and each particle would be deflected up or down by a different amount producing an even distribution on the screen of a detector. Instead, quantum mechanically, the particles passing through the device are deflected either up or down by a specific amount. this means that spin angular momentum is quantized (also called space quantization), i.e. it can only take on discrete values. There is no continuous distribution of possible angular momenta. This is the usual fundamental basis of the standard quantum theory and where we must introduce a new experimental protocol for surmounting it. This is the crux of our new methodology: If application of a homogeneous magnetic field produces quantum uncertainty upon measurement, then do something else! Of the three types of spin-spin coupling, this quantum protocol relies on the hyperfine interaction for electron-nucleon coupling, specifically the interaction of the nuclear electric quadrupole moment induced by an applied oscillating rf-electric field to act on the nuclear magnetic dipole moment,  . When the electron and nuclear spins align strongly along their z-components the Hamiltonian is m  B , and if B is in the z direction H   N I  B   N BI x (20) with m   N I ,  N the magnetogyric ratio  N  eh / 2mp and mp the mass of the proton. Radio frequency excitation of the nuclear magnetic moment,  to resonance occurs for a nucleus collectively which rotates  to some angle with respect to the applied field, B0 . This produces a torque i  B0 causing the angular momentum,  itself to precess around B0 at the Larmor frequency L   N B0 . This coherent precessing of  can also induce a voltage in surrounding media, an energy component of the Hamiltonian utilized to create interference in the structure of spacetime[63]. In our model a dual manifold LCU tessellating space-spacetime cyclicality. Metaphorically this is like dropping stones in a pool of water: One stone creates concentric ripples; two stones create domains of constructive and destructive interference. Such an event is not considered possible in the standard models of particle physics, quantum theory and cosmology. However, Noetic science uses extended versions of these theories wherein a new teleological action principle is utilized to develop what might be called a transistor of the vacuum. Just as standard transistors and copper wires provide the basis for almost all modern electronic devices; This Laser Oscillated Vacuum Energy Resonator using the information content of spacetime geodesics (null lines) will become the basis of many forms of Noetic Technologies, especially QC. Simplistically in this context, utilizing an array of modulated tunable lasers, atomic electrons are rf-pulsed with a resonant frequency coupling them to the magnetic moment of nucleons such that a cumulative interaction is created to dramatically enhance the Haisch-Rueda inertial ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 575 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach back-reaction[63]. The laser beams are counter-propagating producing a Sagnac Effect Interferometry to maximize the violation of Special Relativity. This is the 1st stage of a multi-tier experimental platform designed (according to Noetic Field Theory) to open a hole by incursion into the fabric of spacetime in order to isolate and utilize the force FˆU of the Unified Field[4]. The interferometer utilized as the basis for our vacuum engineering QC platform is a multi-tiered device[82]. The top tier is comprised of counter-propagating Sagnac effect ring lasers that can be built into an IC or Q-dot array of 1,000+ ring lasers. If each microlaser in the array is designed to be counterpropagating, an interference phenomena called the Sagnac Effect occurs that violates special relativity in the small scale[63]. This array of rf-modulated Sagnac-Effect ring lasers provides the top tier of the multi-tier QC unit. Inside the ring of each laser is a cavity where quantum effects called Cavity Quantum Electrodynamics (C-QED) may occur. A specific molecule is placed inside each cavity (we are prototyping with a class II mesoionic xanthine)[82]. If the ring laser array is modulated with resonant frequency modes chosen to achieve spin-spin coupling with the molecules electrons and neutrons, by a process of Coherent Control[63] of Cumulative Interaction an inertial back-reaction is produced whereby the electrons also resonate with the spacetime backcloth in order to 'open an oscillating (periodic) hole' in it entering HD. Figure 15. a) Design elements of the incursive Noetic Interferometer postulated to constructively-destructively interfere with the topology of the spacetime manifold to manipulate the UF. The first three tiers set the stage for the critically important 4 th tier which by way of an incursive oscillator punches a hole in the fabric of spacetime creating a holophote or lighthouse effect of the UF into the experimental apparatus momentarily missing its usual coupling node into a biological system (or atom). b) Conceptualized Witten vertex Riemann sphere cavity-QED multi-level Sagnac effect interferometer designed to penetrate space-time to emit the eternity wave,  of the UF. Experimental access to vacuum structure or for surmounting the uncertainty principle can be done by two similar methods. One is to utilize an atomic resonance hierarchy and the other a spacetime resonance hierarchy. The spheroid is a 2D representation of a HD complex Riemann sphere able to spin-flip from zero to infinity continuously as a UF gate. The first step in the interference hierarchy (Fig. 15) is to establish an inertial back-reaction between the modulated electrons and their coupled resonance modes with the nucleons. Following the Sakarov and Puthoff conjecture[63] the initial resistance to motion, are actions of the vacuum zero-point field. Therefore the parameter m in Newton‟s second law, f = ma is a function of the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 576 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach zero-point field[63]. Newton‟s third law states that every force has an equal and opposite reaction. Haisch & Rueda[63] claim vacuum resistance arises from this reaction force, f = - f. This inertial back-reaction is like an electromotive force (Electromotive force, E: The internal resistance, r generated when a load is put upon an electric current, I between a potential difference V, i.e. r  ( E  V ) / I ) of a de Broglie matter-wave field in the spin exchange annihilation creation process inherent in a hysteresis of relativistic spacetime fabric. We further suggest that the energy responsible for Newton‟s third law is a result of the continuous-state flux of the ubiquitous noetic UF[63]. For vacuum experimental implementation we assume the Haisch-Rueda postulate is correct f  d  d * *  lim   lim  f* dt t0 t dt* t* 0 t* (21) where   is the impulse given by the accelerating agent and thus *zp  * [63]. The cyclotron resonance hierarchy must also utilize the proper beat frequency of the continuous-state dimensional reduction spin-exchange compactification process inherent in the cyclic symmetry of noetic spacetime tuned so the speed of light c  c . With this apparatus noetic theory suggests that destructive-constructive C-QED interference of spacetime occurs such that the noeon eternity wave,  of the U F is harmonically (holophote) released into the detector cavity array. Parameters of the Dubois incursive oscillator[95] are also required for aligning the interferometer hierarchy with the beat frequency of spacetime. As illustrated in Fig. 15 the coherent control of the multi-level tier of cumulative interactions relies on full utilization of the continuous-state cycling inherent in parameters of Multiverse cosmology[63]. What putatively will allow noetic interferometry to operate is the harmonic coupling to periodic modes of Dirac spherical rotation in the symmetry of the HD geometry. The universe is no more classical than quantum as currently believed; reality rather is a continuous state cycling of nodes of classical to quantum to unified, C  Q  U . Space does not permit detailed delineation of the parameters of Multiverse cosmology here; see [63]. The salient point is that cosmology, the topology of spacetime itself, has the same type of spinorial rotation and wave-particle duality Dirac postulated for the electron. Recall that the electron requires a 4D topology and 720° for one rotation instead of the usual 360° to complete a rotation in 3D. The hierarchy of noetic cosmology is cast in 12D such that the pertinent form of relativistic quantum field theory has significantly more degrees of freedom whereby the modes of resonant coupling may act on the structural-phenomenology of Dirac „sea‟ itself rather than just the superficial zero-point field surface approaches to vacuum engineering common until now. 12D is the minimum to surmount uncertainty because the mirror image of the mirror image in HD space is causally free of the 3D quantum particle! The parameters of the noetic oscillator (Fig. 15) may best be implemented using a form of de Broglie fusion. According to de Broglie a spin 1 photon can be considered a fusion of a pair of spin 1/2 corpuscles linked by an electrostatic force. Initially de Broglie thought this might be an electron-positron pair and later a neutrino and antineutrino. “A more complete theory of quanta of light must introduce polarization in such a way that to each atom of light should be linked an ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 577 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach internal state of right and left polarization represented by an axial vector with the same direction as the propagation velocity”[123]. These prospects suggest a deeper relationship in the structure of spacetime of the Cramer transaction type[63,121]. The epistemological implications of 12D must be delineated. The empirical domain of the standard model relates to the 4D phenomenology of elementary particles. It is the intricate notion of what constitutes a particle that concerns us – objects emerging from the quantized fields defined on Minkowski spacetime. This domain is insufficient for our purposes. For a basic description, following de Broglie‟s fusion concept, assume two sets of coordinates x1 , y1 , z1 and x2 , y2 , z2 which become X x1  x2 y  y2 , Y 1 , 2 2 Z z1  z2 . 2 (22) Then for identical particles of mass m without distinguishing coordinates, the Schrödinger equation (for the center of mass) is i h  1   , t 2M M  2m (23) Equation (23) corresponds to the present and Eq. (24a) corresponds to the advanced wave and (24b) to the retarded wave[121]. ih  1   , t 2 M  ih  1   . t 2 M (24) Extending Rauscher‟s concept for a complex 8-space differential line element dS 2   dZ  dZ  , where the indices run 1 to 4,  is the complex 8-space metric, Z  the complex 8-space   variable and where Z   X Re and Z  is the complex conjugate[63], to 12D  iX Im continuous-state spacetime; we write just the dimensions for simplicity and space constraints xRe , yRe , zRe , tRe ,  xIm ,  yIm ,  zIm , tIm (25) where  signifies Wheeler-Feynman/Cramer type future-past/retarded-advanced dimensions. This dimensionality provides an elementary framework for applying the hierarchical harmonic oscillator parameters suggested in Fig. 15 to operate a QC without decoherence or uncertainty[82]. 20. Epigenetics and the Noetic Effect Epigenetic mechanisms are affected by several factors and processes including development in utero and in childhood, environmental chemicals, radiation, drugs and pharmaceuticals, aging, and ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 578 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach diet. DNA methylation is what occurs when methyl groups, an epigenetic factor found in some dietary sources, can tag DNA and activate or repress genes. Histones are proteins around which DNA can wind for compaction and gene regulation. Figure 16. Histone modification occurs when epigenetic factors bind to histone tails altering the extent to which DNA is wrapped around histones. NIH Public Domain figure[124]. Histone modification occurs when the binding of epigenetic factors to histone “tails” alters the extent to which DNA is wrapped around histones and the availability of genes in the DNA to be activated. All of these factors and processes can have an effect on health and influence health possibly resulting in steps leading to cancer, autoimmune disease, mental disorders, or diabetes among a plethora of other illnesses. Figure 17. Epigenetic mechanisms occurring when epigenetic factors bind to histone tails altering the extent to which DNA is wrapped around histones. NIH PD figure[124]. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 579 Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 566-579 Amoroso, R. L., The Noetic Origin of Sexual Preference: An Integrative Cartesian, Jungian and Unified Field Mechanical Parameter Approach Transgenerational epigenetic inheritance is the transmittance of information from one generation of an organism to the next (e.g., parent-child transmittance) that affects the traits of offspring without alteration of the primary structure of DNA (i.e., the sequence of nucleotides)[125-127] in other words, epigenetically. The less precise term epigenetic inheritance may be used to describe both cell-cell and organism-organism information transfer. Four general categories of epigenetic modification are known[125]: 1. Self-sustaining metabolic loops, in which an mRNA or protein product of a gene stimulates transcription of the gene; 2. Structural templating in which structures are replicated using a template or scaffold structure on the parent; e.g. the orientation and architecture of cytoskeletal structures, cilia and flagella, proteins that replicate by changing the structure of normal proteins to match their own; 3. Chromatin marks, in which methyl or acetyl groups bind to DNA nucleotides or histones, thereby altering gene expression patterns; 4. RNA silencing, in which small RNA strands interfere (RNAi) with the transcription of DNA or translation of mRNA; known only from a few studies. (Continued on Part IV) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 402 Exploration Cosmic Intelligence, Its Manifestation & Humanity (Part I) Srinivasan Rengarajan* Abstract This series of articles are further syntheses of “Singularity & Its Manifestation (Part I)” published in Journal of Consciousness Exploration & Research 4(8). The intention of this synthesis is to stimulate the imagination & introspection in others about this mysterious process of creation. Apart from dwelling on the subject ‘how we got here, and where we are going’, some rational steps forward in our onward journey shown by some scientific mystics find a place here. I hope the above purpose has been fulfilled through these pages. Part I of this five-part article contains: Forward; 1. Introduction; 2. Upanishads; 3. Scientific Myths & Facts; and 4. Parabrahmam. Keywords: Divine, God, singularity, absolute, universe, cosmic aberration, manifestation, Laws of Nature, laws of universe, evolution, Big Bang, big crunch. Dedicated to the memory of my wife Foreword Every human being ardently yearns for happiness at all times. Age old wisdom of Hindu sages of yore loftily declares that bliss is the innate qualities of all beings, because they originate from one source, call it “God principle” or “Nature” or “Supreme Reality.” The prehistoric treatises handed down to us in the form of Upanishads also proclaim that the blissful being residing in each one of us is the silent witness to the words, deeds and thoughts of the person. It is as if two birds are sitting inside us, with one being the active personality and the other the passive onlooker. Sri. Rengarajan, the author, eloquently explains the principle, beginning with the Vedic axiom “God desired, let me be many and savour the diversities.” He further endorses the widely held belief in India that the Big Bang will necessarily and inexorably lead to a “big crunch” when the entire Universe will shrink into one cubic centimetre of matter. In understanding the concept, an average person without a basic grounding of mysticism would be lost in their own ego. For, after all, the so called “facts” observed by them are viewed from the prism of their own minds, which had invariably acquired certain biases through the environment. The author quotes the famous thinker of twentieth century, Bertrand Russell who had berated the “dogmas of even the great scientists.” On the other hand, mystics who eschew all scientific enquiries might turn out to be * Correspondence: Srinivasan Rengarajan, Independent Researcher. E-mail: sugantha1912@yahoo.com Note: This series of articles are adapted from the author’s book “Cosmic Intelligence & You: New Revelations” published in 2016 by Notion Press. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 403 egotistic. Therefore, in the opinion of the author only “Scientific Mystics” who are ethical, could integrate mysticism and science. Upanishads, which are the distilled knowledge of Vedas have been extensively quoted in the book. In covering such an ocean of knowledge, the author had, like the “sutras” in ancient Indian literature, resorted to brevity in describing great concepts, which need to be understood by expanding their content. Many knowledgeable readers would doubtless have varied interpretations to the pearls of wisdom spread abundantly throughout the book. The author finally mentions that, the evolution of Universe going through the various stages of development and its ultimate withdrawal as a tiny concentrated mass, follows a predetermined plan and that we are, at present, in the last phase of the cycle. The Hindu mythology firmly asserts that the cycle consists of four “Yugas” - each spanning over many centuries - and that we are now in the last of the four, “Kali Yuga.” The author cheers up the reader, saying that one should not despair at the thought that we are nearer to the big crunch, as this represents a part of the cosmic cycle and the end of our Universe would be followed by a big bounce. This would start a fresh cycle, and would be the exciting beginning of a new Universe. The book would prove very useful to scientists/thinkers the world over who do ponder over the issue of “where we came from” and “where we are heading to.” People exploring the human natures would find the book an invaluable guide in their intellectual pursuits. Universities should also prescribe the book as essential reading for students of philosophy and logic. R. Viswanathan, October 29, 2016 1. Introduction There are two different conceptions about nature of Universe: 1. World as a holistic unity is dependent on humanity - Spiritual view. When our Universe is in harmony with the Supreme Being, we feel it as a beauty. The Supreme Being is an eternal entity. It has no individual limitations. We have to realize this with our own limitations through our emotions & activities. 2. World as a reality is independent of human factor: Scientific view. Science is not concerned with individuals; it is the impersonal human world of truths. Spirituality realizes this & links mysticism with our deeper needs. Our individual consciousness then gains universal significance. Rabindranath Tagore Science/rationalism enhance productivity by keeping delusions away & also by giving validations to true mystic beliefs etc. but it tends to apply coercion to the free thought process of the ethical mind which is a prime requisite for innovations in creations. Mysticism/spiritualism, may lead us to bliss, but it can nurture delusions too. Only ethical mystics subject their mysticism to scientific scrutiny, in the social interest. So, beware of delusion. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 404 What mysticism seems to do is to stimulate imagination/thoughts that form the basis for creation itself. But we know that imagination is capable of generating false as well as true information. Mysticism is ethically neutral. Ethical mysticism - dispassion - passion devoid of feelings - will make one a visionary who can guide a socially creative society, whereas unethical mysticism ego - playing god in self-interest - will make one socially more deceptive. When personal mysticism or the belief in cosmic wisdom is combined with objective science, it enhances productivity. Mystical Specialists, i.e., mystics who are antiscientific and reject science as having any relevance to their mysticism are destructive and self-deluded. Mystical Scientists are also destructive and self-deluded in proportion to how much they compartmentalize their science and their mysticism, so that they do not apply the tests of science to their mystical insights and they do not rely on their mysticism to generate new ideas in science. In general, Mystical Scientists are unscientific in their mysticism and un-mystical in their science. Scientific Mystics are creative in direct proportion to how ethically they integrate mysticism and science. Those who have made a full integration between science and mysticism are “Scientific Mystics.” They are fully scientific in their mysticism and fully mystical in their science. This is the Holistic Paradigm. Scientific Specialists are scientists who have narrow outlook almost to the total exclusion of everything else other than their own specialty. They are usually minimally creative in their specialty, although they may do useful work in identifying delusion. With this in backdrop, we can derive satisfaction that the Vedic axiom -“Parabrahmam, the cosmic nucleus desired “let me be many” & thus the oscillating Universe came to being” - is now getting the scientific validations from many of its recent findings. All that exists thus happens to be truly the aberrations of the above nucleus. This axiom of the Vedic tradition, having withstood all sorts of trying periods, was held in high esteem till 17th century amidst other ideologies. Later some of the findings of the quantum mechanical theories raised doubts about the basic universal order causing a setback for its universal acceptance. But now in the 21st century with all the recent scientific validations it is establishing itself as an all-time reality. A lot of interest has thus been generated to go deep into this matter. Similarities in some thoughts of the Upanishads & recent scientific findings are brought out in general & discussed in detail in some areas. The Universe According to Vedas only a quarter of the cosmic nucleus (cosmic seed), got burst out of the ‘white hole,’ the head of this holistic entity, as the Universe, again a holistic unit, where each of its constituents remains a holistic entity, that means, each one entity functions as a holistic part of the holistic Universe, subject to its inbuilt contingency, namely that it has to savor the universal panorama in eternal ‘thought-action-gratification’ cycles adhering to the cosmic karmic norm, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 405 i.e., unity in diversity. The rest 3/4th stays un-manifest as the ‘black hole’ - singularity its dispassionate complementary version, that radiates cosmic vitalities sustaining the totality. Science declares that with only the known cosmic forces the planetary orbits cannot remain this much orderly. 75% of the cosmic energy is still dark & not accounted for as yet. Is it that of the singularity - black hole? The cosmic desire of the mind stuff of the cosmic source, keeps all the radiated aberrations in eternal replication in complementary pair mode thus projecting the diversified universal panorama. This ‘Cyclic self-healing replicating function’ is undertaken by each entity during the discharge of karmic dissipations that sustains the ‘oneness’ character of the Universe till the end of the cosmic cycle. This cosmic desire propels all the non-sentient matters to progress through their natural transformations & the sentient to advance through compatible transmigrations during the evolution progress. This ‘self-healing’ feature flourishes optimally when the entities remain as ‘complementary’ pairs & in ‘compatibility’ with one another functioning in harmony with coherence. The evolution is all about the growth of “oneness” into diversity where each entity exists as “wholeness” with a potential to become even invincible. Neither does a fresh matter come in nor does an existing one go out of the cosmos during a cosmic cycle. Science, which basically engages itself in analysis & differentiation, as a rule, keeps delusions at bay by totally avoiding inputs of “mind” in its deliberations. Ironically, it has to invariably depend on human being’s transient mind only, for arriving at meaningful conclusions on its findings. Due to this lacuna its pursuits invariably end up in being sterile leading to dismay. Gurus Visionaries Scientific mystics who value the true potentials of imagination & hence can transcend the universal horizon through cosmic vision, on the other hand can give apt meanings. The right approach probably is to follow the philosophies of Einstein & Tagore as below: A human being is a part of a whole, called by us - Universe, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest… a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. Einstein In science we go through the discipline of eliminating the personal limitations of our individual minds & thus hope to reach that comprehension of truth, which is in the mind of the Universal Man. whereas spirituality is the reconciliation of that Supreme Man with the universal human spirit encompassing all our own individual minds. Tagore. “Arayade, anubhavi” - Tamil proverb ‘Do not analyze, but savor the nature’s delight.’ Scientific Progress Thus Far ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 406 Science has now proved that the Universe comprises basically complementary pairs of particles fermions & bosons. Special kinds of bosons carry the forces of nature through particles, for example photons (the electromagnetic force), gluons (the strong nuclear force); graviton (the gravitational force); W and Z bosons (the weak nuclear force). These bosons, of which we are all thought to be made of, get their masses through another mediator, the Higgs Boson, the god particle (a sentient particle) a non-sentient particle that gains coherence/awareness in the evolution progress. Efforts are on to observe this particle at the creation stage itself in the LHC at Geneva. With both the Higgs Boson and also now with the recent findings on the gravitational waves from black holes apparently in their bags, the unification of the Standard Model, the search for the origins of dark matter and dark energy & the causes of Big Bang with its ensuing cosmic expansions etc. become even more pressing for the scientists to act upon. H. Hu. Amidst various doubts cast on the ‘intelligent design’ in nature by the quantum theories, the scientific mystics have now proposed the ‘hidden variables theory’, with conviction to clear these doubts. Moreover science has already established that the quantum foam - cosmic nucleus - remained in total “charge neutrality’’ & the quantum fluctuation caused the release of complementary pairs of matter & antimatter (consciousness) in absolute parity during Big Bang. The knowledge of consciousness now becomes the need of the hour but this subtle phenomenon however remains beyond present day scientific analysis for want of measurable parameters! Proceeding towards this end, the human being, the most perfect working system in the nature’s creation that we know, was studied from two different angles. The first one led to the research on the human brain & its behaviour, to find the objective links between them. The brain, in this respect, appears as a complex information system. This led to the study of human being from an internal angle such as its feelings. Throughout the 20th century numerous attempts have been made to cross the barrier separating the outer & inner viewpoints, or to create a third, more general one without much success. We apparently must have to accept the idea, expressed by quantum scientist Nils Bohr that the outer and inner views of beings - matter & consciousness are in a complementary relationship - double helix. Science analyzes matter threadbare & hence the research on consciousness, now being recognized as the complementary version of matter, should be taken up with conviction to arrive at early progress. Advanced brain & emotion imaging techniques etc. can unfold the mysteries about consciousness by serving as proofs & give us valid meanings to life’s existence. If we do discover a complete theory of the Universe, it should in time be understandable in broad principle by everyone, not just a few scientists. Then we shall all, philosophers, scientists and just ordinary people, be able to take part in the discussion of why it is that we and the Universe exist. If we find the answer to that, it would be the ultimate triumph of human reason. For then, we would know the mind of God. Stephen Hawking ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 407 An attempt has been made in this writing to develop the topics in different chapters mainly on the basis of the recent scientific validations of some of the thoughts of the Upanishads (chapter 2). Normally one finds it difficult to speak about the abstract thoughts of the Upanishads with confidence. These validations now give a lot of freedom to dwell on this subject with ease. A list of points to ponder is made out in the end for the readers to introspect on various aspects & come to their conclusions in their own comfort zone. These individual enquiries will ultimately lead to the triumph of collective human reason to the satisfaction of one & all. One may find that the same idea is repeated over & over again. This has been done to project the same idea in different contexts. The readers are requested to bear with this inconvenience 2. Upanishads The Upanishads (Sanskrit: उपिनषद् ), are a collection of philosophical texts which form the theoretical basis for the Hindu religion. They are also known as Vedanta (“the end of the Veda”). The Upanishads are considered by orthodox Hindus to contain revealed truths (Sruti) concerning the nature of ultimate reality (Parabrahman) and describing the character and form of human salvation (moksha). The Upanishads have been passed down in oral tradition. More than 200 Upanishads are known, of which the first dozen or so are the oldest and most important and are referred to as the principal or main (mukhya) Upanishads & they provide a foundation for the several later schools of Vedanta. The mukhya Upanishads all predate the Common Era, possibly from the Pre Buddhist period (6th century BCE). The Upanishads continued being composed in the early modern and modern era, down to at least the 19th century. The Upanishads were collectively considered amongst the 100 Most Influential Books ever written, by the British poet Martin Seymour Smith. Their significance has been recognized by writers and scholars such as Schopenhauer, Emerson and Thoreau, among others. Scholars also note similarity between the doctrine of Upanishads and those of Plato and Kant. The Upanishads give us the clarity in perception of matter & life along with ways & means for us to transcend the manifest Universe to the un-manifest horizon, i.e., gain cosmic vision, through mind control. Science, understandably though, tries to avoid delusions by keeping the mind at bay during its deliberations. At the same time it has to depend on mind with its transient nature while arriving at meaningful conclusions for its findings. By and large mind is attuned to the egoistic & contingent Universe & hence has to rely on the transient worldly wisdom. Thus science often ends up in findings that do not offer true & lasting meanings. This is similar to diagnosis without cure that leads one to morbidity. Scientific mystics only can on the other hand, offer apt meanings. Upanishads can enable one to transcend the world horizon, gain vision of the holistic consciousness that guide nature, become a visionary - scientific mystic - & explore the meanings for our existence itself. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 408 The purpose of this writing is to probe the reality of the Vedic axiom “god desired ‘let me [be] many’& thus the Universe came to being.” Not all the Upanishads agree on all the viewpoints found in them leading generally to confusion. Here an attempt has been made to enumerate only such points that logically establish the reality of this axiom. Major Upanishads Isavasya Upanishad The Almighty, the embodiment of ‘wholeness’ desired to experience the delight of being in “many” & thus the Universe came into being from its state of emptiness. This Wholeness remains whole after removal of its portion which is also whole. Each entity is wholeness, manifest Universe is wholeness, and the un-manifest is also wholeness. The Universe is Holonic Wholeness multiplying into many wholeness. The very essence of life is the spirit of sacrifice, to live according to the nature’s contingencies, i.e., ‘many’ has to savour the delights as parts of ‘Oneness’. The Universe is Aotopoietic oneness evolving into many. These realities are shielded by mind nature’s veil, Maya . Wisdom - mind control - only reveals these realities. Engaging with the individual obsession in worldly pursuits as ‘one of the many’, even with knowledge of Vedas etc., one exists in avidhya - ignorance. With this Vedic knowledge one may only overcome fear of death but cannot avoid death & rebirth cycles & also pains & pleasures during life’s existence, whereas being in vain obsession with the pursuit of 'oneness' with vidhya - transcendental knowledge one may attain immortality (merger with the origin) no rebirth. Ironically the former ends up in darkness & the latter in greater darkness as it leaves no chance for one to revert back to the panorama of the world. Either way, one is not choosing to experience the bliss of co-creation with nature here in the Universe, existing as a 'meaningful’ part of ‘oneness’. Avidya advances more and more towards Vidya when the individual becomes conscious of his divine manifestation that makes him realize he is free in birth as well as in non-birth. “Renouncing ego - selfish passion while pursuing karmic life/ co-creation activities”, rather than “renouncing worldly life along with nature’s beauty, for the sake of liberation & merger, i.e., to get away from worldly anxieties”, is the right approach in the discharge of one’s worldly karma. Keno Upanishad ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 409 “Who is the driving force”? It is the very source of creation. This is revealed by Uma the consort of Shiva - the lord of dissolution (death) the discontinuity in Universe. This apparent life/death discontinuity in the Universe is in reality the mortal continuity that is carried on through rebirths. Transcendence of the soul to the eternal immortal zone however, is attained through liberation. This merger means immortal continuity in the transcendental zone of Shiva the lord of eternity. Possession of knowledge alone is not enough. Austerity & earnestness in approach, i.e., acceptance of the karmic contingencies, is essential. This realization occurs in flashes during the intervals between discontinuities & continuities (deaths & re-births) when Atma is revealed. Katha Upanishad The knowledge of the absolute is superior to worldly possessions & even life itself. Brahmam exists as OM radiations in the cosmos & the universal rhythm in the Universe. These are revealed through gurus, the spiritual catalysts. But the actual revelation is attained by ones sacredness of approach. Moksha transcendental bliss is realized in liberation from the worldly bonds, while Jeevan Mukthi - immanent bliss - in self-realization during life time. Dispassion reveals the reality at death. OM reverberation - the universal rhythm that sustains creation/sustenance/dissolution is Brahmam itself. When the mind is empty Brahmam reveals itself. Only subtle mind can realize Atman / Paramatman. What happens at the time of death? When one follows the soul at the time of death the secret of death & life is known & Atman is revealed leading to karmic up gradation. If otherwise ‘what is before follows after death in rebirth’. Paramatman is like fire without smoke - pure & subtle. It is the size of a thumb with a potential to be smaller than the smallest orto be bigger than the biggest. Roots of desire cause rebirth after death perpetuating immortality in the world. When these roots are removed one chooses his condition in rebirth or can even attain transcendental immortality. Prasna Upanishad Science aims at objectivity by keeping subjective sensory inputs at bay to discard delusions, but arriving at the meanings to its findings anyway depends on man’s immanent mind that may not differentiate true or false delusions. True vision - Immanent to transcendental transformation - is achieved by mind control. Pranayama (breathing exercises), Meditation Yoga etc. conditions the body & mind control processes to realize the benefits of OM reverberations, its radiations & rhythms the holistic ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 410 forces of nature, with prana (life force) energy that sustain Universe. The creation is an exercise born out of Brahmam's desire - play of thought of divinity - for selfexploration, sporting ‘many' forms with its various vitality traits. Day is synonymous with life/energy & night with tranquility/matter. Life & Matter make one of the many the dualities in creation. Divinity flourishes in harmony when the differences within the duality traits are subtle. Duality in creation is an essential phenomenon that sustains stability of the active traits with its passive counterparts that abound as the nature’s holistic resources. Prana is like the ‘axle & spokes’ of the wheel of life. Mind directs prana energy but veils the reality. Subtle mind reveals the reality. OM (radiations & reverberations) exist in both the transcendental & immanent realms. Mundaka Upanishad Which ‘knowledge’ reveals Totality? It is that “which when known, all becomes known”. It is Para vidhya that makes one see the creator in all its creations, cultivated through the sacredness of approach with the sole aim of fulfillment of karmic obligations. It is not that of the Vedas alone - Apara vidhya, vidhya of the soul conditioned by transient intellect & mind. The three Vedas (rig, yajur &sama) except Atharva Veda prescribe the rites for performing rituals aimed at results. This Vedic study aids the process of ‘negation of mind’ leading to Para vidhya - holistic knowledge, the knowledge of the reality - self-consciousness& its relation to holistic knowledge - that enables one to have simultaneous experiences of immanence & transcendence. Two Birds Analogy Two inseparable birds soul & Atman (immanent & transcendental entities), sit side by side on a tree, while one is enjoying the fruits of the tree the other remains a dispassionate silent witness radiating totality of cosmic forces - holistic consciousness. Mandukya Upanishad Beings are un-manifest in their origin, manifest in the mid-state & un-manifest in dissolution. In the mid-state i.e. in growth/decay cycles, they exist in, waking, dreaming, deep sleep & transcendental awareness modes. OM reverberations pervade both in manifest & un-manifest states as & rhythms & radiations respectively. OM reverberations are perishable in manifest & nonperishable in un-manifest realms. Waking mode reflects the active conscious action of the self. Dreaming mode reflects racial - karmic - memory. In deep sleep one is from the imprints of mind. During transcendental awareness the body mass becomes coherent under the exposure to the cosmic radiations enabled by the subtle mind when the soul can experience the Atman bliss an experience beyond description. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 411 Taitriya Upanishad It enumerates, for the benefit of spiritual students, the guiding principles of tapas i.e. to live according to nature’s norms in austerity. Teaches the ‘Neti - Neti’ process of enquiry i.e. negation& elimination of attributes inappropriate to the indwelling Atma . This process leads one ultimately to visualize the Atma as purusha (male aspects) in eternal bliss. With this revelation the souls of all the beings as complementary pairs of Atma, come under the spell of ecstasy in bliss & revel with gay abandon in rasa lila with the supreme Atma. The relationship between Purusha & praktithi (Universe) is essentially that of a complementary pair. Aitreya Upanishad Enumerates the evolution stages. The evolution cycle is about the intelligent growth of cosmic seed into the cosmic tree of the Universe ending in the cosmic dissolution. The Universe is thus a spiritual arena. Chandogya Upanishad The fullness of the void in Brahmam is immortal & invincible. That void emanates forms but yet remains formless. Atma grows from void to many to create the Universe. Aberrations of Atma enlivened with I Ness / karmic attributes become souls The seed potential of the nucleus grows into the universal tree sporting various forms but yet is formless in its essence. The fullness of the nucleus is in total bliss ananda, whereas the Universe, a differentiated nucleus - the play field of divine lila - can at best only sustain transient happiness in its entities & hence exists in Maya - illusion. Brahadaranya Upanishad As long as there is no second one around there is no fear of domination/death, i.e., in the transcendental zone of the Absolute - zone of immortality. But in the zone of the Universe also, immortality is perpetuated, through ‘death- rebirth' cycles. This knowledge takes away fear of death in the Universe. More true vision enables one to realize, that ‘restraint’ in satwa guna (creative rhythm) to overcome tendencies for counter creation, i.e., selfish pursuits, ‘charity’ in rajas guna (over excitation) to suppress tendencies to disrupt creation for & ‘sensitivity’ in tamas guna (under excitation) to suppress tendencies to obstruct creation, are the guiding virtues that are needed to sustain creativity in evolution. Satvic ego is dangerous as it not only works against nature but is deceptive as compared to its other forms. This wisdom that all the selfish pursuits are made in the negative orientations of all the positively oriented innate human traits, leading to counter creation, disruption & obstruction etc, helps one’s freewill to cutoff of ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 412 the roots of all ego urges of the self-during the present life itself. Svetasvatara Upanishad Brahmam, the nucleus - the size of the thumb - is the origin of cosmic forces that radiated all the matter of the Universe as various non-sentient & sentient life forms. Paramatman pervades as the consciousness reverberating in the universal rhythm starting with space & time as souls - Atmas with karmic imprints - to savour the gratifications, as complementary pairs with duality traits subject to cause/effect contingencies. Mind acts as a veil in the realization of Atman. Meditation negates the mind - makes the mind still & subtle - paving the way for self-realization. Subtle Atma is neither male nor female, neither active nor passive, neither inert nor sensitive. The Universe is paramatma’s self-projection of its duality traits that enhance the action completion efforts while ensuring stability in all the entities that exist in innumerable vibrations ranging from subtle to gross modes. Overall sustenance is by its prime virtues harmony & coherence. 3. Scientific Myths & Facts Similarity of views in Science & Upanishads Myth: Micro particle is the smallest single entity. Fact: On probing it shows up as a cluster of complementary pairs of particles - quarks. (swetasvatara upanishad) (prasna upanishad) (mundaka upanishad) Myth: The basic matter may be different in different planets of the Universe. Fact: The complementary pairs of particles, the basic building block of the Universe, are the same all over. Only their forms & shapes may vary. The complementary nature contributes to the similarity of forms & functions around the energy axis of all entities. (isavasya Upanishad) (svetasvatara) upanishad Myth: Each matter has its stable geometry. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) Fact: 413 Matter (mass/vitality), as complementary pairs, exists within its unique space horizon & undergoes transformations according to the contingencies of the evolution/involution cycle. (chandogya upanishad) (brahadaranya upanishad) Myth: The evolution process sustains on fresh inputs of matter into nature from time to time. Fact: Different entities undergo transformations from existing matter only, under the influence of environmental cosmic forces. isavasya upanishad) Myth: Matter we perceive in the Universe is the total matter evolved by Nature. Fact: Matter we perceive is 1/4th of the cosmic nucleus. Remaining 3/4th – un-manifest matter (black hole) accounts for the stability of Universe. (Rig Veda) Myth: Science can keep all delusions at bay & reveal the truth. Fact: It revolves only around the manifested matter, i.e., 1/4th of the total matter. Spiritual efforts (mysticism) enable us to gain vision & transcend the universal horizon to unravel the whole truth. (Rig Veda) Myth: Matter of the Universe exists as seen in volume. Fact: It exists with gaps of space within, the space being charged with cosmic vitality. Devoid of these space gaps total matter of the Universe measures one cubic centimeter by volume (size of the thumb). (mandukya - katha upanishad) (chandokya upanisnsd) Myth: Matter - particle is inanimate. Fact: It has ‘mind’ – consciousness. It exists as Matter/antimatter - (consciousness) complementary pair. (Aitreya Upanishad) Myth: Energy of the matter flows in linear motions. Fact: It flows as instant radiations in the cosmos & as vibrations in the Universe. (katha Upanishad)(mandukya upanishad) (prasna Upanishad) Myth: A non-sentient/sentient being has a single life span. Fact: It replicates in growth/decay cycles through in transformations/transmigrations utill merger with the source - big crunch (keno Upanishad) Myth: Matter (complementary pair of mass & its immanent consciousness) appears the same to one & all. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) Fact: 414 The energy of the viewing consciousness influences the nature of viewed particles. Different persons perceive the same thing differently. (chandogya upanishad) Myth: All are equal. Fact: Each being is complementary pair of self-consciousness/holistic consciousness, but with unique cosmic imprints. Man & woman are complementary to each other. (Embryological and neuroanatomical studies support the existence of complementary differences between males and females.). However, all are empowered to enliven even the entire cosmic genome when they are in resonance with the universal rhythm (invincibility).Here only lies the equality. (prasna upanishad) Myth: Human beings are sustained by cosmic energy. Fact: They are also Cosmic Energy Controllers. They radiate measurable energy aura. (isavasya upanishad) (mandukya upanishad) Myth: Divinity intervenes directly in worldly affairs. Fact: It is a passive vitality of the Universe. Only the resultant of all the active selfconsciousness - collective consciousness - can intervene directly. (mundaka upanishad) Myth: Follow the majority. (Social norms based on its “rights & wrongs”) Fact: Follow Dharma Shastras - Laws of nature - Actions nurturing nature are “rights” & that disturb are “wrongs”. “rights” have to persuade & prevail rather than winning them over. (aitreya Upanishad) Myth: Act according to your conscience, your rational judgment. Fact: Act to preserve the harmony of your active self-consciousness with the passive holistic consciousness (Manas Sakshi the eternal Silent Witness). (mundaka upanishad) Myth: You seek knowledge from outside. Fact: Knowledge is within. Compassion reveals it. Dispassion makes you a co-creator in bliss, ‘here & now’. (isavasya upanishad) Myth: Self-realization is a long process. Once attained it stays permanently. Fact: Pranayama & yoga refine the body mass. Mind mass is refined by meditation. Renouncing ego gives proper orientation to the mind mass. These efforts contribute to self-realization. Since replication of one’s innate tendencies is a natural process, constant & consistent efforts are needed to retain the benefits. (katha upanishad) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 415 Myth: Babies inherit their traits & tendencies from parents. Fact: Only 3% of their genome is attributed to parents. Not all fertilized female eggs become babies. Departing beings - souls - form complementary pairs with compatible fertilized eggs to become new beings - transmigration by quantum entanglement. These souls only contribute to their genome directly. (katha upanishad) (bhagavatham) Myth: Caste is based on heredity. Fact: Caste is a classification of beings with same innate traits & tendencies that enables them to be in compatible groups for emotional harmony. On the death of a being, its departing soul only becomes a new being by transmigrating into a compatible womb. Hence caste cannot be a classification based on heredity. Moreover caste is not a onetime classification. It changes depending on the up gradation / degradation of beings during life time. Vedic society flourished because it treated the rishis & gurus with high esteem i.e. next to divinity & relied on them for its evaluation & periodic review,. (katha uoanishad) Myth: The nature of life is mortality. Fact: It is immortality. DNA is an immortal entity. (keno Upanishad) Myth: IQ - Intellectual quotient - is a measure of human intelligence. Fact: Intellectual intelligence reflects one’s knowledge of the many aspects of the source. Emotional Intelligence reflects one’s capacity for experiencing the source through empathy. Spiritual Intelligence reflects one’s capacity for self-realization. Transcendental awareness. Creative intelligence is the optimum mix of IQ, EQ & SQ, that makes one a co-creator. (isavasya, mundaka, aitreya Upanishad) Point to Ponder Modern Science is equipped to analyze matter threadbare. Now that the consciousness has been established as the complementary attribute of matter the collective wisdom should strive to reveal the inevitable bond between science & mysticism to hasten social progress & harmony. 4. Parabrahmam ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 402-416 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part I) 416 Primordial Source - Cosmic Nucleus - Quantum Foam The prime source, the Absolute - the self-effulgent, self-healing mass dwelling in the harmony of its cosmic rhythm remained “invincible” & thus existing as “second to none”, it remained in eternal bliss. This Primordial egg, the size of a thumb (about 1cc. according to science) dwelled in harmony within its cosmic space envelope. This micro matter with infinite mass remained self-effulgent drawing its effulgent energy in eternal cycles from its mooladhara, its base, the seat of attraction - black hole - to its head, the seat of effulgence - white hole. The coherence of its mass along its path from its base to its head - worm hole - ensured the self-healing (stability) of its effulgent energy. This omniscient mass with all knowing vision - quantum foam according to science remained in harmony as a complementary pair of mass & consciousness - with the total “charge parity”, according to C.P violation theory, i.e., zero resultant charge with absolute complementary similarity in parity - absolute balance of matter & antimatter (consciousness) according to science. This entity that dwelled as a compatible pair in harmony in static stability is envisaged as the Purusha (male personification) of Vedic scripts. This infinite, unbounded, undifferentiated Absolute in empty space is a complementary pair omnipotent ‘pure mass & all-knowing consciousness.’ So much so all the entities & their action traits, for that matter the totality of the Universe it has evolved, thus exists in complementary pairs mode only. This unlimited, underlying reality is not a created entity but a self-creating phenomenon and this truth can never be conceptualized by any limited scientific principles. This is the “ultimate power”, the impersonal reality underlying everything in the Universe, from which everything came out and to which the totality returns”. The irony is that in its primordial unbounded state, it is all “emptiness.” (Continued on Part II) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Modelling Microtubules in the Brain as n-qudit Quantum Hopfield Network and Beyond Dayal Pyari Srivastava1, Vishal Sahni2, Prem Saran Satsangi3 ABSTRACT The scientific approach to understand the nature of consciousness revolves around the study of human brain. Neurobiological studies that compare the nervous system of different species have accorded highest place to the humans on account of various factors that include a highly developed cortical area comprising of approximately 100 billion neurons, that are intrinsically connected to form a highly complex network. Quantum theories of consciousness are based on mathematical abstraction and Penrose-Hameroff Orch-OR Theory is one of the most promising ones. Inspired by Penrose-Hameroff Orch-OR Theory, Behrman et. al. (Behrman, 2006) have simulated a quantum Hopfield neural network with the structure of a microtubule. They have used an extremely simplified model of the tubulin dimers with each dimer represented simply as a qubit, a single quantum two-state system. The extension of this model to n-dimensional quantum states, or n-qudits presented in this work holds considerable promise for even higher mathematical abstraction in modelling consciousness systems. Keywords : Quantum Hopfield Network, Qudits, Contextuality, Power Laws 1. Microtubules as Quantum Information / Computation Processing Devices : Penrose-Hameroff Orchestrated Objective Reduction (Orch. OR Theory) Penrose and Hameroff (2011) describe microtubules as self-assembling polymers of the peanutshaped (4 nm x 8 nm x 5 nm) protein dimer tubulin, each tubulin hetero dimer molecule (110,000 atomic mass units) being composed of an alpha and beta monomer, and is a polar molecule with its positive end near the β -subunit. Typically, thirteen linear tubulin chains (“protofilaments”) align side-to-side to form hollow microtubule cylinders (25 nm diameter) with two types of hexagonal lattices A and B. The hollow microtubule cylinders of about 25 nm in diameter range from 200 nm to 25 micron in length. Structure of a microtubule and arrangement of its tubulins is given in Figure 1. Since there are at least 32 states, i.e., 5 bits (or 5/8 byte) of information per tubulin dumer molecule and 13 dimers (of 8 nm length) per each ring of microtubule-cylinder with 1250 rings per midsize (1-micron long) microtubule, the resulting information storage capacity is approximately 10 kilobytes per microtubule. Given 10,000 microtubules (or 100 million tubulin-dimers) per neuron, it represents 100 megabytes of processing power per neuron which translates into a total information storage capacity of human brain (with 100 billion neurons) of 10 exabytes (i.e. of the order of at least 1 exabyte = 1018 bytes). 1 Department of Physics and Computer Science & Quantum-Nano Systems Centre, Dayalbagh Educational Institute, Dayalbagh, Agra, India 2 Quantum-Nano Systems Centre & Centre for Consciousness Studies, Dayalbagh Educational Institute, Dayalbagh, Agra, India (email : vishalsahni.dei@gmail.com) 3 Chairman, Advisory Committee on Education, Dayalbagh Educational Institutions, Dayalbagh, Agra, India and Member, Editorial Board, International Journal of General Systems since inception. According to Penrose-Hameroff Orch. OR (Orchestrated Objective Reduction) theory, each tubulin molecule can exist as quantum superposition (i.e. quantum bit or qubit) of both states (black and white) coupled to London force dipole in hydrophobic pocket. Furthermore the Alattice has multiple winding patterns which intersect on protofilaments at specific intervals matching the Fibonacci series found widely in nature and possessing a helical symmetry enabling topological quantum computing. Figure 1 Structure of a Microtubule and the arrangement of its tubulins Penrose and Hameroff (2011) estimate approximately 108 tubulins in each neuron which switch and oscillate in the range of 107 per second. This gives an information capacity as the single-cell value at the microtubule level of 1015 operations per second per neuron. The total brain capacity (1011 neurons, 103 synapses per neuron, 102 transmissions per synapse per second) would thus potentially translate at the microtubule level as 1026 operations per second in comparison to the earlier estimates of AI community for the information processing capacity of the entire brain of 1016operations per second at the level of neurons, synapses and their transmission-rate per second. If each tubulin dimer functions as a quantum bit and not a classical bit processor, the computational power becomes almost unimaginably vast. It has been claimed that as few as 300 quantum bits (qubits), have the same computational power as a hypothetical classical computer comprised of as many processing units as there are particles in the universe (Steane and Rieffel, 2000). Penrose-Hameroff Orchestrated Objective Reduction (Orch-OR) has three parts : the Gödel Part, the Gravity Part, and the Microtubule Part. The Gödel Part is an effort to use the famous Gödel’s Incompleteness Theorem [Any finite set of rules that encompass the rules of arithmetic is either inconsistent or incomplete; it entails either statements that can be proved to be both true and false, or statements that cannot be proved to be either true or false] to prove that human beings have intellectual powers of “non-computable” thought and understanding that they could not have if they functioned in accordance with the principles of classical physical theory. Proving this would reaffirm a conclusion of the von Neumann formulation of quantum theory, namely, that a conscious human being can behave in ways that a classical mechanical model cannot. [However, the Gödel Part cannot now be regarded as having been established successfully]. The Gravity Part addresses a key question pertaining to quantum dynamics : Exactly when do the sudden quantum jumps occur? The Diösi-Penrose (DP) expectation is that Objective Reduction (OR) occurs when the overall separation (the product of the temporal separation T with the spatial separation S) reaches a critical amount given by the Planck-Dirac constant = Planck constant h 2π , such that the quantity S is given by : S ≈ EG (the gravitational self-energy) of the difference between the mass distributions of the two superposed state and T = Z (the life-time) = EG . Penrose-Hameroff (PH) theory proposes that this time interval is the duration of time for which Nature will endure this bifurcation of space-time structure into the two, incomputible parts, before jumping to one or the other of these two forms. This conjectured rule is based on two very general features of Nature : Planck’s universal constant of action h and NewtonEinstein universal law of gravitation. It invokes quantum gravity attempting to combine quantum theory with Einstein’s theory of gravity, namely General Relativity. Moreover, according to Orchestrated Objective Reduction (Orch OR), this is accompanied by an element of proto-consciousness. The best known temporal correlate for consciousness is gamma synchrony, EEG / MEG, 30-90 Hz, often referred to as coherent 40 Hz, representing a succession of 40 or so conscious moments per second (τ = 25 milliseconds). Global macroscopic states such as superconductivity ensue from quantum coherence (with attendant superposition) among only very small fractions (say 1%) of components (six tubulins per neuron). For τ = 25 msec, 20,000 such neurons would be required to elicit OR. In human brain, cognition and consciousness are, at any one time, thought to involve tens of thousands of neurons (10,000 to 1,00,000 neurons) which may be widely distributed throughout the brain. At 80 Hz or higher frequency, associated with Tibetan or other meditators, expanded awareness states of consciousness might be expected with more neuronal brain involvement. Does this rule have any empirical support? An affirmative answer can be provided by the Microtubule Part of Penrose-Hameroff (PH) theory by linking Diosi-Penrose objective reduction rule to Hameroff’s belief that consciousness is closely linked to the microtubular structure of the neuron. 2. Topological Quantum Computation Topological quantum computing in ‘Orch OR’ is shown in Figure 2 (Penrose and Hameroff, 2011). Figure 2 extending microtubule A-lattice hydrophobic channels results in helical winding patterns matching Fibonacci geometry (Fibonacci series : e.g. 1, 1, 2, 3, 5, 8 etc. in which each Fibonacci number is the sum of the preceding numbers). Bandyopadhyay (2011) has evidence for ballistic conductance and quantum interference along such helical pathways which may be involved in topological quantum computing. Quantum electronic states of London forces in hydrophobic channels result in slight superposition separation of atomic nuclei, sufficient EG for Orch OR. This image may be taken to represent superposition of four possible topological qubits which, after time T = tau = , will undergo OR, and reduce to specific pathway(s) which then EG implement function. B-lattice microtubules have a vertical seam dislocation. In the quantum theory, the quantum state of the n indistinguishable particles (e.g. quasiparticle, anyons) belongs to a Hilbert space that transforms as a unitary representation of the braid group Bn of n strands (Sahni, Lakshminarayanan and Srivastava, 2011). The braid group Bn can be presented as a set of generators that obey particular defining relations. To understand the defining relations, we may imagine that the n (say 3) particles occupy n (say 3) ordered positions (labeled 1, 2, 3, . . ., n) arranged on a line. Let σ 1 denote a counterclockwise exchange of the particles that initially occupy positions 1 and 2, let σ 2 denote a counterclockwise exchange of the particles that initially occupy positions 2 and 3, and so on. Any braid can be constructed as a succession of exchanges of neighboring particles; hence σ 1 , σ 2 ,..., σ n −1 are the group generators. The second, slightly more subtle type of relation is σ jσ j +1σ j = σ j +1σ jσ j +1 , j = 1, 2,..., n − 2 which is called the Yang-Baxter relation. We can verify the Yang-Baxter relation by drawing the two braids σ 1σ 2σ 1 = σ 2σ 1σ 2 on a piece of paper (Fig. 3), and observing that both describe a process in which the particles initially in positions 1 and 3 are exchanged counterclockwise about the particle labeled 2, which stays fixed — i.e., these are topologically equivalent braids. Final time-slice (t=T) 3 2 1 3 2 1 1 2 3 1 2 3 Intermediate time slices Initial time slice (t=0) Figure 3 A simple diagram showing the two braids σ 1σ 2σ 1 = σ 2σ 1σ 2 with n = 3 strands each The most important issues facing topological quantum computation are twofold : (1) finding or identifying a suitable system with the appropriate topological properties, that is, non-abelian statistics, to enable quantum computation, and (2) figuring out a scheme to carry out the braiding operations necessary to achieve the required unitary transformations. The only topological system known to exist in nature is the quantum Hall regime. Thus, there is a strong need to find other systems satisfying the above two criteria for topological quantum computation. Topological quantum computation can then be carried out by moving quasi particles around one another in two space dimensions. The quasi particle world-lines form topologically nontrivial braids in three (= 2 + 1) dimensional space-time, and because these braids are topologically robust (i.e., they cannot be unbraided without cutting one of the strands) the resulting computation is protected against error. An Orch. OR qubit based on topological quantum computing specific to microtubule polymer geometry was suggested by Hameroff et. al. in 2002 (Penrose and Hameroff, 2011). Conductances along particular microtubule lattice geometry, e.g. Fibonacci helical pathways, were proposed to function as topological bits and qubits. Bandopadhyay (2011) has preliminary evidence for ballistic conductance along different, discrete helical pathways in single microtubules. 3. Modelling Mircotubules as Quantum Hopfield Networks Hopfield neural networks are a class of neural network models where non-linear graded response neurons organized into networks with effectively symmetric synaptic connections are able to implement interesting algorithms, thereby introducing the concept of information storage in the stable states of dynamical systems. The dynamics of the state-space trajectory as well as time domain evolution of sensitivities of the states with respect to circuit parameters using system dynamics simulation has been extensively studied (Kumar and Satsangi, 1993). Behrman et. al. (Behrman, 2006) have simulated a quantum Hopfield neural network with the structure of a microtubule. They have used an extremely simplified model of the tubulin dimers: each is represented simply as a qubit, a single quantum two-state system, the quantum analog of a classical bit. A qubit, unlike a bit, can exist in a superposition of the two states. They have included Coulombic interactions between qubits, and thermal effects for the qubits themselves. This is a kind of quantum Hopfield network. Each of the individual processing elements or neurons (here, the qubits) interacts with each of the others (a fully interconnected network); the elements (qubits) are initialized in some state, and allowed to evolve towards a local minimum. These networks store information and are also called “associative memory” or “content addressable memory” models. The final stable state is a pattern that is recalled by the network. Inspired by Penrose-Hameroff Orch. OR theory, Behrman et. al. (Behrman, 2006) use an extremely simplified model of tubulin dimers, each represented simply as a qubit, a single quantum two-state system. In order to obtain the Quantum Hopfield Net (QHN), they consider an array of N qubits. Hamiltonian or energy function operator for each qubit j is given by H j = Kσ x + Aσ z (1) ⎡0 1 ⎤ ⎡1 0 ⎤ and σ z = ⎢ where σ x = ⎢ ⎥ ⎥ are respectively the Pauli X and Z matrices; and the full ⎣1 0 ⎦ ⎣0 −1⎦ N Hamiltonian Operator H = ∑ H j j =1 The first term in Eq. (1) represents the flipping of the qubit from one state to the other, called “tunneling”, with amplitude K. The second term in Eq. (1) represents the energy-difference 2A between the two states. This difference can be the result of external fields or interaction with other qubits. The Pauli Matrix ⎡0 ⎤ ⎡0⎤ σ z measures the state of the system; e.g. σ z ⎢ ⎥ = (−1) ⎢ ⎥ , telling us that the system is in the ⎣1 ⎦ ⎣1 ⎦ (-1) state. Thus each qubit j may be visualized as a loop having n discretization points, propagating in imaginary time from 0 to β. [A discretization point at any instant of imaginary time is the instantaneous state of the qubit at that corresponding value of the inverse temperature]. Let ψ = δ 0 + γ 1 represent a qubit in terms of Quantum Terminal Graph (QTG) (Srivastava ⎡1 ⎤ ⎡0⎤ et. al. 2011, 2014) in Figure 4 where 0 is the (+1) state ⎢ ⎥ and 1 is the (-1) state ⎢ ⎥ . ⎣0⎦ ⎣1 ⎦ ⎡δ ⎤ ⎡γ ⎤ Notice that σ x ⎢ ⎥ = ⎢ ⎥ which flips the probability amplitudes. For example, the (+1) state 0 ⎣γ ⎦ ⎣δ ⎦ is flipped to the (-1) state 1 , and vice-versa. The Quantum Terminal Graph (QTG) in Fig. 4 (Srivastava et. al. 2011, 2014) is shown as the union of two separate parts such that a1a1' denotes ' the “ket 0”-part and b1b1 denotes the “ket 1”-part (which form an orthonormal basis for the Hilbert space). Here δ and γ are complex numbers such that δ 2 is the probability of qubits of “information / computation data” flow-rate along unit directional (quantum across variable) 2 vector 0 ; and γ is the probability of “information / computation data” flow-rate along unit directional (quantum across variable) vector 1 . Notice that the sum of probabilities of flows 2 2 along 0 and 1 adds to 1, i.e. δ + γ = 1 . Accordingly, the probable qubit states can be said to be normalized to length 1. 1 0 a1 b1 δ ∪ γ b1' a1' Figure 4 Quantum Terminal Graph Srivastava et. al. (2014) have applied Graph Theoretic Quantum System Modelling (GTQSM) in continuum of protein heterodimer tubulin molecules of self-assembling polymers, viz., microtubules in the brain as a holistic system of interacting components representing hierarchical clustered quantum Hopfield network (hQHN) of networks. The quantum input-output ports of the constituent elemental interaction components (or processes) of tunneling interactions and Coulombic bidirectional interactions are in cascade and parallel interconnections with each other while the classical output ports of all elemental components are interconnected in parallel to accumulate micro-energy functions generated in the system as Hamiltonian (or Lyapunov) energy function. They have presented an insight, otherwise difficult to gain, for complex system of systems represented by clustered quantum Hopfield network (h-QHN), through application of graph theoretic quantum system modelling (GTQSM) construct presented in the next section. 4. Generalization of Quantum Hopfield Network Model for n-qudits Let ψ = α 0 + β 1 + γ 2 + δ 3 + ... + ν n − 1 represent a generalized quantum odd prime based qudit (with dimension d=n) in comparison to the commonly used even-prime based quantum bit (quits with dimension 2) in terms of Quantum Terminal Graph (QTG) in Figure 5 where 0 ⎡1 ⎤ ⎢0 ⎥ ⎢ ⎥ is the state ⎢0 ⎥ and 1 ⎢ ⎥ ⎢.⎥ ⎢.⎥ ⎢ ⎥ ⎣⎢ 0 ⎦⎥ a a' Figure 5 2 1 0 α ⎡0 ⎤ ⎢1 ⎥ ⎢ ⎥ is the state ⎢0 ⎥ and ⎢ ⎥ ⎢.⎥ ⎢.⎥ ⎢ ⎥ ⎣⎢ 0 ⎦⎥ ∪ 2 ⎡0 ⎤ ⎢0 ⎥ ⎢ ⎥ is the state ⎢1 ⎥ , and ⎢ ⎥ ⎢.⎥ ⎢.⎥ ⎢ ⎥ ⎣⎢ 0 ⎦⎥ n ⎡0 ⎤ ⎢0 ⎥ ⎢ ⎥ is the state ⎢0 ⎥ . ⎢ ⎥ ⎢.⎥ ⎢.⎥ ⎢ ⎥ ⎣⎢1 ⎦⎥ n −1 3 b c n β ∪ γ ∪ δ ∪ . . . ∪ γ −1 b' c' d n' d' Generalized Qudit (dimension d=n) as union of n separate parts The generalized quantum terminal graph (QTG) with dimension (d=n) is shown in Figure 5 as the union of n separate parts such that a a ' denote the first "ket-0" part, b b' denotes the second "ket-1" part, c c ' denotes the third "ket-2" part, d d ' denotes the fourth "ket-3" part and so on, upto n n' which denotes the "ket-(n-1)" part (which form an orthonormal basis vector-set for the Hilbert space). Here α , β , γ , δ , (ν − 1) are complex numbers such that α 2 is the probability of qubits of "information / computation data" flow-rate along unit directional (quantum across 2 variable) vector 0 ; β is the probability of qubits of "information / computation data" flowrate along unit directional (quantum across variable) vector 1 ; γ 2 is the probability of qubits of "information / computation data" flow-rate along unit directional (quantum across variable) 2 vector 2 ; δ is the probability of qubits of "information / computation data" flow-rate along unit directional (quantum across variable) vector 3 ; ε 2 is the probability of qubits of "information / computation data" flow-rate along unit directional (quantum across variable) 2 vector 4 and so on, and ν − 1 is the probability of "information / computation data" flow-rate along unit directional (quantum across variable) vector n − 1 . Notice that the sum of probabilities of flows along 0 , 1 , 2 , . . . and n − 1 adds to 1, i.e. 2 2 2 2 2 α + β + γ + δ + ... + ν − 1 = 1 (2) Accordingly, the probable qudit states can be said to be normalized to length 1. Eq. (2) is the equation of an n-dimensional sphere. Thus each qudit j may be visualized as a d2 2 dimensional hyper sphere (instead of a loop for qubit which has only 2 states, i.e. α + β = 1 , 2 2 2 a qudit which has only 3 states, i.e. α + β + γ = 1 , the equation of a sphere) having n discretization points, propagating in imaginary time from 0 to β (this is different from the index β for 1 ). [A discretization point at any instant of imaginary time is the instantaneous state of the qudits at that corresponding value of the inverse temperature]. Figure 6 shows a qubit with n = 4 discretization points in a system of N = 3 qubits (d=2) (Srivastava et. al., 2014). Figure 7 shows a qudit (d=3) with n = 8 discretization points in a system of N = 3 qudits shown in different colours. Each qubit is now represented by a sphere with 8 discretization points. Figure 8 shows a qudit (d=5) with n = 32 discretization points in a system of N = 5 qudits. In this solar system model, each 3-dimensional sphere is rotating in a loop / circle and sample connections are shown for discretization points i = 9 to 16. Similar connections exist for i = 1 to 32 as shown by black lines. If radius of the sphere (planet) is r1 and radius of the orbit is r2 (r1 and r2 are labelled in qudit j = 3 for illustration), then 2 2 2 p = 3 degrees of freedom (equation of a sphere) r12 = α + β + γ 2 r22 = δ + ε 2 (equation of a loop / circle) q = 2 degrees of freedom Total degrees of freedom n = p + q = 5 Discretization Points used = 2 p.2q = 23 × 22 = 8 × 4 = 32 We will have r12 + r22 = 1 as the system equation for j which is the same as Eq. (2), i.e. 2 2 2 2 2 α + β + γ + δ + ε = 1 for a 5-dimensional qudit. This idea can be similarly extended for even higher dimensions of d. ζ i=3 (3β/4) ζ α 331 i=4 (0,β) ζ j=1 i=2 ζ (β/2) i=1 (β/4) α112 α 431 α 312 α131 α 412 α i jj ' = α ∀j ≠ j ' = 1, N and i=1,n α α 231 i=3 (3β/4) i=4 (0,β) j=3 ζ ζ i=2 (β/2) 12 2 α 423 ζ ζ i=1 (β/4) ζ α α 323 Figure 6 23 2 i=3 (3β/4) ζ i=4 (0,β) j=2 i=2 (β/2) α123 A qubit with n = 4 discretization points in a system of N = 3 qubits ζ ζ i=1 (β/4) j=1 α112 α α131 α α 31 5 α 831 31 2 α 731 α 512 α ∀j ≠ j ' = 1, N and i=1,n α 812 α 631 α i jj ' = α 12 2 α 612 α 712 α 412 31 3 α 431 α 312 α123 j=3 α α 223 23 5 α 623 α 723 α 423 j=2 α 323 α 823 α 323 Figure 7 A qudit (d=3) with n = 8 discretization points in a system of N = 3 qudits i = 1 to 8 α i jj ' = α ∀j ≠ j ' = 1, N i = 25 to 32 and i=1,n i = 9 to 16 j=1 Similar connections i = 17 to 24 i = 1 to 8 i = 1 to 8 r2 i = 9 to 16 j=3 r1 i = 9 to 16 i = 25 to 32 j=2 i = 25 to 32 i = 17 to 24 Figure 8 i = 19 to 24 A qudit (d=5) with n = 32 discretization points in a system of N = 3 qudits Sample connections are shown for discretization points i = 9 to 16. Similar connections will exist for all i as shown by black lines 5. Clustered hierarchical level Model of the Brain Woolf N. (2006) has proposed five hierarchical levels of quantum entanglement-based neural interaction microtubules spread among 13-23 billion neurons in the human cortex of the estimated 100 billion neurons in brain. We can extends the graph-theoretic modelling framework to these, in general, l levels. An estimate of Nl and degree of entanglement α l for l = 1 to 5 by Nancy Woolf (Woolf, 2006) and adapted by Srivastava et. al. (2014) is summarized in Table 1. The cluster approach propounded by Srivastava et. al. (2014) views the quantum Hopfield network as Nn information processing subunits (each with states ±1 ), corresponding to N qubits of tubulin molecule, which Nn converge to 2( ) corners of an ( Nn ) -dimensional box. Table 1 Hierarchical Level of Quantum Entanglement Hierarchical levels of quantum entanglement Quantum entanglement among Estimate of number of qubits Nl by Woolf (2006) as adapted by Srivastava et. al. (2014) Estimate of α l by Woolf N1 → 104 tubulins of the same 1 Tubulins of the same microtubule 2 Pairs of microtubulins (qubits) in the same neuron 3 pairs of microtubulins (qubits) belonging to different neurons 4 highly interconnected cortical areas 5 entanglement among cortical areas having few or no axonal connections microtubule in any one of m1 = 1015 possible clusters Srivastava et. al. (2014) N 2 → 104 different microtubules in the same neuron in any one of m2 = 1015 possible clusters Srivastava et. al. (2014) N3 → 103 different microtubules belonging to different neurons in same modules in any one of m3 = 1016 possible clusters Srivastava et. al. (2014) N 4 → 107 different neurons in any likely to be high α 2 << α1 α 3 << α 2 one of m4 = 1012 possible clusters Srivastava et. al. (2014) N5 → 1010 different neurons in any α 4 < α3 one of m5 = 109 possible clusters (Teleportation invoked by Srivastava et. al. (2014)) α5 < α4 The first level of neural interaction would include quantum entanglement among approximately N1 → 104 tubulins of the same microtubule in any one of m1 = 1015 possible clusters. Since this level of neural interaction is between closely interacting particles, the degree or density of entanglement is likely to be high as reflected by the strength α1 of Coulombic bidirectional interaction process between the same discretization points i for each pair of different qubits j1 and j1' at the first clustered level. The second level of neural interaction would involve entanglement between pairs of microtubulins (qubits) each drawn from approximately N 2 → 104 different microtubules in the same neuron in any one of m2 = 1015 possible clusters. Microtubule Associated Protein (MAP2) does link neighbouring microtubules together (or to actin filaments) and these linkages dynamically associate and disassociate. This degree of entangelemnt would be somewhat less than that of tubulins in the same microtubule as reflected by strength α 2 << α1 of Coulombic bidirectional interaction process at this second clustered level. The third degree of neural interaction would involve entanglement between pairs of microtubulins (qubits) each drawn from approximately N3 → 103 different microtubules belonging to different neurons in same modules in any one of m3 = 1016 possible clusters. This degree of entanglement at the third clustered level would be expected to be less than that of tubulins in the different microtubules of the neuron at the second clustered level as reflected by α 3 << α 2 . The fourth degree of neural interaction would involve entanglement within highly interconnected cortical areas (e.g. cortical areas of the same sensory modality) involving N 4 → 107 different neurons in any one of m4 = 1012 possible clusters. Entanglement can occur over long distances when there is a classical channel of information, for example, axonal connectivity between cortical areas or electromagnetic energy flow from one brain region to another, and a preexisting entanglement. Qubits performing local operations can even send information to entangled qubits over long distances via classical channels as in quantum teleportation. This degree of entanglement might be expected to be medium to strong as reflected by α 4 ( < α 3 ) at the fourth clustered level. The fifth level of neural interaction would involve entanglement among cortical areas having few or no axonal connections involving N5 → 1010 different neurons in any one of m5 = 109 possible clusters. Brain-wide entanglement might occur in a manner predicted by Bell’s theorem stating that whenever a quantum measurement is made on one part of a holistic quantum system, this will produce an effect on the other part of the system. This degree of entanglement would be weakest, thereby allowing for greater flexibility in brain response, as reflected by the strengths of Coulombic bidirectional interaction processes at the various clustered levels of hierarchy α 5 < α 4 < α 3 < α 2 < α1 . Quantum entanglement is considered in this section only in neuronal microtubules since nonneuronal cells divide repeatedly and recycle tubulins for mitotic spindle microtubules. On the other hand, neurons don’t divide, their microtubules remaining polymerized for the life of the cell, suitable for information encoding, memory and consciousness. At the first level, within a microtubule, direct quantum information transfer may take place and may be protected through topological or other error-correcting mechanism. At the fourth hierarchical level, where only a classical information channel exists, quantum information transfer and error correction may still take place via quantum teleportation. At the fifth level, quantum error correction may still be possible through weak classical channel and / or collateral learning and training as well as quantum teleportation because of quantum entanglement (Srivastava et. al., 2014). We model a microtubule as a quantum Hopfield network, an interconnected network consisting of tubulin dimers. Srivastava (2013) and Srivastava et. al. (2014) have represented each tubulin dimer as a qubit. It is essentially quantum mechanical (an Abelian Z2 lattice gauge theory) (Zee, 2010). We can generalize quantum information processing further to quantum dits or qudits that are d-level systems as an extension of qubits that could speed up computing tasks even further. A qubit is then a special case of a qudit with d = 2. In comparison to the qubit system, ddimensional quantum states will be more efficient in quantum applications. In our ongoing work, we are considering tubulin dimers as higher order qubits called qudits, which are quantum systems of dimensionality d (an odd prime). So, the values of d, such as 3 and 5, this model is quantum field theoretic (a non-abelian lattice gauge theory). For larger values of d, our model may be string theoretic. Graph theory has helped us to address the problem of modelling continuum, which is essentially a field problem by converting it into a circuit problem by discretization, which is an approximation made by us using graph theory. Graph theory allows for multi-terminal representations, aggregation and disaggregation, thereby allowing us to model the brain at any of the five hierarchical levels. A system schematic for hierarchical clustered quantum Hopfield networks appears in Figure 9 (Srivastava 2013, Srivastava et. al., 2014). The Hamiltonian (or Lyapunov) Energy Function HhQHN for the simplest possible Quantum Hopfield Network, considering Nl qubits (at clustered hierarchy level l) each with n discretization points, propagating in imaginary time (inverse temperature) over 0 to β , (where each pair of qubits interacts only at equal imaginary discretized time i), is given by (Srivastava 2013, Srivastava et. al., 2014) : N0 n Nl n ⎫ ⎧ ' ⎫ ⎪⎧ j0 ⎪ H hQHN = ⎨ H I = ∑∑ H i +1 ⎬ + ⎨ H II = ∑∑ H i jl jl ⎬ j0 =1 i =1 j =1 i =1 ⎭ ⎩⎪ ⎭⎪ ⎩ ⎧⎪ 1 ⎛ N0 n j j ⎞ ⎫⎪ ⎪⎧ 1 5 ⎡ ⎛ Nl n j j ' ⎞ ⎤ ⎪⎫ = ⎨− ζ ⎜ ∑ ∑ Si 0 Si +01 ⎟ ⎬ + ⎨− ∑ ⎢α l ⎜ ∑ ∑ Si l Si l ⎟ ⎥ ⎬ ⎜ ⎟⎥ ⎠ ⎭⎪ ⎩⎪ β l =1 ⎢⎣ ⎝ j ≠ jl' =1 i =1 ⎠ ⎦ ⎭⎪ ⎩⎪ β ⎝ j0 =1 i =1 (3) 5 such that N 0 = l =1,5 ∪ N l ≤ ∑ N l l =1 The first term in Eq. (3) is tunnelling energy and the second is Coulombic energy. Figure 9 Hierarchical Clustered Quantum Hopfield Network (hQHN) – System Schematic 6. Contextuality In a recent paper in Nature, Howard et. al. (2014) show that contextuality, an abstract generalization of nonlocality is a necessary condition for magic state distillation. They make an abstract graph called an exclusivity graph to obtain their results. Qudits of odd prime dimensionality are naturally differentiated from qubits in their analysis. In exclusivity graph in Figure 10(a), each of the 30 vertices corresponds to a two-qubit stabilizer state; connected vertices correspond to orthogonal states. A maximum independent set (representing mutually non-orthogonal states) of size 8 is highlighted in red. They have proved a remarkable equivalence between the onset of contextuality and the possibility of universal quantum computation via ‘magic state’ distillation, which is the leading model for experimentally realizing a fault-tolerant quantum computer. This is a conceptually satisfying link, because contextuality, which precludes a simple ‘hidden variable’ model of quantum mechanics, provides one of the fundamental characterizations of uniquely quantum phenomena. Furthermore, this connection suggests a unifying paradigm for the resources of quantum information: the nonlocality of quantum theory is a particular kind of contextuality, and non-locality is already known to be a critical resource for achieving advantages with quantum communication. We are working on simulating a functional model of the brain based on quantum Hopfield networks with neurons selected from the various regions of the brain, based on functional layer diagram. Such models should be able to handle association and contextuality both as they will have neurons from portions of the brain tasked with association (association cortex) as well as contextuality (pre-frontal cortex). Table 2 gives a summary of the macrocolumn functional units mentioning number of columns, which is believed to be the fundamental computational unit of the cortex, and an estimate of the neurons in various lobes of the brain. Table 2 (a) Macrocolumn functional units of the cortex Functional Unit Columns Billion Neurons Visual Cortex 232 million columns 68.3 Auditory Cortex 83 million columns 24.0 Somatosensory cortex 21 million columns 6.0 Association cortex 5 million columns 1.4 Motor cortex 1 million columns 0.3 TOTAL 342 million columns 100 billion (b) An estimate of the neurons in various lobes of the brain Frontal Lobe 35 billion Motor cortex (precentral gyms) 6 billion Temporal Lobe 19 billion Parietal Lobe 16 billion Occipital Lobe 14 billion TOTAL 90 billion (a) Exclusivity graph proposed by Howard et. al. applied to two qubits Figure 10 (b) QTG Representation Based on insights given from Srivastava (2013) and Srivastava et. al. (2014), it is proposed to derive exclusivity graph in Figure 10(b) by representing Quantum Terminal Graphs (Srivastava 2013, Srivastava et. al. 2014) as composite Quantum Terminal Graphs each represented by a single composite quantum terminal graph which may be further reduced to a representation in terms of a single composite quantum vertex or node as in Figure 10(b) by rendering the composite datum node as a floating unspecified datum node. This representation was also presented by a team from DEI before Department of Science and Technology, Govt. of India’s Cognitive Science Research Initiative (CSRI) Review Committee in March 2015 and revised project proposal prepared in April 2015. We believe that our graph theoretic approach based on physical systems theory, will give a simpler derivation of their results potentially allowing us to demonstrate that contextuality is not only necessary but also sufficient for magic state distillation. We are attempting to address the important question of how does the brain overcome decoherence using topological, fault tolerant computing and magic state distillation. 7. Power Laws To gain a picture of emergent patterns of brain activity, investigators need new sensing devices that can record from assemblages of thousands of neurons. Nanotechnology, with novel materials that sometimes measure less than the dimensions of individual molecules, may assist in making large-scale recordings. Prototype arrays have been built that incorporate more than 100,000 electrodes on a silicon base; such devices could record the electrical activity of tens of thousands of neurons in the retina. Electrodes are only one way to track the activity of neurons. Methods that move beyond electrical sensors are making their way into the lab. Biologists, borrowing from technologies developed by physicists, chemists and geneticists, are beginning to visualize living neurons in awake animals going about their daily paces using electro-encephalography (EEG), magentoencephalography (MEG) and functional Magentic Resonance Imaging (fMRI) and further analysis by Fourier transform methods. An interesting conclusion we can draw from a course on noise is that the 1/ρ behaviour of EEG and MEG (i.e. “one over of” power-spectrum) is a special noise (also called ‘pink’ noise) is the golden means between the disorder with high information content (white noise with 1/ρ0 flat (constant power spectrum) and the predictability with low information content (brown noise with “one over ρ2 power spectrum”). The cerebral cortex with its most complex architecture generates the most complex noise known to physics (Buzsaki, 2006). The anatomical-functional organization of the cerebral cortex should have consequences and limitations on cognitive behaviours as well. A well-known psychological law that comes to mind in connection with the 1/f nature of the cortical EEG / MEG is that of Weber and Fechnel : the magnitude of a subjective sensation (a cognitive unit) increases proportionally to the logarithm of the stimulus intensity (a physical unit). This collective behaviour of neurons, summed up crudely as the mean field (EEG / MEG) is a blend of rhythms. Neuronal network in the mammalian cortex generates several distinct oscillatory bands, covering frequencies from <0.05 hertz to >500 hertz. Brain evolution opted for a complex wiring pattern in the mammalian cortex. The resulting 1/fα temporal statistic of the mean field are the hallmark of the most complex dynamics and imply an inherently labile, self-organized state. Unlike so-called normal distribution (such as for human brain weight (e.g. 1.35 kg or 3 lbs.), in scale-free systems (governed by power law), things are different. There is no typical example in a scale-free system. A power law implies for the case of fracture, that if we plot the numbers of different size of pieces on a log-log scale, we will get an oblique line. In fractal geometry, fractals are usually defined in statistical or qualitative terms, loosely indicating anything that “looks like itself”. The scale invariance of fractals implies that knowledge of the properties of a model system at any scale can be used to predict the structure of the real system at larger or smaller scale. 8. Conclusions Price and Barrell (2012) show how a science of human experience can be developed through a strategy by integrating experiential paradigms with methods from the natural sciences. A science of human experience would largely be about human meanings and also would constitute a science of consciousness. Psychophysics includes a rudimentary form of introspection that is critical for developing a science of human meanings and consciousness. The qualitative aspects of human experience serve as a foundation for developing hypotheses to be used in experiments that have quantitative methods. This model serves as a useful example for correlating first person and third person approaches for explaining a conscious experience. Interesting conclusions can be drawn from a study of 1/f α behaviour of brain-scans of humans, particularly during Eastern Meditational Practice. The cerebral cortex with its most complicated architecture generates the most complex noise known to Physics. One over f (α ≡ 1) power spectrum (also called "pink noise") is a golden mean between the white noise (α ≡ 0, i.e. constant power spectrum) representing disorder with high information content, and brown noise (α ≡ 2) representing predictability with low information content. The anatomical functional organization of the cerebral cortex brings to mind a well-known psycho-physical law credited to Weber and Fechner. Accordingly, the magnitude of a subjective sensation such as meditational consciousness in cognitive and meta-cognitive domains increases proportionally to the logarithm of the stimulus intensity, "one over f (i.e. rhythmic frequency)", a physical unit. Notably, scalefree systems or fractals are governed by Power Laws (Satsangi and Sahni, 2015). The formulation of power law of meditational consciousness requires invoking a family of models based on Omni quantum theory and physical system theory (including fuzzy analytical hierarchy process), and requisite integration of first person inner experiences of meditationists as co-investigators with the third person scientific methodology of observing, reporting, understanding and hypothesis-testing (Satsangi and Sahni, 2015). REFERENCES Bandopadhyay A. (2011), Direct experimental evidence for quantum states in microtubules and topological invariance, Abstracts : Towards a Science of Consciousness, 2011, Stockholm, Sweden, http://www.consciousness.arizona.edu/TSC2011MicroTub.htm. Behrman E.C. (2006), Gaddam K, Steck JE and Skinner SR, MTs as a Quantum Hopfield Network, The Emerging Physics of Consciousness, ed. J.A. Tuszynski, pp.351-370, Springer, New York, 2006. Buzsaki G. (2006), Rhythms of the Brain, Oxford University Press, USA, 2006. Hameroff S, Hagan S and Tuszynski JA (2002), Quantum computation in brain MTs: Decoherence and biological feasibility, Physical Review E 2002;65:061901 1-11. Henry, Stapp, (2006), "Quantum Interactive Dualism: Libet and Einstein-Podolsky-Rosen Causal Anomalies." Invited contrib. to Erkenntnis, Feb. 2006. Howard M., Wallman J., Veitch V., Emerson J., “Contextuality supplies the ‘magic’ for quantum computation”, Nature, Vol. 510, pp. 351-355, June 19, 2014. Kumar and Satsangi (1993), “System Dynamics Simulation of Non-degenerate and Degenerate Circuits and Systems”, Paritantra (A Journal of Systems Science and Engineering, Systems Society of India, Wiley Eastern Limited, New Delhi) 1(1), 11-39. Penrose and Hameroff (2011), Consciousness in the Universe: Neuroscience, Quantum SpaceTime Geometry and Orch OR Theory, Journal of Cosmology, Vol. 14, April-May 2011. Price D. and Barrell J. (2012), Inner Experience and Neuroscience : Merging both Perspectives, MIT Press, USA, 2012. Sahni V., Lakshminarayanan V., Srivastava D.P. (2011), Quantum Information Systems, ISBN 9780070707078, Tata McGraw Hill, New Delhi, April 2011. Satsangi P.S. (2006), “Generalizing Physical Systems Through Applied Systems Research from “Real” Physical Systems through “Conceptual” Socio-Economic-Environmental Systems to “Complete” (Physical-Mental-Spiritual) Creational Systems”, International Journal of General Systems, Vol. 35, No. 2, 2006, pp. 127-167. Satsangi P.S. (2010), Cosmology from the Twin Vantage Points of Radhasoami Faith and Systems Science, Vision Talk at International Seminar on Religion of Saints (‘Sants’) – Radhasoami Faith, Spiritual Consciousness Studies (SPIRCON 2010), Nov. 12-13, 2011. Satsangi P.S. (2011), Cosmology of Consciousness : Towards Quantum-Theoretic Systems Modelling; Spirit-Mind-Brain Interactions, Vision Talk at Inaugural Workshop of DEI Centre for Consciousness Studies (CONCENT 2011), Oct. 1-2, 2011, Abstract Book, pp. 50-67. Satsangi P.S., Sahni V. (2012), “Cosmic Consciousness Hierarchization : Analytic, Experimental and Experiential”, Concurrent Session on Science and Spirituality, Toward a Science of Consciousness (TSC 2012), Tucson, Arizona, USA, April 2012, Abstract Book, pp. 193. Satsangi P.S., Sahni V. (2015), “Power Law of Meditational Consciousness”, Concurrent Session on Meditation, Toward a Science of Consciousness (TSC 2015), Helsinki, Finland, June 2015. Srivastava D.P., Sahni V. and Satsangi P.S. (2011), “Graph Theoretic Quantum System Modelling for Information / Computation Processing Circuits”, International Journal of General Systems, Vol. 40, No. 8, ISSN 0308-1079, Taylor & Francis, UK, pp. 777-804. Srivastava D.P. (2013), "Graph Theoretic Quantum Field / System modelling for Quantum Information / Computation Circuits and Algorithms" Ph.D. Thesis, Dayalbagh Educational Institute, Dayalbagh, Agra, September 2013. Srivastava D.P., Sahni V., Satsangi P.S. (2014) “Graph Theoretic Quantum System Modelling for Neuronal Microtubles as Hierarchical Clustered Quantum Hopfield Networks”, International Journal of General Systems, Taylor & Francis, UK, Vol. 43, No. 6, pp. 633-648. Stapp (2007), Quantum Approaches to Consciousness, Chapter 31, Cambridge Handbook of Consciousness. Zee Anthony (2010), Quantum Field Theory in a Nutshell, Second Edition, Princeton University Press, USA, 2010.

Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 275-277 Matenda, A. M., How Information in Our Brain Interacts with Itself 275 Essay How Information in Our Brain Interacts with Itself * Adrian M. Matenda ABSTRACT This essay was written during quite unusual circumstances, where I had lost my own perception of reality, in some regard. I put myself through a series of different musical experiences and found that these experiences altered my perception of who I was. I found that the deeper the art within the music was, the more I got to share the artist’s perspective on life (during the musical piece), and thereby I was also forced to change my own. Keywords: Music, perception, information, brain, interaction. 1. Changing My Outlook on Life Through Music Having never written anything even remotely academic or scientific, this will be one of the hardest things I have ever done. I will try to put forward my views on consciousness and hopefully be able to communicate them in a way that translates to a broad range of people. I hope to be able to account for every conclusion I have drawn in the following pages, but if something slips by me I do apologize. I will try to add to the current discussion on consciousness, by suggesting that the issue might not be as complex and incomprehensible as previously thought, due to the fact that we haven’t found an effective way of looking at it yet. How does consciousness help our survival? What does it do? Are we really as aware as we perceive we are? Being born in the 90s and an avid music listener, I have had access to my mp3 player or IPod for the most part of my life. What I found when I was listening to music was that when entering the domain of art within music, with the likes of Bob Marley, Louis Armstrong, Captain Beefheart, Tom Waits and Dr. John, I was altering my own perspective on life by experiencing emotions that the artists had captured within the music. I grew interested in what in psychology is called the ’cognitive triangle’, which explains the connection between our emotions, thoughts and actions. It shows how these three pillars affect each other, and how they always change and adapt to each other when one of them becomes affected. When I was experiencing different emotions in music, I noticed how this led me to different thinking and thus acting differently, and I began questioning these connections more in depth. What effects would it have on my outlook on life when experiencing various emotions? How would my behaviour change during these experiences? My hypothesis was that these new experiences would ultimately change my perception of my position in my surroundings, and force me to change as a person. What purpose does it serve for us to appear to depend upon being aware about our own position in our surroundings? This question has a rather obvious answer: because it helps us to stay alive. * Correspondence: Adrian M. Matenda, Indepenent Researcher. E-Mail: adrianmatenda@hotmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 275-277 Matenda, A. M., How Information in Our Brain Interacts with Itself 276 Being able to interact with the outside world increases our chances of survival. Being able to differentiate what is good and what is bad to us as beings is crucial. 2. The ’Cognitive Triangle’ Might be Part of a Larger System What I realised was that when I was listening to a certain song, my perspective on the world changed and I perceived my surroundings and myself in a new way. A new perspective on the world changed my way of thinking about the world and a new way of thinking about the world changed my way of acting towards the world. These changes ultimately led to me being in a different position in my surroundings. I made the assumption that the emotion I experienced in the song was a piece of information and that pieces of information gets stored inside the brain by our senses and becomes a part of our consciousness. If this is the case, the cognitive triangle appears to be part of a system that processes information in order to make the information useful to us in our survival. In order to determine how best to survive, every piece of stored information is processed and taken into account to form an output. 3. We Appear to Have an Input and an Output of Information Imagine that we have an input (our senses) and an output (our emotions, thoughts and actions) of information. In this scenario, the input receives information about the outside world and the output acts upon that information. When the input receives information it gets processed by a system, which determines whether the information is positive or negative to us in our survival. The output then changes and alters itself in order for us to best survive. This in turn suggests that there is some kind of connection between every piece of information that we have stored. When new information is received, it then has to synchronize with the already existing pieces of information. Without synchronization the information would be useless, as there would be no way of relating it to anything. Examples of synchronization would be all states where as little input as possible is being received, such as sleeping, crying, laughing, screaming etc. During the process of synchronization, the information might then create a connection, which enables it to be put into perspective, in relation to every other piece of information. Our emotions might be used to help us sort the information, labelling it as either negative or positive to our survival in relation to the already existing information that we have stored. 4. The Output Sums Up Our Information to Make a Decision Suppose that when we perceive a piece of information as positive to us we label it with a positive emotion. Suppose that when we perceive a piece of information as negative to us we label it with a negative emotion. When the information is labelled the output might then be able to structure the information in a hierarchic order, choosing the most favourable outcome to our survival during any given moment. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 275-277 Matenda, A. M., How Information in Our Brain Interacts with Itself 277 Let me give an example: Imagine a scenario where a human is going to climb a tree. In this case the tree will provide both food and shelter for the human. Falling down will either hurt the human or kill the human. The human is aware of both the positive and negative possible inputs of climbing the tree. I assume that the human will attempt to avoid the negative possible inputs and pursue the positive possible inputs. The positive and negative possible inputs of the climb will change and affect our output when being taken into account. The output cannot choose to ignore those pieces of information when summing up all of the stored pieces of information to make a decision. The human in this scenario will likely use the piece of information that our hands can provide a tighter grip to keep us from falling etc. The output has already made the decision to climb the tree in the first place, and now it changes and alters itself in order to be as useful to us in our survival as possible. All pieces of information changes and alters the decision making process in our brain. The piece of information that falling down will have a negative input has to co-exist inside the brain along with all the other pieces of information. 5. All the Pieces of Information Co-exist with Each Other Inside the Brain If every piece of information in our brain is used to determine the output, then all of the pieces of information in our brain must have a connection with each other. The pieces of information must in some way interact with each other in order for the correct information to be used at the correct moment by the output. The pieces of information must be ”aware” of each other. I have started to think of “being alive” as a constant moving process, and as soon as that movement stops, the state of “being alive” is gone. I would therefore argue that the system I have presented works to protect this constant moving process. I suggest that when something is negative to us, it is because it threatens our constant moving process to stop, and vice versa when something is positive to us, it is because it helps our constant moving process to keep going. The brain might have created a system to help guide us in the right direction. In this system, every piece of information might only be either positive or negative in relation to all the other pieces of information. The system that connects all of our stored pieces of information together might be what we perceive as consciousness. In this case we might only be aware of our own perspective on the information that we have received during the course of our lives. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| June 2019 | Volume 10 | Issue 4 | pp. 294-303 Kozlowski, M., & Marciak-Kozłowska, Sowed in Spacetime 294 Exploration Sowed in Spacetime Miroslaw Kozlowski*1 & Janina Marciak-Kozłowska2 1 2 Warsaw University, Warsaw, Poland Institute of Electron Technology, Warsaw, Poland Abstract In this paper, we show that the generalization of the parabolic Schrodinger equation to hyperbolic partial differential equations leads to possibility of the study of consciousness on the quantum level. In our hypothesis, consciousness is operated by wave equation which do not dependent on the mass of particle. Keyword: Spacetime, Schrodinger equation, parabolic, differential equation, consciousness. I am opposing not a few special statements of quantum mechanics held today. I am opposing as it were whole of it, I am opposing its basics views that have been shaped 25 years ago, when Max Born put forward his probability interpretation, which was accepted by almost everybody. E. Schrodinger- July 1952 Colloqium. E. Schrodinger in The interpretation of Quantum Mechanicsa, edited by Michel Bitbol, Ox Bow Press,,1995. 1. Introduction We were sowed in 4D Space-time The seeds – Planck particles (10-5g= 1019Gev) started our body from spacetime matter (virtual to real). The Planck particles contained all information on our body and consciousness (neurons). The creation is everlasting. In this paper, we describe the peculiarities of the creation in the language of physics. One of the fundamental aspect of human consciousness is memory. Within contemporary science, memory as well as consciousness are far from being explained. The basic problem with consciousness is that we have not the master equation for describe the consciousness in mathematically precise way. For that we must reconsider ab ovo the basic equation of physics – Schrodinger equation and generalize it for inclusion the memory (consciousness) term. In this paper we will followed the D. Bohm hypothesis on existence consciousness on the quantum level. To that aim started with classical diffusion theory we will obtain Schrodinger hyperbolic equation ( with second time derivative) which will describe elementary consciousness ( memory) * Correspondence: Miroslaw Kozlowski, Prof. Emeritus, Warsaw University, Poland. Email: m.kozlowski934@upcpoczta.pl ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2019 | Volume 10 | Issue 4 | pp. 294-303 Kozlowski, M., & Marciak-Kozłowska, Sowed in Spacetime 295 2. Mathematical introduction to classical thermodynamics In classical thermodynamics the energy flux is defined as (J. Marciak-Kozłowska, M.Kozłowski, 2017) t q (t )    K (t  t ' ) T (t ' )dt '.       therm alhistory (1) diffusion In Eq. (1) q(t) is the density of the energy flux, T is the temperature of the system and K(t – t') is the thermal memory of the system K (t  t ' )  K  (t  t ' )  exp , τ τ   (2) where K is constant, and τ denotes the relaxation time. As was shown in (J. Marciak-Kozlowska, M. Kozłowski,2017)   Kδ (t  t ' )  K (t  t ' )   K  constant K (t  t ' )   exp   τ τ   diffusion wave damped waveor hyperbolic diffusion. The damped wave or hyperbolic diffusion equation can be written as (J. Marciak-Kozlowska, M.Kozlowski, 2017):  2T 1 T DT 2    T. t 2 τ t τ (3) For τ  0 , Eq. (3) is the Fourier thermal equation T  DT  2T t (4) and DT is the thermal diffusion coefficient. The systems with very short relaxation time have very short memory. On the other hand for τ   Eq. (3) has the form of the thermal wave (undamped) equation, or ballistic thermal equation (5). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2019 | Volume 10 | Issue 4 | pp. 294-303 Kozlowski, M., & Marciak-Kozłowska, Sowed in Spacetime 296  2T DT 2   T. t 2 τ (5) In solid state physics, the ballistic phonons or electrons are those for which τ   . The experiments with ballistic phonons or electrons demonstrate the existence of the wave motion on the lattice scale or on the electron gas scale. For the systems with very long memory Eq. (3) is time symmetric equation with no arrow of time, for the Eq. (5) does not change the shape when t  t . In Eq. (3) we define D  υ   T ,  τ  (6) velocity of thermal wave propagation and λ  υτ , (7) where λ is the mean free path of the heat carriers. With formula (6) equation (3) can be written as 1  2T 1 T  2   2T . 2 2 υ t τυ t (8) From the mathematical point of view equation: 1  2T 1 T    2T 2 2 υ t D t is the hyperbolic partial differential equation (PDE). On the other hand Fourier equation 1 T   2T D t (9)  2 2 i    t 2m (10) and Schrödinger equation are the parabolic equations. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2019 | Volume 10 | Issue 4 | pp. 294-303 Kozlowski, M., & Marciak-Kozłowska, Sowed in Spacetime 297 3. Hyperbolic Schrodinger equation Formally with substitutions t  it,   T (11) Fourier equation (9) can be written as i    D 2  t (12) and by comparison with Schrödinger equation one obtains 2 2m (13)  . 2m (14) DT   and DT  Considering that DT  τυ 2 (6) we obtain from (14) τ  . 2mυh2 (15) Formula (15) describes the relaxation time for quantum thermal processes. Starting with Schrödinger equation for particle with mass m in potential V:  2 2 i     V t 2m (16) and performing the substitution (11) one obtains T  2 2   T  VT t 2m (17) T  2 V   T  T. t 2m  (18)  Equation (18) is Fourier equation (parabolic PDE) for τ = 0. For τ  0 we obtain ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2019 | Volume 10 | Issue 4 | pp. 294-303 Kozlowski, M., & Marciak-Kozłowska, Sowed in Spacetime τ 298  2T T V  2   T  T, 2 t t  2m τ (19)  2 mυ 2 (20) or 1  2T 2m T 2Vm   2 T   2T . 2 2 υ t  t  With the substitution (11), equation (19) can be written as i  2 2  2  V      2 . t 2m t (21) The new term, relaxation term   2 t 2 (22) describes the memory term for particle with mass m. The relaxation time τ can be calculated as: 1 ,  1   e1p  ...  Planck (23) where, for example, τe-p denotes the scattering of the particle m on the electron-positron pair (  e p ~ 1017 s) and the shortest relaxation time τPlanck is the Planck time ( τ Planck ~ 1043 s). From equation (23), we conclude that τ  τ Planck and equation (21) can be written as i  2 2  2  V     τ Planck  2 , t 2m t (24) where 1 1  G  2  τ Planck   5   . 2 c  2M p c 2 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. (25) www.JCER.com Journal of Consciousness Exploration & Research| June 2019 | Volume 10 | Issue 4 | pp. 294-303 Kozlowski, M., & Marciak-Kozłowska, Sowed in Spacetime 299 In formula (25), Mp is the mass Planck. Considering Eq. (25), Eq. (24) can be written as i  2 2 2 2 2  2     V  2  2  . t 2m 2M p 2M p 2M p c 2 t 2 (26) The last two terms in Eq. (26) can be defined as the Schrodinger Bohmian (D. Bohm) pilot wave equation 2  2  2 2   0, 2M p 2M p c 2 t 2 (27) i.e., 2  1  2  0. c 2 t 2 (28) It is interesting to observe that pilot wave  does not depend on the mass of the particle. The pilot wave holds the memory (consciousness) of the particle. With postulate (28), we obtain from equation (26) i  2 2 2     V  2 t 2m 2M p (29) 2  2  2 2   0. 2M p 2M p c 2 t 2 (30) and simultaneously In the operator form, Eq. (21) can be written as pˆ 2 1 Eˆ   Eˆ 2 , 2m 2 M p c 2 (31) where Ê and p̂ denote the operators for energy and momentum of the particle with mass m. Equation (31) is the new dispersion relation for quantum particle with mass m. From Eq. (21) one can concludes that Schrödinger quantum mechanics is valid for particles with mass m « MP. But pilot wave exists independent of the mass of the particles. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2019 | Volume 10 | Issue 4 | pp. 294-303 Kozlowski, M., & Marciak-Kozłowska, Sowed in Spacetime 300 For particles with mass m « MP, Eq. (29) has the form of the Schrodinger equation i  2 2     V . t 2m (32) In the case when m  M p Eq. (29) can be written as  2 i   2   V, t 2M p (33) but considering Eq. (30) one obtains   2  2 i   V t 2M p c 2 t 2 (34)  2  2   i  V  0. 2 2 2M p c t t (35) or We look for the solution of Eq. (35) in the form  ( x, t )  e iωt u ( x). (36) After substitution formula (36) to Eq. (35) we obtain 2 ω 2  ω  V ( x)  0 2 2M p c (37) with the solution  M pc2  M pc2 1  ω1  ω2  ISSN: 2153-8212 2V M pc2  (38) 2V  M pc2  M pc2 1  M pc2  Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2019 | Volume 10 | Issue 4 | pp. 294-303 Kozlowski, M., & Marciak-Kozłowska, Sowed in Spacetime for M pc2 2 301 V and  M p c 2  iM p c 2 ω1    M p c 2  iM p c 2 ω2  for M pc2 2 2V 1 M pc2 (39) 2V 1 M pc2   V. Both formulae (38) and (39) describe the string oscillation, formula (27) damped oscillation and formula (28) over damped string oscillation. 4. The time evolution of the memory Schrodinger-Bohmian pilot wave Bohm presented the pilot wave theory in 1952 (Bohm D,1979) and de Broglie had presented a similar theory in the mid 1920’s. It was rejected in 1950’s and the rejection had nothing to do with de Broglie and Bohm later works. There is always the possibility that the pilot wave has mind like property. That’s how Bohm described it. We can say that all the particles in the Universe and even Universe have their own pilot waves, their own information. Then the consciousness is the very complicated receiver of the surrounding pilot wave fields. In our paper, we study of the Schrödinger-Bohm (SB) equation for the pilot wave i  2 2 2 2  2 1  2      2 .     V  2  t 2m 2M p 2M p  c t 2  (40) In Eq. (40) m is the mass of the quantum particle and MP is the Planck mass ( M P  10-5 g). For elementary particles with mass m << M P, we obtain from Eq. (40) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2019 | Volume 10 | Issue 4 | pp. 294-303 Kozlowski, M., & Marciak-Kozłowska, Sowed in Spacetime i 302  2 2 2  2 1  2      2      V  t 2m 2M p  c t 2  (41) and for macroscopic particles with m >> M P equation (40) has the form: i  2 2  2 1  2      2   V  2  t 2M p 2M p  c t 2  (42) or   2  2 i   V t 2M p c 2 t 2 and is independent of m. In the following, we will discuss the pilot wave time evolution for the macroscopic particles, i.e. for particles with m >> M P . For V = const. we seek the solution of Eq. (3.42) in the form:   e γt . (43) After substitution formula (.43) to Eq. (42) one’s obtains 2 M P2 c 2 2 M P2 c 2 γ V 0  2 (44) iM P c 2 M P c 2    (45) M Pγ2  with the solution γ1, 2   1 2V . M Pc2 For a free particle, V = 0 we obtain: 0,  γ1, 2   2M P c 2 i.    (46) According to formulae (43) and (46) equation (42) has the solution ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2019 | Volume 10 | Issue 4 | pp. 294-303 Kozlowski, M., & Marciak-Kozłowska, Sowed in Spacetime  (t )  A  Be 2 M Pc 2i t  303 . (47) 2it     (t )  A 1  e τ P ,     (48) For t = 0 we put (0)  0 , then where τP = Planck time τP   M pc2 . (49) From formula (48) we conclude that the free particle in reality is jittering with frequency    1 and quantum energy E   = 1019 GeV and period T = 10 – 43 s. 5. Conclusions In this paper, we show that the generalization of the parabolic Schrodinger equation to hyperbolic partial differential equations leads to possibility of the study of consciousness on the quantum level. The consciousness is operated by wave equation (hyperbolic equation) which do not dependent on the mass of particle, even for humans. This is the first time when new quantum equation can describe consciousness as a pure quantum phenomenon. References Kozlowski M, Marciak-Kozlowska J, Introduction to Attoscience, Lambert Academic Publishing, 2017 Bohm D, Quantum theory, Dover Publication, 1980 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

A Model for Accounting for Qualia Within the Physical Framework of the Natural Sciences T.R. Leffler Abstract This paper engages the hard problem of consciousness (Chalmers, 1995) by examining the enigmatic relationship between the neural correlates of consciousness (NCCs) and their associated qualia. The central premise is that the NCCs have both quantifiable (physical) aspects and, distinctively from other physical systems, also have in certain states unquantifiable aspects (namely, qualia). The reconciliation of these apparently disparate aspects within a physical framework has proven elusive, hence qualia’s omission from the physicalist account of the world (Jackson, 1982). This paper proposes a novel model in which the duality – or “mixed quantifiability” – of the NCCs can be mathematically represented via a specific category of equations – those featuring singularities. Consequently, this implies that qualia correspond to singularities in the mathematical representations of certain aspects of the NCCs, thereby offering a model for accounting for qualia within the physical framework of natural sciences. The proposed model may have been foreshadowed by Srinivasa Ramanujan. In addition to its theoretical implications, it could have practical implications, including for artificial intelligence (AI) and artificial consciousness (AC). Keywords Qualia · Consciousness · Hard Problem of Consciousness · Neural Correlates of Consciousness · Mathematical Models of Consciousness 1 The enigmatic relationship between qualia and their physical correlates At the core of the mind-body problem is the hard problem of consciousness (Chalmers 1995): The really hard problem of consciousness is the problem of experience ... Why is it that when our cognitive systems engage in visual and auditory information-processing, we have visual or auditory experience: the quality of deep blue, the sensation of middle C? ... It is widely agreed that experience arises from a physical basis, but we have no good explanation of why and how it so arises. Our lack of an explanation of why and how qualia arise from certain physical T.R. Leffler trl25@georgetown.edu United States 2 systems, such as the neural correlates of consciousness (NCCs), represents an explanatory gap (Levine 1983) in our understanding of the world. In addition to our lack of an explanation for why and how qualia arise, we also (arguably even more fundamentally) lack a way to even account for the existence of qualia within the physical framework of natural sciences. Although there are a wide variety of philosophical positions on consciousness – such as materialism / physicalism (e.g., Churchland 1983; Dennett 1991), substance dualism (e.g., Descartes 1641), property dualism (e.g., Chalmers 1996), neutral monism (e.g., Russell 1927, Strawson 2006), dual-aspect theory, and panpsychism – and various theories of consciousness from the field of neuroscience – such as integrated information theory (e.g. Tononi 2004) and global workspace theory (e.g., Baars 1998; Dehaene et al. 1998) – neither philosophy nor neuroscience presently offers a widely accepted model of how to account for qualia within a physical framework. Such a model is not to be found within the field of physics, either. Although physics may be capable in principle of providing a complete mechanistic description of the world (Weinberg 1992), it is – aside from certain theories such as orchestrated objective reduction (or “Orch OR”) (Penrose & Hameroff 2014) and the hypothesis that consciousness is a state of matter (Tegmark 2015) – largely silent on the question of how to account for qualia within a physical framework. This silence arose by design in order to avoid the profound difficulty with accounting for qualia within a physical framework. In Galileo's Error: Foundations for a New Science of Consciousness, Philip Goff (2019) writes: [B]efore Galileo philosophers took the world to be full of … sensory qualities, things like colors, smells, tastes, and sounds. And it’s hard to see how sensory qualities could be captured in the purely quantitative language of mathematics. How could an equation ever explain to someone what it’s like to see red, or to taste paprika? … But if mathematics cannot capture the sensory qualities of matter – the redness of a tomato, the spiciness of paprika, the smell of flowers – then mathematics will be unable to completely describe nature, for it will miss out on the sensory qualities. This posed a severe challenge for Galileo’s hope that the “book of the universe” might be written in an entirely mathematical language. Galileo solved this problem with a radical reimagining of the material world … In Galileo’s reimagined world, material objects have only the following characteristics: size, shape, location, [and] motion. … The crucial point is that these characteristics can be captured in mathematics. … Thus, by stripping the world of its sensory qualities (color, smell, taste, sound), and leaving only the minimal characteristics of size, shape, location, and motion, Galileo had – for the first time in history – created a material world which could be entirely described in mathematical language. … This was the birth of mathematical physics. The profound difficulty with accounting for qualia within a physical framework was thus a fundamental consideration in the development of the foundations of modern physics. Indeed, in accord with Galileo, Newton himself remarked (1671/2) that “... to determine ... by what modes or actions [light] produceth in our minds the phantasms 3 of colours is not so easie.”1 Since qualia were thus set adrift in antiquity, the rising tide of scientific progress has yet to wash them back into the cove of the physical framework of the natural sciences. In Dreams of a Final Theory, Steven Weinberg (1992) recognized this state of affairs, writing that, “Of all the areas … that we try to link to the principles of physics by arrows of explanation, it is consciousness that presents us with the greatest difficulty.” More recently, writing in Foundations of Physics, Adrian Kent (2018) likewise recognized the continuing disconnect, noting that, “Whatever our consciousnesses are, they are almost certainly not identical to the physical states that give complete descriptions of our brains.” This persisting difficulty with accounting for qualia within a physical framework stems from the same fundamental dichotomy with which Galileo originally wrestled – namely, the fundamental dichotomy between the world’s quantifiable (physical) aspects and its unquantifiable aspects (qualia). These two types of aspects seem fundamentally irreconcilable. How could a framework for describing the world that consists entirely of quantified representations hope to account for aspects of the world that are inherently unquantifiable? The nexus of this fundamental dichotomy sits at the NCCs – the particular physical systems from which qualia arise. Unlike other physical systems (which have only quantifiable aspects), the NCCs have, in certain states, both quantifiable (physical) aspects and unquantifiable aspects (qualia). More precisely, a physical system such as a gyroscope, is a physical system for which all aspects of the system can be described in quantitative terms. That is to say, such a physical system is a system that can be fully described by a set of, e.g., quantifiable fields, particles, and properties. Such a physical system is in that sense a system of “full quantifiability.” However, the neural correlate of, for example, the experience of the quality of deep blue, is a physical system for which most aspects of the system can be described in such quantitative terms, but for which certain aspects of the system in certain states (namely, the experience of the quality of deep blue) cannot be so-described. The deep blue qualia that arise from such physical system are rather ineffable aspects of such system that are unquantifiable, in principle. The neural correlate of the experience of the quality of deep blue is in that sense a system of “mixed quantifiability,” in that it has, in certain states, both quantifiable (physical) aspects and unquantifiable aspects (qualia). Because they are fully quantifiable, systems such as gyroscopes fit readily within the physical framework of the natural sciences. However, systems of mixed quantifiability (the NCCs) only fit within the physical framework of the natural sciences to the extent 1 Leibniz likewise recognized the difficulties, as reflected in his mill argument (1714): “[S]upposing that there were a mechanism so constructed as to think, feel and have perception, we might enter it as into a mill. And this granted, we should only find on visiting it, pieces which push one against another, but never anything by which to explain a perception.” 4 of their quantifiable (physical) aspects. Because they are inherently unquantifiable, the qualia that arise from such systems are wholly unaccounted for. Qualia have as such been “left out of the physicalist story” (Jackson 1982) and we thus continue to lack of a way to account for qualia within the physical framework of the natural sciences. This paper will propose a model for accounting for qualia within the physical framework of natural sciences. In the spirit of Galileo’s (1623) intuition that the book of nature is written in the language of mathematics, and in light of the “unreasonable effectiveness” (Wigner 1960) of mathematics in accounting for other aspects of the world, the proposed model is mathematical. 2 A model for accounting for qualia within the physical framework of natural sciences Notwithstanding the omission of qualia from the physicalist story, the world in fact includes certain physical systems (the NCCs) from which, in certain states, qualia arise. As discussed, the NCCs have both quantifiable (physical) aspects and, distinctively from other physical systems, also have in certain states unquantifiable aspects (namely, qualia). The reconciliation of these apparently disparate aspects within a physical framework has proven elusive, hence qualia’s omission from the physicalist account of the world. It is proposed, however, that the duality – or mixed quantifiability – of the NCCs can be mathematically represented via a specific category of equations – those featuring singularities, thereby offering a model for accounting for qualia within a physical framework. To illustrate, suppose, for purposes of simplicity, that a specific firing pattern of interconnected neurons in the visual cortex is the neural correlate of the momentary experience of the quality of deep blue at a particular coordinate in the phenomenal visual field (such firing pattern, “NCC-DB”). NCC-DB is thus a quantifiable physical system from which arises, seemingly inexplicably, an unquantifiable aspect in the form of a blip of deep blue qualia. Suppose further that this physical system has a particular aspect (Ω) that is represented by the following equation over the course of a given instance of NCC-DB: Ω=1−𝑒 ( × ) where v is some variable that flips sign from negative, through zero, to positive around the moment of peak synchrony of an instance of NCC-DB. This equation features a non-divergent singularity at v = 0, which corresponds to the moment of peak synchrony of NCC-DB. At that moment, Ω is numerically undefined (not infinite). The dynamics of Ω over the course of a given instance of NCC-DB would correspond to the following graph: 5 Fig. 12 For a given instance of NCC-DB, at all times before the moment of peak synchrony, Ω is an aspect of the system that is quantifiable (e.g., when v = -0.5, Ω = 0.004) and thus Ω can be identified as a physical aspect the system. However, at the moment of peak synchrony (when and for so long as v = 0), an anomaly occurs. At this moment, Ω is numerically undefined and is thus an aspect of the system that is unquantifiable and cannot be identified as a physical aspect of the system. Finally, at all times after the moment of peak synchrony, Ω is once again an aspect of the system that is quantifiable (e.g., when v = 0.5, Ω = 0.004) and thus Ω can once again be identified as a physical aspect of the system. In light of these dynamics of Ω, the fact that an unquantifiable aspect arises from the otherwise quantifiable physical system consisting of an instance of NCC-DB is thus no longer inexplicable. Rather, the presence of a singularity in the mathematical representation of an aspect of NCC-DB intuitively accounts for the fact that an unquantifiable aspect arises from such otherwise quantifiable physical system. It is thus hypothesized that (unquantifiable) qualia correspond to singularities in the mathematical representations of certain aspects of the (otherwise quantifiable) NCCs. By suggesting that qualia correspond to singularities in the mathematical representations of certain aspects of NCCs, this hypothesis offers a model for accounting for qualia within the physical framework of natural sciences. The proposed model suggests that the NCCs each have at least one aspect that is described by an equation featuring a singularity. In other words, the proposed model suggests that, while most aspects of the NCCs are quantifiable in full, at least one aspect of each of the NCCs becomes unquantifiable in certain states. It is this particular dynamic that could account for the fact that unquantifiable aspects (qualia) arise from 2 Fig. 1, Fig. 2 and Fig. 3.b were created with Desmos. 6 otherwise quantifiable physical systems (the NCCs).3 Interestingly, action potential is a central aspect of neural activity that exhibits dynamics strikingly similar to those of Ω: Action potential Ω Fig. 3.a (Bean 2007) Fig 3.b However, action potential is continuously measurable. Extrapolating this dynamic from the single blip of color qualia considered in the foregoing hypothetical would suggest that, at each moment, the phenomenal visual field consists of a matrix of such blips of unquantifiable color qualia, each corresponding to a singularity in the mathematical representation of an aspect of its neural correlate at such moment. Analogous conceptions would be suggested with respect to, e.g., the phenomenal auditory field.4 Such fields could presumably be assembled into static or dynamic state-space maps of the full panoply of phenomenal experience. The proposed model casts in a new light Wittgenstein’s (1953) assertion that “[Sensation] is not a something, but not a nothing either!” It suggests that a quale is not a something (a quantifiable aspect of the world that corresponds to a number in a mathematical representation), but is not a nothing (an aspect of the world that corresponds to zero in a mathematical representation) either. Rather, a quale is an aspect 3 These dynamics can likewise be illustrated with more complex mathematical representations, such as: Ω= 1−𝑒 ( ×( ) ) Fig. 2 At all coordinates (v, w) other than (0, 0), Ω is quantifiable and can thus be identified as a physical aspect the system. However, at (0, 0), Ω is numerically undefined, and thus is unquantifiable, and cannot be identified as a physical aspect of the system. 4 The proposed model could perhaps also support an inference about qualitative intensity. For example, a quale corresponding to a value of, say 2 / 0, could perhaps be inferred to have a greater qualitative intensity than one corresponding to a value of, say 1 / 0. Although the former is not greater in a quantitative sense, there is a qualitative difference between the expression of these terms that could correspond to a qualitative difference between the qualia to which they correspond. 7 of the world in a twilight between somethingness, in such sense, and nothingness, in such sense. That is to say, a quale is an unquantifiable aspect of the world that corresponds to neither a number (something) nor zero (nothing), but rather to a singularity (an unquantifiable abstraction) – the proverbial “ghost in the machine” (Ryle 1949). The proposed model may have been foreshadowed by Srinivasa Ramanujan – the early-20th century mathematician widely regarding as one history’s greatest geniuses. Ramanujan generated a multitude of novel and important results. Certain of his insights were recorded in cryptic terms and were not immediately appreciated; others remain shrouded in mystery. Ramanujan reported that some of his deepest mathematical insights came in dreams (Kanigel 1992). In the context of the proposed model, it is particularly interesting that Ramanujan recounted dreams (Kanigel 1992) in which he was: [V]isited by images of his own abdomen as a kind of mathematical appendage with singularities, points in space marked by indefinable mathematical surges ... Intense pain might show up at x = 1, half as much pain at x = -1, and so on. The parallels between this anecdote and the proposed model are striking. In accord with the proposed model, this anecdote evokes the notion that qualia (pain) of varying qualitative intensities (intense pain … half as much pain) correspond to singularities (points in space marked by indefinable mathematical surges) in the mathematical representation (mathematical appendage) of a physical system (the abdomen). 3 Limitations of, and potential objections to, the proposed model Although the proposed model may offer a novel perspective on the relationship between qualia and their physical correlates, its explanatory power is bounded. The proposed model takes as a fundamental given that the world in fact includes instances of qualia and attempts to account for them (and allow us to predict when and where they do and do not arise) within the physical framework of the natural sciences. That is to say, the proposed model does not explain why or how qualia arise from their physical correlates, but rather aims to account for the fact that qualia arise from their physical correlates within the physical framework of the natural sciences (by providing a marker of sorts for qualia within mathematical representations of the NCCs). Likewise, while the proposed model accounts for the unquantifiability of qualia, it does not explain other aspects of their intrinsic nature (e.g., their blueness). In those respects, the proposed model may have significant descriptive power, but limited explanatory power; it is a map, but not an explanation. While this map may help point us in the direction of a bridge of the explanatory gap or a solution to the hard problem, it is not in itself such a bridge or solution. To adapt from Hawking (1989), the deeper question of what “breathes fire into the equations” of the proposed model and generates qualia for them to account for remains a mystery. 8 In Dreams of a Final Theory, Weinberg (1992) discusses what we might reasonably hope to achieve in terms of our understanding how qualia relate to their physical correlates. He writes: Suppose … that we will come to understand the objective correlatives to consciousness in terms of physics (including chemistry) … It is not unreasonable to hope that when the objective correlatives to consciousness have been explained, somewhere in our explanations we shall be able to recognize something … that corresponds to our experience of consciousness itself, to what Gilbert Ryle has called “the ghost in the machine.” That may not be an explanation of consciousness, but it will be pretty close. (Emphasis added) The hope expressed here seems to be that there will ultimately be something in our physical accounts of the NCCs that, even if such thing does not fully explain qualia, it will at least intuitively correspond to qualia. Our present physical accounts do not contain anything that intuitively corresponds to qualia, because, by design, there is nothing unquantifiable in such accounts to which unquantifiable qualia could conceivably correspond. There are no places, in other words, in our present accounts where we can recognize something that could conceivably correspond to the ineffable ghost in the machine. On the contrary, the proposed model does contain something – singularities – that, as discussed, do not fully explain qualia, but, due to their shared unquantifiability, could intuitively be taken to correspond to qualia. Such singularities could thus serve as places in our accounts where we could recognize something that could intuitively correspond to the ineffable ghost in the machine. In that respect, the proposed model could meet Weinberg’s criteria for what we might reasonably hope to achieve in terms of our understanding how qualia relate to their physical correlates. It may be objected, however, that the proposed model provides a recipe for accounting for any aspects of the world that seem unquantifiable but are correlated with something quantifiable. This, it could be argued, renders the proposed model too general in nature to be useful with respect to qualia. However, while certain aspects of the world (e.g., complex biological systems) are unquantifiable in practice (due to extraordinary complexity), they are nevertheless quantifiable in principle, as, e.g., biological facts, ultimately reduce to physical facts, and physical facts are quantifiable in principle. On the contrary, qualia (as distinguished from their physical correlates) are unquantifiable not just in practice, but rather in principle. In that respect, the sort of quantitative representations that could in principle fully account for all aspects of, e.g., complex biological systems (even if such representations elude us in practice), could not fully account for the systems from which qualia arise, since such quantitative representations would not account for the aspects of such systems that are unquantifiable in principle (namely, their qualia). However, the inclusion of equations featuring singularities in the representations of such physical systems could close this gap by allowing such representations to account for both the quantifiable (physical) aspects of such systems and the unquantifiable aspects of such systems (qualia). Thus, while singularities need not be appealed to for, e.g., biological accounts (which present 9 problems of quantification in practice), they offer the prospect of real utility with respect to qualia (which present problems of quantification in principle). It may be further objected that singularities are present in the mathematical representations of certain aspects of physical systems from which qualia do not arise, such as phase transitions and black holes. However, in such cases, such singularities are generally not taken to actually correspond to real aspects of the world, but rather they are taken only to be mathematical artifacts of idealized equations or signs of breakdowns of the applicability of the equations themselves (Batterman 2011). On the contrary, in the proposed model, singularities in the mathematical representations of certain aspects of the NCCs would be taken to actually correspond to real aspects of the world (namely, qualia). This is because, contrary to ordinary physical systems, the inclusion of equations featuring singularities in the representations of certain aspects of the NCCs would have utility in that it would allow such representations to account for both the quantifiable (physical) aspects of such systems and the unquantifiable aspects of such systems (qualia). Thus, while singularities are generally sought to be avoided in mathematical representations of the world, they offer the prospect of real utility with respect to the physical systems that give rise to qualia. 4 Concluding thoughts and practical implications This paper has proposed a novel model in which the duality – or mixed quantifiability – of the NCCs can be mathematically represented via a specific category of equations – those featuring singularities. This implies that qualia correspond to singularities in the mathematical representations of certain aspects of the NCCs, thereby offering a model for accounting for qualia within the physical framework of natural sciences. The proposed model would have utility that is lacking from theories of consciousness that appeal to notions like complexity, interconnectivity, and information processing (e.g., integrated information theory). A complex and interconnected physical system – no matter how complex and interconnected and no matter how much information it processes – is still a system that has only (complex and interconnected) quantifiable aspects. Such a system has differences from other systems in degree (e.g., of complexity and interconnectedness), but not in type (e.g., of quantifiability), and thus has no room, so to speak, for unquantifiable qualia. However, a complex and interconnected physical system with certain aspects described by equations featuring singularities is more – it is a system that has, in certain states, both (complex and interconnected) quantifiable aspects and unquantifiable aspects. This sort of physical system – that has, in certain states, both quantifiable aspects and unquantifiable aspects – is just the sort of enigmatic physical system that the NCCs are. The proposed model also avoids what is arguably the most significant drawback of theories of consciousness that appeal to notions like complexity, interconnectivity, and information processing. Because things like complexity, interconnectivity, and 10 information processing are in some sense ubiquitous (and regress, in varying degrees, to the microphysical level), there is no clear way for such theories to distinguish between physical systems that give rise to qualia and physical systems that do not (or to identify within a given physical system a threshold above which qualia should arise, and below which they should not). Thus, theories of consciousness such as integrated information theory are generally taken to entail panpsychism (Koch 2012). The proposed model does not suffer from these challenges. In the proposed model, qualia arise from precisely those physical systems – and only those physical systems – that have aspects described by equations featuring singularities in certain states. And within that subset of physical systems, qualia arise precisely when – and only when – certain aspects of such physical systems correspond to singularities in such equations; at all other times, qualia do not arise from such physical systems. Unlike theories of consciousness that entail panpsychism, this account dovetails well with our intuitive notions about the dynamics of consciousness. Namely, not only do particular qualia come and go, but under certain conditions (e.g., general anesthesia), the curtain closes on the “Cartesian theatre” (Dennett 1991) altogether. Unlike the “whisper of sourceless ventilation” inside an office building (Foster Wallace 2011), qualia are not omnipresent. The proposed model accommodates this notion, as it accounts not only for when qualia arise, but, equally as importantly, for when they do not arise. The proposed model suggests that, unlike other physical systems, the NCCs are systems of mixed quantifiability in those states from which qualia arise. As such, in the proposed model, an NCC can be represented as a single mathematical object that has both quantifiable (physical) aspects and, in certain states, unquantifiable aspects (qualia). This dynamic seems to accord well with dual-aspect theory, and, in particular, with Chalmers’ (1996) notion that “Perhaps the physical and the phenomenal will turn out to be two different aspects of a single encompassing kind, in something like the way that matter and energy turn out to be two aspects of a single kind.” In addition to its theoretical implications, the proposed model could have practical implications, including for artificial intelligence (AI) and artificial consciousness (AC):  First, the proposed model suggests that the generation of qualia by a given biological or AI system could be experimentally inferred via the detection of anomalous gaps in the measurability of certain aspects of such system.  Second, the proposed model could illuminate a path towards AC, via the engineering of biological or AI systems designed to generate such anomalies.  Third, the proposed model suggests that qualia come on the scene precisely when computation fails to generate quantifiable information (at singularities). This may entail an evolutionary explanation of qualia as a novel means for dealing with computationally intractable problems. Similarly, this may suggest that the generation of qualia by AI systems could serve as a means for dealing with computationally intractable problems. 11 References 1. Baars, B. (1988). A Cognitive Theory of Consciousness. Cambridge Univ. Press. 2. Batterman, R. (2011). Emergence, Singularities, and Symmetry Breaking, Foundations of Physics, 41: 1031–1050. 3. Bean, B. (2007). The Action Potential in Mammalian Central Neurons, Nature Reviews Neuroscience, 8: 451–465 (Fig. 1.a). Adapted by permission from Macmillan Publishers Ltd., copyright 2007. 4. Chalmers, D. (1995). Facing Up to the Problem of Consciousness, Journal of Consciousness Studies, 2(3): 200–219. 5. Chalmers, D. (1996). The Conscious Mind: In Search of a Fundamental Theory. Oxford Univ. Press. 6. Churchland, P. S. (1983). Consciousness: The Transmutation of a Concept, Pacific Philosophical Quarterly, 64: 80–95. 7. Dehaene, S., Kerszberg, M. and Changeux, J.P. (1998). A Neuronal Model of a Global Workspace in Effortful Cognitive Tasks, Proceedings of the National Academy of Sciences of the United States of America, 95(24): 14529–14534. 8. Dennett, D. (1991). Consciousness Explained. Back Bay Books. 9. Descartes, R. (1641). Meditations on the First Philosophy, in J. Cottingham (Trans.) (1996). Cambridge Univ. Press. 10. Foster Wallace, D. (2011). The Pale King. Little, Brown and Co. 11. Galilei, G. (1623). The Assayer, in S. Drake (Trans.) (1957), Discoveries and Opinions of Galileo. Doubleday & Co. 12. Goff, P. (2019). Galileo's Error: Foundations for a New Science of Consciousness. Pantheon Books. 13. Hawking, S. (1989). A Brief History of Time. Bantam Books. 14. Jackson, F. (1982). Epiphenomenal Qualia, Philosophical Quarterly, 32: 127–136. 15. Kanigel, R. (1992). The Man Who Knew Infinity: A Life of the Genius Ramanujan. 16. Kent, A. (2018). Quanta and Qualia, Foundations of Physics, 48(9): 1021–1037. 17. Koch, C. (2012). Consciousness: Confessions of a Romantic Reductionist. MIT Press. 18. Leibniz, G.W. (1714). The Monadology, in P. Schrecker and A.M. Schrecker (Eds.) (1965) Monadology and Other Philosophical Essays. Bobbs-Merrill Co. 19. Levine, J. (1983). Materialism and Qualia: The Explanatory Gap, Pacific Philosophical Quarterly, 64: 354–361. 20. Newton, I. (1671/2). Letter to Henry Oldenburg, dated February 6, 1671/2, in H.W. Turnbull (Ed.) (1959) The Correspondence of Isaac Newton, Vol. I. Cambridge Univ. Press. 21. Penrose, R. and Hameroff, S. (2014). Consciousness in the Universe: A Review of the ‘Orch OR’ Theory, Physics of Life Reviews, 11(1): 39–78. 22. Russell, B. (1927). The Analysis of Matter. George Allen & Unwin. 23. Ryle, G. (1949). The Concept of Mind. Hutchinson. 24. Strawson, G. (2006). Realistic Monism: Why Physicalism Entails Panpsychism, Journal of Consciousness Studies, 13: 3–31. 25. Tegmark, M. (2015). Consciousness as a State of Matter, Chaos, Solitons & Fractals, 76: 238. 26. Tononi, G. (2004). An Information Integration Theory of Consciousness, BMC Neuroscience, 5: 42. 27. Weinberg, S. (1992). Dreams of a Final Theory. Pantheon Books. 28. Wigner, E. (1960). The Unreasonable Effectiveness of Mathematics in the Natural Sciences, Communications in Pure and Applied Mathematics, 13: 1–14. 29. Wittgenstein, L. (1953). Philosophical Investigations, §304, in G.E.M. Anscombe (Trans.) (1953). Blackwell.

285 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being Research Essay Doing, Thinking & Being Sy Gruza* Abstract “I think, therefore I am” - contemporary Western society remains essentially Cartesian in its belief that an individual essentially is an autonomous and absolute self that is the source of an individual‟s intended thoughts. We embrace a Freudian belief in consciousness as a rational and willful psychic essence, constantly threatened by subconscious desires, urges, fears and unresolved conflicts. But as discussed in this paper, the ordinary activities of routines, habits, learning new skills, performing learned skills, social conversation and mindful meditation indicate that the conventional Cartesian and Freudian models of self and consciousness are flawed beliefs and not based on factual observations and logic reasoning. Contemporary neuroscientific theory suggests that consciousness is the causally determined functioning of neural processes, analogous to, though exponentially more complex than, the causally determined functioning of the other biologic systems. Contemporary philosophical theory suggests that the self is not an existential being, but rather a psychic construct that emerges from the restructuring of disparate moments and experiences into an enduring identity. This paper suggests that there are three distinct states of consciousness. Neural Consciousness is causally determined neural functioning that determines beliefs, values, choices and preferences. I Consciousness is the sentient experience of sensory sensations, including emotions and thoughts. Furthermore, I Consciousness is capable of Critical Logic Reasoning, which can penetrate ordinary causally determined reasoning to reveal the individual‟s causally determined beliefs and assumptions. Awareness Consciousness is the Being of presence, a transcendence that reveals the eternal Now. Perhaps the most significant point in the paper is that an individual‟s beliefs, values, ideological identifications, associations, biases and prejudices are no more the product of objective reason than are her aesthetic and epicurean preferences. All of these are causally determined by the complex interactions between an individual‟s genetic inheritance and environmental experiences. The Enlightenment project of replacing religious belief with reason has been subverted by this biological condition, as secular ideology has become the new faith. Keywords: Neural Consciousness, I Consciousness, Awareness Consciousness, enlightenment. 1. Introduction With a beginning, four irreducible forces causally determine the immutable laws of nature that causally determine all material forms, substances and phenomena. * Correspondence: Sy Gruza, Independent Researcher. Email: gruzalaw@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 286 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being The myth of Eden identifies the human capacities for knowledge and moral judgments as the essential distinction between human being and animal being. Modern mathematics and science, the Tree of Knowledge‟s bounty, have decoded the blueprint of material reality and endowed human beings with the ability to harness the forces of nature to serve human needs and desires. In contrast, philosophy and logic have failed in their enlightenment quest to identify a universal basis for determining moral truth. Worse, philosophy and logic have been corrupted and manipulated so as to cloak belief and rhetoric with the appearance of reason. Contemporary Western civilization hubristically proclaims its allegiance to logic and truth, but willfully ignores its devotion to causally determined beliefs, ideologies, assumptions, traditions, prejudices, and biases. The end of the post-war boom presented new fundamental challenges for contemporary Western civilization. Thus far, society‟s intelligence and imagination have failed to produce effective strategies for meeting those challenges. People are increasingly losing faith in the government, corporations, media and all other institutions. During crises throughout the Age of Religion, individuals sought reassurance and comfort from priests and prophets. In contemporary Western society today, individuals are seeking hope and direction from political ideologies and demagogues. Scapegoats are identified, promises are made, and results are guaranteed. Inconvenient facts are ignored, context is distorted, and unsubstantiated rumors, prejudices and judgments flavor the potion. Individuals increasingly confuse ideological values with factual truths. Pragmatism is being replaced by a judgmental and self-righteous faith. Reasoned inquiry and reasonable disagreement are being outshouted by the zeal of inquisitional condemnation. Opponents are vilified as heretics, apostates and sinners. Doctrine and dogma, the attributes of religion, are being resurrected in the Age of Reason. Reason and truth are causalities of contemporary ideological evangelicalism. Enlightenment‟s ultimate value is falling victim to the mob‟s need for reassurance and certitude. Individuals prostrate themselves before golden calves because they crave certainty, but truth is indeterminate. In this essay, I will illustrate that the nature of human consciousness is threefold: Consciousness exists as the causally determined biochemical processing of neural programs. Neural Consciousness. Consciousness exists as the experience of sense sensations and the sense of self. Consciousness. Consciousness exists as the being of presence. Awareness Consciousness. I Neural Consciousness is similar to the instinctual nature of animal behavior. It is the processing of external and internal sense sensation stimuli through neural programs that causally determine programmed behaviors and actions. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 287 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being Spontaneous behaviors and actions occur without any prior sentient knowledge or awareness, much less intention or willfulness. Neural Consciousness is unmediated causality that absolutely determines an individual‟s inherent personality, beliefs, preferences and values. I Consciousness is the state of being that most individuals mean when they refer to human consciousness. I Consciousness is the sentient experience of sense sensations, and the accompanying sense of self as the one who is experiencing. The functions of reasoned thinking and logical analysis occur in association with I Consciousness. Awareness Consciousness is a now-presence. Neither doing nor experiencing, it is a realization of being that affects a discontinuity in the causality of Neural Consciousness. 2. Neural Consciousness During the Age of Religion, Western civilization believed that a human being consisted of both an eternal soul and a mortal body. It viewed human nature as a tension between the moral imperative of the soul and the physical desires that tempted the flesh. Modern Western civilization recast that essential duality of soul and body into a duality of conscious mind and body. The former is in the image of the essential spirit of being and cannot be reduced to physical materialism. The latter is the materiality of form and substance that cannot transcend determined causality. It is amongst modern Western civilization‟s fundamental articles of faith that: 1. The existential essence of an individual is the conscious mind. 2. The conscious mind is rational and logical. 3. The conscious mind can willfully intend and determine an individual‟s behaviors, beliefs and values through the exercise of free will. The modern model of human nature posits that an individual is both causally determined by biologic and biochemical fate, and free to create her own destiny by virtue of the absolute being that is her conscious mind. The causally determined body is a scientific fact. The willful autonomous mind is a belief in free will. Most of an individual‟s behaviors and actions, including speech, occur spontaneously. That is, they occur without any prior consideration, intention or choice by a conscious mind. For example, at dinner with friends, an individual participates in the free-wheeling flow of conversation without mentally preparing a script to recite. If an individual consciously tried to prepare and edit a story to tell or a point to make, the pace and rhythm of the conversation would move on and pass him by before he could say anything. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 288 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being Ordinarily, an individual participates in social conversation by speaking without thinking about what he is going to say. He spontaneously tells a story or a joke, or responds to someone else‟s comment, in a manner that practically is involuntary. The individual blurts out a comment or remark without having experienced a decision to tell that story or make that comment. The individual does not know that he is going to speak or what he is going to say until after he says it. He lacks any privilege of prior knowledge as to the content of his speech. An individual may be embarrassed or even horrified at what he says. Perhaps he inadvertently discloses a secret with which he had been entrusted. Perhaps he tells a joke that makes fun of facial tics, and then notices that one of the individuals in the group has that characteristic. Maybe he condemns a political party or advocacy group and then realizes that one of the individuals at the table is a loyal activist. Maybe he says his ex-wife‟s name while referring to his girlfriend. The individual did not intend to speak as he did. He had no prior knowledge that those words were about to pass through his lips, or he would have choked them off. It is not conscious mind, but rather apparently causally determined body that is the source and cause of spontaneous speech. But the world does not distinguish between speech or behavior that is produced by the causally determined body and speech or behavior that is intended by the conscious mind. The world holds an individual responsible for both types of speech and behaviors without distinction and judges him accordingly. Just as spontaneous speech occurs without conscious mind intention or knowledge, so too does an individual‟s spontaneous emotional behaviors. Laughing (or blushing) at a dirty joke, snickering at a clever ridicule, rolling one‟s eyes at a dumb comment, dropping a squadron worth of F bombs when the opposing team hits the game winner at the buzzer, weeping at the sight of bruised, battered or abused children, slamming down the phone when customer service is incompetent – each of these and thousands others are spontaneous emotion reactions that are not intended, chosen, or caused by conscious mind. Even if the conscious mind afterwards is repelled by or ashamed of the emotion behavior or action, even if one‟s conscious mind sincerely and resolutely pledges to never repeat that emotion behavior or action, it generally seems that conscious mind is powerless to prevent a reoccurrence of the same or similar emotion behavior or action when the same or similar circumstances arise. Consider a father who repeatedly yells at his son who daily delays doing his homework until after midnight because he plays hour after hour of video games. The father hates losing his temper, hates yelling at his son. He promises his self that he will control his temper. But the very next time that he checks up on his son and finds him playing video games with his homework undone, his frustration rises, boils over into anger, and finally explodes in rage. Again. The father feels like a hostage and a victim of his temper, his personality, his causally determined emotion behavior. Others judge him as the willful source of his behavior, and he ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 289 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being feels shame, sorrow, guilt and embarrassment even though he does not consciously intend such behavior or action. The conscious mind requires time in order to intend a behavior or action. For example, at a restaurant, an individual can willfully choose her meal because she does not have to order until she is ready to do so. An individual can plan to ask his co-worker out on a date the next day when he sees her at the water cooler (but conscious mind cannot prevent a spontaneous case of nervousness that leaves him tongue-tied and stammering). An individual can channel surf for as long as she wants before willfully deciding what to watch (or until the person next to her on the couch threatens to kill her or leave her, whichever occurs first). Intentionality is a slow speed function that requires an opportunity for consideration and determination. In contrast, spontaneity functions at instantaneous speed. Spontaneous behaviors or actions occur without prior intention or knowledge by conscious mind. Like spontaneous behaviors and actions, routine actions also are performed without conscious mind focus or participation. Consider the routines of putting on one‟s socks and shoes, pouring milk from the container into a glass, or riding a bicycle. The first few times a child tries to perform these actions, he must consciously focus on each discrete sequential step. He concentrates on each hesitant and clumsy movement. But over time, the action becomes routine and can be performed automatically, that is, mindlessly. Once the action becomes routine, the individual performs it without the focus of conscious mind. Conscious mind is free to focus elsewhere. For example, with only rare exceptions, an individual‟s conscious mind is not focused on the toothbrush strokes when the individual brushes her teeth. Usually, conscious mind is listening to music or planning the day‟s activities or enjoying a fantasy while the toothbrushing occurs. The toothbrushing occurs without the individual experiencing the toothbrushing because the individual is experiencing the music or the planning or the fantasy. Indeed, conscious mind is so uninvolved in the performance of simple routines like shoelace or necktie tying that the individual might find it difficult to describe in detail the discrete steps involved in making the bow or knot. An individual can tie his shoes and necktie with his eyes closed, but his conscious mind may not be able to describe how to do it. The individual can perform these routines even though he may not consciously „know‟ how to do them. Individuals perform not only relatively simple routines without conscious mind focus, but also complex routines. Indeed, the conscious mind is inherently ill-suited for attempting to direct and control complex behaviors given its apparent limitation of being able to intend and control only one specific physical movement at a time. Behavior and actions that involve a multiplicity of discrete physical actions that occur simultaneously can be performed only as a programmed-like routine. Consider swinging a baseball bat. For most children, this is an innate action, a basic instinct. They pick up a bat and swing. But some children lack that instinct and need to be taught all of the mechanics involved. Teaching the batting stance is relatively simple: hold the bat in your ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 290 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being hands like this, put your feet here, point your toes in that direction. But the actual swinging of the bat, which seems simple when done instinctively, in fact requires a complex sequence of multiple muscular and skeletal movements involving the arms, shoulders, wrists, waist, hips, knees and legs. The numerous discrete movements of the different joints, muscles and skeletal structures must be choreographed and coordinated with different parts moving in different directions at the same time. If the conscious mind focuses on the arms cocking back the bat as the pitcher goes into his windup, it cannot focus on torqueing the knees and waist at the same time. If the conscious mind focuses on the knees and waist rotating forward towards the incoming pitch, it cannot focus on snapping the elbows and wrists in order to drive the bat into the ball. After clumsy, tedious and frustrating repetition, sometimes focusing on this movement and sometimes on that part of the swing, a child eventually executes a swing that is a composite of stiff, halting, distinct movements, as conscious mind focus scrambles from one discrete movement to another. Continued commitment to bat swinging practice eventually melds the many into one – the performance of many discrete body movements as one integrated, now „natural‟, even „instinctive‟, swing, which occurs without conscious mind focus. Repetitive practice of swinging the bat does not so much teach an individual how to swing a bat as it produces a neural bat swinging program. The bat swing becomes “natural” or “instinctive” in the sense that it is performed without conscious mind control or guidance. The body develops a bat swinging neural program that functions in a spontaneous, routinized manner. Indeed, any self-conscious attempt by conscious mind to control the swing only interferes with the bat swinging neural program. The conscious mind‟s attempt to control the bat swing produces a clumsy self-conscious effort and prevents the fluid coordinated swing of a programmed routine. The conscious mind optimally functions as a targeting device that maintains a steady focus on the baseball as it leaves the pitcher‟s hand and spirals towards the plate. The conscious mind should not try to even direct the bat towards the ball -- the batter is more likely to hit the ball if the conscious mind merely provides visual data to the neural system and allows the bat swinging program to process the visual neural data and adjust the bat swing spontaneously. The baseball bat swinging example indicates how repeated practice can transform even a complex physical behavior or action into a routine that can be performed without conscious mind control or guidance. Moreover, an action performed as a routinized neural program will be significantly more consistent, i.e. effective, than if the program is compromised by the variability that is unavoidably associated with the conscious mind‟s attempts to control or guide the behavior or action. Consider basketball free throw shooting. After hundreds of hours of practice, a genetically predisposed player can develop a free throw shooting neural program that results in the basketball going into the basket 75%-85% of the time. 75%-85% of the time, the knees, legs, shoulders, elbows, wrists, hands and fingers bend, elevate and snap in essentially the same ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 291 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being manner and rhythm. The optimum role for conscious mind is limited to visually locking in on the rim and not thinking a thought. But in the last two minutes of a championship game with the score tied, or in the schoolyard with a $500 bet on the line, free throw shooting accuracy decreases significantly for most players. Why? Because conscious mind experiences pressure and stress, and self-consciously tries to control and guide the shot. Instead of trusting the neural program, which is impervious to stress and will not be affected by the stakes at risk, conscious mind interferes with and disrupts the processing of the program. The result is that the programmed form and consistent result is replaced by the variability of conscious mind-directed action. One may object that it is not so impressive that the body can shoot free throws without conscious mind focus or control because the basket is a stationary target and there are no factors that can affect the shot other than the shooter‟s mechanics. Hitting a baseball may be somewhat more impressive given that the exact location and speed of the baseball varies and cannot be predicted, but that variation occurs only within a limited time and space. However, one cannot deny that the ability of the body to drive a vehicle without conscious mind focus and control is indeed impressive. The road is an unpredictable chaotic environment. Other drivers do things that can make a bald man‟s nubs stand on end. Driving requires the variable performance of numerous different movements and maneuvers – i.e. accelerating, braking, steering, changing lanes, slowing down, etc. Yet probably everyone has had the experience while driving of suddenly becoming aware that he is driving and realizing that his conscious mind focus has not been on driving the vehicle for an extended period of time. Imagine an individual leaving his home in the morning to begin his daily commute to work. He backs out of the driveway, proceeds out of the neighborhood and accesses the highway. He drives along the same route as always - and then suddenly, out of nothing, as if springing awake from a dream, he sees he is about to hit the stopped car in front of him. He slams on his brakes and with a screech just avoids an accident. He looks around and sees that he is at Exit 41 on Highway 3. He realizes that he must not have been mindful of his driving for an extended period of time for some unknown number of miles. He searches his memory and remembers being on Highway 1 in the left-hand lane stuck behind a driver who was crawling along at barely the speed limit. He remembers his impatience, frustration and indignant self-righteousness, and then his triumphant satisfaction when finally, he is able to pass the vehicle, flip the driver the bird, accelerate to a speed of 75 and cruise down an empty stretch of asphalt. He has no conscious memory of having driven four more miles after that on Highway 1, taking an exit to Highway 2, driving two miles on Highway 2, going through a bridge plaza, crossing the bridge, exiting to Highway 3 and then driving six more miles to the spot where he slammed on the brakes. What was the focus of his conscious mind during those twenty minutes? He squeezes his memory and begins to recall that after accelerating past the turtle on Highway 1, his attention was drawn to the stereo which was playing an exquisite live jam from a 1971 Dead show at the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 292 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being Fillmore. He remembers intently listening to the individual notes of Jerry‟s masterful solo dance, skip and hop down a simple highway not made by the hand of man, and then thinking that contemporary popular music lacks the artistic and spiritual transcendence that infuses the music of his youth. He further remembers that he then wondered whether he just was getting old and whether today‟s youth would have the same prejudice about the music of their formative years being better and having greater value than the music to which their children would listen. (These were familiar thoughts that he had enjoyed experiencing numerous times before, and probably would enjoy numerous more times again.) He also recalls that he then began to think about getting older, and then about his 96-year-old father, and then about how his father‟s death would impact him. As he scrutinizes his memory, he realizes that he didn‟t actually hear the Dead jam for very long, perhaps because he got lost in his thoughts. Finally, he remembers that his contemplation of his father‟s inevitable death was instantaneously disrupted by the alarming sight of red brake lights only three feet in front of him and closing fast. At this point, he stops trying to remember the past and his conscious mind focus again returns to the present. He sees that traffic is beginning to move. He deftly slides right through two lanes of traffic, rolls off the exit ramp that leads to his office and waits at the red light. He becomes Aware of fluffy white clouds adrift in the deep blue sea and is content. The phenomenon of suddenly becoming aware of traffic conditions and realizing that one has not been mindfully focused on driving for an extended period of time is not that unusual. Nevertheless, it seems extraordinary, given the complexities and unforeseeable conditions that driving entails, that the causally determined body can perform this activity without conscious mind guidance or even focus. Yet the apparent capacity of the body to develop and process neural programs for even the most complex of activities seems to be practically without limit. The development of neural programs that execute behaviors and upgrade skills can occur without conscious mind focus and does not occur only during the period of willful practice or effort. Neural program development ordinarily occurs over extended periods of time, including even while the individual is sleeping. Consider an individual who is studying for an exam or preparing a business meeting presentation. After working late into the night, she goes to sleep frustrated that her efforts have not been sufficiently successful and her performance is inadequate. But when she wakes in the morning, she finds she has a command of the material that she did not have when she went to sleep. While she was sleeping, the body apparently continued processing neural data and developing a short-term neural memory program. Similarly, a long frustrating day of bat swinging practice that evidences no sign of improvement can be followed the very next day by a significantly increased level of bat swinging proficiency. The improvement seen the next day reflects the improved neural program that the body processes continued to develop throughout the night. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 293 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being Continued practice and experience provide an individual‟s neural system with additional and more detailed neural data that the body uses to fine tune and improve neural programs. When a teenager first begins to drive, his conscious mind focuses on and controls the driving at all times. He constantly checks the lane markings to see whether the car is within the lane. When he has to pass between two large trucks, he holds his breath, tightens his grip on the steering wheel and reduces his speed as he seemingly just barely squeezes through. However, eventually most drivers stop consciously concerning themselves about whether the car is within the lane markings. Without even realizing it, they merely glance at the middle of the lane occasionally, and the vehicle follows their focus. Experienced drivers can readily tell whether there is room to pass a double parked moving van on a one-way narrow city street without getting out of the car to eyeball the passage width. As an individual‟s driving experience increases, his neural driving program becomes increasingly proficient, and the need for conscious mind focus and guidance correspondingly diminishes. The human being is a conscious mind and causally determined body. Conscious mind does not intend or cause spontaneous and routinized behaviors and actions. The source and cause of this behavior (which is the majority of ordinary behavior), must be the determined causality of body. That the determined causality of body is the source and cause of most ordinary behavior is not as surprising as it might seem at first blush. After all, no one denies that the determined causality of body is the source and cause of human biological functions. There is no dispute that breathing, digesting, and neural processing are causally determined and occur without conscious mind intention or control. Infants are born with already-developed neural programs that enable them instinctively to suck and swallow without having to pass through a trial and error learning period that they might not survive. Similarly, babies reach, grasp, crawl, pull themselves up, walk, talk, learn, and decipher the forms and substances that are the world, all without any conscious mind intentionality, control or even involvement. Even adults see without looking, hear without listening, and similarly, smell, taste, and feel spontaneously as a result of unintended and non-mindful causally determined neural processing. Indeed, even the behaviors and actions that individuals attribute to willful intentionality may actually be causally determined by the body‟s neural processing. In other words, what an individual experiences as free will intentionality may in fact be the experience of the causally determined processing of a specific behavior neural program. Admittedly, there is as yet no direct biological evidence that establishes the existence of behavior neural programs that causally determine behaviors and actions that an individual attributes to free will intentionality. However, increasingly neuroscience research is producing data that appears to show that neural processing occurs prior to an individual‟s experience of a conscious intention to undertake that behavior. That data supports the hypothesis that the sense of free will intentionality is illusory. Although there is a similar lack of direct biological evidence of neural mechanisms and processes that trigger and causally determine human biologic functions and babies‟ instinctive ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 294 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being behaviors, no one doubts the existence of such neural mechanisms and processes. At the very least, it seems apparent that despite the lack of biological evidence, there must exist neural programs and processes that cause and determine spontaneous behavior and routine actions without conscious mind intentionality. The lack of direct biological evidence cannot by itself refute the hypothesis that all behavior and activity is causally determined by neural programs and processing. Conception bequeaths an individual with a set and range of genetic predispositions and propensities for certain fundamental emotion characteristics and states, including personality traits, emotions and behaviors. First as an infant and baby, and then as a child, an individual‟s continuous interactions with a myriad of environmental conditions produce an encyclopedic set of feedback that positively reinforces certain personality traits, behaviors and emotional patterns, and associates others with negative consequences. Over time, the original range of genetic dispositions is narrowed, modified, combined and synthesized. The random neural predispositions begin to develop into more complex neural programs that are causally triggered by certain environmental stimuli. As a baby becomes a child and then a teenager, an individual‟s neural programs continue to develop. Some programs become deeply engraved into the neural system and begin to take on a permanent status. Other programs remain tenuous or unfinished, retaining a flexibility that allows significant modification in response to continuing environmental feedback. However, as the teenager becomes an adult, the neural programs become relatively set, and significant reprogramming becomes ever more difficult and unlikely. It is scientific fact that an individual‟s genetic inheritance as impacted by environmental conditions causally determines the individual‟s physical size, shape, and features. Similarly, science increasingly suspects that an individual‟s genetic inheritance creates biological baselines that render the individual susceptible to certain diseases and biological conditions, and resistant to others. It is reasonable to similarly suspect that an individual‟s genetic inheritance similarly creates biologic baselines that, as impacted and modified by environmental conditions, produce neural programs that causally determine the individual‟s personality, innate emotion and behavior patterns, and beliefs, preferences and values. There is no dispute that most or all behaviors and activities of animal beings, including mammals, are causally determined by neural programs and processes. There is no dispute that the genetic inheritance of animal beings provides them with certain neural programs that causally determine certain instinctual behaviors without which individuals would not survive. Just as animal beings have genetic causally determined instincts, so too individual human beings have instinctual beliefs, values, preferences and biases. For example, no one would argue that an individual willfully or logically chooses or intends her aesthetic preferences. Rather, an individual discovers the aesthetics that she inherently and instinctually prefers, i.e., she experiences aesthetic preferences that are causally determined by neural programs. The reasons that an individual might offer to explain her aesthetic preferences are not the cause of her preferences but rather post-hoc rationalizations for her non-rational and arbitrary ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 295 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being preferences. Neither logic, reason nor rhetoric can persuade an individual to change her aesthetic preferences. An individual‟s aesthetic preferences are not the result of conscious mind determinations, but rather the result of genetic predispositions shaped and developed by environmental conditions into aesthetic neural programs. Just as an individual has aesthetic preferences and values, an individual also has political, spiritual and moral beliefs, values, preferences, biases and judgments. The conventional understanding is that unlike aesthetic preferences, individuals rationally and willfully choose their beliefs, values, preferences, biases and judgment. But there is no factual evidence for that belief. In fact, an individual‟s political, spiritual and moral values and identity tend to exhibit the characteristics of beliefs sustained by faith rather than logical conclusions derived by facts and reason. Study after study document that individuals who have strong ideological beliefs, values and opinions are reflexively hostile to conflicting assertions and rarely if ever even consider the facts, logic or substantive merit of contrary arguments. Such individuals spontaneously always reject contrary arguments as wrong. If conscious mind rationally and willfully determines in whole or in part an individual‟s political values and identity, an individual should be willing to consider contrary arguments and change positions if the contrary position is more persuasive. But in fact, an individual‟s identity with his fundamental political values and beliefs is, with only rare exception, rigid and inflexible, immune to reason and logic. Just as an individual has emotion neural programs that produce spontaneous emotion behaviors in reaction to certain environmental triggers, an individual has political value and belief programs which produce spontaneous claims, assertions and arguments. An individual‟s belief in a set of political values and policies is as immune from contrary arguments based on logic and reason as is an individual‟s belief in the existence of God. Indeed, a believer does not consider his faith in the existence of God to be a belief. Rather, he considers it to be the truth. Belief is not subject to will or intention. An individual who desires to believe in the existence of God will remain riddled with doubt, no matter how sincere her desire to believe, until and unless the doubt spontaneously disappears, and her belief becomes true reality for her. Neither logic nor desire can dispel doubt. Intention is insufficient to create true belief. Faith is a matter of grace, i.e. the determined causality of neural processing. Similarly, a political liberal does not choose his values or political identity any more than he chooses his aesthetics. He is a liberal because he believes in liberal values and policies as the truth. He did not reason his way to liberalism. Indeed, he cannot logically determine if liberal values and policies are better than conservative values and policies, because there is no objective truth or standard that can be used to logically prefer one to the other. Rather, he develops arguments that liberal values and policies are better, in order to justify and support his causally determined values and identity. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 296 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being It is most unlikely that there exist specific genes and neural programs for liberalism or conservatism, monotheism or atheism, or capitalism or socialism. However, there likely are gene types and personality traits that predispose an individual to be more attracted to, for example, order instead of randomness, rules instead of spontaneity, judgment instead of forgiveness, authority instead of consensus, individuality instead of community, and predictability instead of possibility. Depending on an individual‟s matrix of personality traits, behavior programs, emotion programs and aesthetic preferences, she is more or less likely to be attracted and predisposed to one or another moral, spiritual, political or philosophical ideologies. The biological processing of neural programs that causally determine an individual‟s behaviors and actions, beliefs and values, and aesthetic, political and moral identities and preferences, without any conscious mind intention, control, or prior awareness, is referred to herein as Neural Consciousness. Neural Consciousness functions like an organic machine, or like artificial intelligence. An individual does not experience Neural Consciousness processing; the individual experiences only the resulting behavior or action. The objection that “consciousness” should be reserved only for the sentient mental state that exists when an individual is experiencing a sense sensation or thought, reveals the conventional bias that mind is the essential being of an individual and body is only the biological vehicle that sustains mind. However, the Decartesian priority of mind over body lacks a rational basis. An individual is as much his body as he is his mind, if not more so. Though the nature of Neural Consciousness does not include any sense of “I” or “me”, it is an individual‟s fundamental nature. Neural Consciousness is an individual‟s fate, a causal determination with roots located in the individual‟s conception. An individual cannot avoid his fate. He is his fate. 3. I Consciousness Neural Consciousness is the biological causally determined processing of neural data. At the neural level of being, the body‟s sense receptors transform sensory stimulation into neural data that is transmitted for neural processing. I Consciousness is an individual‟s sentient experience of neural data as sense sensations. An individual‟s consciousness of experience is the phenomena of I Consciousness. I Consciousness produces a sense that individuals identify as self - the being who experiences. The sense of self occurs subsequent to and is distinct from I Consciousness experience. The self is neither a state of consciousness nor an I Consciousness experience. The attempt to experience one‟s self, to reveal one‟s self to self, is futile. Self does not have an existence separate and independent from the I Consciousness experience of sense sensations. Essentially, an individual‟s self is a conceptual construct that unifies and integrates otherwise disparate sense sensation experiences into a narrative. Instead of life consisting of disparate moments of now experiences, life becomes a story with a beginning and end, a before and after ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 297 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being in which the self becomes the lead character, the enduring, imagined identity of she who experiences. Individuals ignore the discontinuity of the sense of self and instead conceive of their self as their essential being. The quest to apprehend one‟s self, to reveal one‟s self as one‟s unconditional, authentic being, is the stalking of a phantom. Experience of sense sensations is actual, direct, unmediated and instantaneous. Experience cannot be repeated; an individual cannot step into the same stream twice. The experience exhausts the sense sensation; only a memory remains. Sometimes, causally determined neural processes transform sense sensation experience into concept symbols and images that identify, name, describe, characterize and classify the experience. The conceptualization of sense sensation experiences transforms experience into information that can be stored (i.e., remembered), evaluated and analyzed. Conceptualization creates a virtual reality in which knowledge and understanding take the place of experience. The sentient experience of sense sensations is distinct from the conceptualization of information. The former is being that reveals the spirit of creation, the latter is causality that transforms spirit into word. Experience is a phenomena that occurs in the instant of now and then disappears forever, never to be repeated. Conceptualization produces enduring images and symbols. An individual‟s description of an experience cannot reveal the sensation of the phenomena. Words are not the sound of a symphony, the redness of a rose, the pain of sorrow, or the pleasure of orgasm. Words can only communicate the symbols that culturally refer to sense sensations. Although individuals see, hear, taste, smell and feel, self is not the willful intentional cause of the sense sensation experience. Sense sensation experience ordinarily is a spontaneous phenomenon. Individuals see without looking and hear without listening. Moreover, one‟s sense of self arises only as a subsequent effect of the I Consciousness experience. Instead of saying “I saw the tree”, “I heard the tree fall”, or “I smelled a pie”, it would be more accurate to say “there occurred a sentient visual experience of that tree”, or “there occurred a sentient auditory experience of the tree crashing to the ground”, or “there occurred a sentient olfactory experience of a freshly baked pie.” One‟s “I” is a sense that arises in response to the experience. Just as I Consciousness experience of sense sensations give rise to a sense of self, I Consciousness experience of emotions also gives rise to the sense of self. Indeed, phenomenologically an emotion is no different than a sense sensation in that it is produced by neural data that causes a spontaneous sentient I Consciousness experience. An individual says „I feel happy‟ or „I feel sad‟ as if he is a self that has a being independent of and prior to the emotion experience. As if his self can choose or prevent certain emotions. It ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 298 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being would be more accurate to say “there occurred a sentient experience of anger” or “there occurred a sentient experience of joy.” Emotion is an experience, not a state of being. I Consciousness experiences of sense sensations and emotions do not occur as a result of mindful intentionality or willfulness. Similarly, the I Consciousness experience of thought does not occur as a result of mindful intentionality or willfulness. Rather, it is caused and determined by Neural Consciousness causal processing. Thought is usually a spontaneous experience that occurs without the individual having had any intention at all of generating a thought, much less generating a thought about a specific subject. To more accurately reflect the ordinary nature of thoughts, an individual should say “there occurred a sentient experience of a thought about…” Spontaneous thoughts occur constantly. An individual spontaneously experiences thoughts while walking down the street, driving a car, sitting in a business meeting, brushing her teeth, etc. She experiences thoughts constituting desires, fantasies, memories, reminders, plans, opinions and judgments -- all without prior intention, each spontaneously. Even when an individual intends to think, such as to analyze a problem, a conscious mind does not intend or determine the substantive content of the thoughts that occur. An individual does not know the substantive content of problem-solving thoughts until she experiences the thoughts. The individual may experience thoughts that propose „this way‟ to solve the problem, but not experience thoughts that propose „that way‟ to solve the problem. In other words, causally determined Neural Consciousness generated “this way” thoughts but did not generate “that way” thoughts for the individual to experience. The individual could not have thought about „that way‟ to solve the problem, because Neural Consciousness did not generate “that way” problem solving thoughts. An individual is a hostage to her neural programming. A conscious mind does not cause or determine the generation of thoughts any more than it causes or determines the functioning of the heart or liver, or the generation of emotions. Nevertheless, modern Western civilization believes an individual‟s “I” to be the individual‟s essence because it is assumed to be the autonomous source of thoughts. “I think therefore I am” is the succinct statement of the Descartesian faith. In the Age of Religion, the “I” was believed to be in the image of the divine, absolute and unconditional creator. Although modern Western civilization no longer attributes the natural phenomena of the physical world to a discretionary intentional divine will, it still retains an egoistic deification of the I as a conditioned but not determined being that autonomously and willfully intends and chooses both thoughts and actions. That thought is usually spontaneous and unintended, and its substantive content unknowable prior to the experience of the thought, indicates that the source that generates and determines the substantive content of thoughts most likely is the same determined causality that is the source of spontaneous behaviors, routines and emotions – i.e. Neural Consciousness. This hypothesis, that thoughts are causally generated and substantively determined spontaneously by causally ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 299 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being determined neural processing, is further supported by considering the experience of concentration meditation. Concentration meditation generally involves a sustained I Consciousness focus on the breath (or any other object) without disruption or distraction. The individual intends for her breath to be her only experience, and to remain aware of her breath as her I Consciousness focus. Thoughts threaten sustained specific I Consciousness focus because they tend to distract the I Consciousness focus and lure it away from the intended focus. Accordingly, an individual doing concentration meditation intends to not generate any thoughts and intends to not focus on thoughts if they do arise. However, almost immediately for beginners and even eventually for experienced practitioners, there occurs a moment when the individual realizes that she is experiencing thoughts and not her breath. Repeatedly during the meditation practice, the individual becomes aware that she not only is experiencing thoughts and not her breath at that moment, but that she apparently has been experiencing a chain of thoughts for an extended period of time during which she was not aware that her I Consciousness focus was not on her breath. She cannot necessarily identify the moment when it happened but realizes that there must have been a moment when her I Consciousness focus changed. Despite an individual‟s intention to not generate thoughts, thoughts are continuously generated. An individual‟s I Consciousness focus repeatedly is attracted to a thought like a fish to a lure. The I Consciousness focus sneaks a peek at the thought, takes a nibble and is hooked on a line of thoughts that reels it far away from the intended focus. If an individual‟s conscious mind was the willful source of thought, how is it possible that thoughts continue to be generated even though the individual willfully intends not to generate thoughts. Why can‟t the conscious mind prevent thoughts from occurring? Further, if the conscious mind determines the focus of I consciousness, why do unintended thoughts become the I consciousness focus. The seeming impotence of conscious mind in the face of unintended thoughts evidences that conscious mind is not the source of thought. Is the role of I Consciousness “merely” that of passively experiencing sense sensations, emotions, thoughts, beliefs, and values? No. First, there is nothing “mere” about the sentiency that is I Consciousness. I Consciousness transforms being into creation that can be sanctified. In the absence of I Consciousness, being would be as if it were not, the proverbial tree crashing to the ground in a desolate forest. I Consciousness experience can -- and should -- be a source of wonder, awe and gratitude. It is a sin -- perhaps the only one -- that human beings too often take being and I Consciousness for granted. Throughout the ages, true spiritual teachers have manifested authentic, unadorned and profound appreciation and gratefulness for the blessing of being. Without being, even nothing cannot be. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 300 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being Second, although I Consciousness processing is too slow to initiate or determine spontaneous behavior and action, I Consciousness has the capacity to exercise a veto over drives and urges that seek expression or satisfaction through non-spontaneous behavior or action. An individual may experience a desire to eat a second dessert before bedtime, quit his job and try to write a novel, drive to Vegas and bet it all on one spin of the wheel, go out partying instead of studying for the next day‟s exam, spend money he doesn‟t have to buy a sports car, get divorced, or have an affair with his secretary. I Consciousness nurtures deliberative reflection and consideration of whether such urges and desires should be enjoyed only as fantasies but not realized in action. Similarly, sustained I Consciousness focus can help solve problems, develop strategies and make plans by identifying optimally beneficial choices concerning short, intermediate and long-term goals and alternatives. Sustained I Consciousness focus can evaluate the costs and benefits of alternative possibilities, make choices, and plan the actions necessary to achieve those choices. Perhaps most importantly, I Consciousness functioning provides human beings with their unique capacity to determine truth. Science depends on the scientific method to establish material facts and truths. The scientific method requires a statement of hypothesis, design of experiments, recordings of observations and data, confirmation of the reliability of data, analyses of data, analyses of proposed conclusions, and publications for peer review. This process helps prevent factual, procedural and analytic errors, and optimizes the likelihood that experiments are appropriately designed to obtain reliable data, and alternative explanations for experimental results are identified and evaluated. As the Enlightenment looked to science to reveal material truth, it looked to logic to reveal moral truth. Logic depends on Critical Logical Analysis (“CLA”) to establish non-material facts and logic truths. CLA requires that each purported assertion of moral truth be based on verifiable facts and reasoning that is untainted by logical flaws. An assertion of purported moral truth is not true if its purported factual basis is, in whole or in part, an assumption, belief, opinion, value or cultural prejudice. Similarly, an assertion of purported moral truth is not true if its reasoning is circular, involves bootstrapping, confuses correlation with causality, relies on insufficient inductive reasoning, contains factual inaccuracies, or fails to accurately distinguish between some, most and all, or sometimes, usually and always. An individual‟s neural programs spontaneously generate thoughts that contain causally determined assumptions, beliefs, biases, judgments, and other categories of opinions in the guise of facts because that is the nature of neural thought programs. Neural programs generate data, and at the neural level there is no distinction between fact data and belief data. Data is data. Thus, an individual ordinarily cannot avoid experiencing these thoughts as facts. An individual‟s casual review or evaluation of the substance of his thoughts spontaneously reprocesses the same spontaneous neural programming that designated various opinions, beliefs and values as facts in the first instance. Expecting the same neural programming that generated ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 301 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being assumptions and beliefs in the guise of facts to distinguish those assumptions and beliefs from fact brings to mind Einstein‟s definition of insanity. To be able to determine if she erroneously has experienced opinions or beliefs as facts, an individual must sustain an I Consciousness focus to objectively evaluate the thoughts spontaneously generated by Neural Consciousness. A sustained I Consciousness focus can force the processing of thoughts through non-spontaneous CLA programs. In other words, sustained I Consciousness focus can uplift thoughts from ordinary neural program spontaneous processing, to considered, analytic CLA processing. Mere casual review and evaluation of causally determined reasoning will replicate the neural processing that caused the reasoning errors and flaws in the first place. Logic errors and flaws can be revealed only if the review and evaluation are a considered, deliberate activity of sustained I Consciousness focus. The too-often unappreciated and unrealized potential of sustained I Consciousness focus is that it is the basis of the essential human capacity to subject Neural Consciousness spontaneity to the demands of logic and reveal moral and other qualitative truths. Facts are absolute and universal. Quantitative attributes are facts, the truth of which can be established and confirmed directly by measurement and calculation, corroborative documents, and eyewitness testimony. In contrast, qualitative attributes are not facts. They cannot be measured or quantified. They cannot be defined or documented on the basis of absolute universal criteria and standards. Qualitative attributes are subjective. Qualitative attributes are social constructs, that is, beliefs, values, preferences, and biases that human beings project and impose on the world. Beauty and ugliness, kindness and selfishness, art and entertainment, achievement and goodness, success and failure, good and evil - different societies and different individuals define, identify and conceptualize these qualitative attributes and values differently, according to their beliefs, preferences, biases and traditions. Individuals assert their subjective evaluations as pronouncements of fact: „this is a good movie;‟ „that restaurant serves lousy food;‟ „that guy is a hunk.‟ Transforming those opinions into facts would require individuals to attribute the asserted quality to their experiences instead of to the object of their experience: “I enjoyed that movie;” “I did not like my meal;” “I am turned on by that guy.” No quanta of facts or logic can transform a qualitative preference into Truth. For example, movie A may be an artistic, profound and nuanced view of how social conditions influence the thoughts and actions of the protagonist, and movie B may be an entertaining though silly cartoon. However, there are no universal criteria by which movie A can be determined to be “better” than movie B. Similarly, although haute cuisine provides a wider, more nuanced, subtle and exquisitely stimulating range of tastes and flavors than does home cooking, the opinion of individuals who think that home cooking is better is not wrong but merely different. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 302 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being The propensity of individuals to confuse subjective experience preference and bias with factual judgment is without adverse consequence when it relates to movies, restaurants, or ballplayers, and indeed can provide a harmless form of social debate and entertainment. However, when that confusion and misunderstanding relates to morality, politics or public policy, the consequences are often more severe. Perhaps the most important truth revealed by CLA is that disputes based on conflicting or contrary values, beliefs, biases, preferences and assumptions, cannot be determined on the basis of truth because values, beliefs, biases, preferences and assumptions cannot be logically determined to be either true or false. In such cases, the only appropriate role of logic is to clarify the points of disagreement by identifying and evaluating the contrary assumptions, projections, priorities and ultimate goals. Logic cannot determine the right alternative, the best alternative, or the alternative most likely to be beneficial. CLA can only illuminate. „Agreeing to disagree‟ is not a civil politeness. It is an understanding of the limits of logic and reason, and a commitment to truth. 4. Awareness Consciousness Neural Consciousness is causally determined doing. I Consciousness is the experience of sense sensation. Awareness Consciousness is the being of presence. Awareness is direct, immediate and unmediated being. It is being as the instantaneous moment of „now‟. The phenomena of now is not a sense sensation and cannot be experienced. It is always now, and Awareness Consciousness is being present in the instantaneous moment. Awareness confounds identification; it can only be pointed to by way of example. For instance, imagine a charming alpine village with views of snow-capped peaks towering high above a glacial lake. Cobblestone streets are lined with shops and cafes. Musicians and street performers entertain around the plaza fountain. One sunny morning, with puffy white clouds floating across the firmament and the aroma of fresh baked goods tantalizing the appetites of passersby, a woman walks down the street. She is oblivious to the sights, sounds and smells. Her I Consciousness is experiencing thoughts about a political issue, or perhaps a business project, or perhaps a favorite fantasy. Suddenly, out of nothing, she is a now-presence. There is a discontinuity in her experiencing. She is aware of herself as being. By being aware, her presence reveals the presence of the world. It is not possible to identify a cause for her having become aware. Nothing happened, but her being changed. With a deep breath, the woman becomes Aware that her I Consciousness focus is on thoughts and is ignoring the sensations around her. Her I Consciousness focus changes and she begins to experience the sense sensations that the village offers. She is enchanted by the scenery, aroused by the aromas and delighted by the plaza performers. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 303 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being Awareness is associated with a pause or discontinuity in the Neural Consciousness processing that causally determines an individual‟s I Consciousness focus. Through this discontinuity, an opportunity for beginning arises. Awareness Consciousness can emerge for only an isolated instantaneous moment and then disappear without a trace, or it can recurrently punctuate the I Consciousness for some period of time, during which the individual‟s now-presence is sustained by its renewal. For example, imagine that the woman in the alpine village begins to experience the sights and sounds of the village. She experiences the sense sensations as particularly vivid and poignant, and she experiences appreciation and gratitude. She experiences the sense sensations, then has a moment of awareness, and then that sequence repeats. But then she starts to think about the village‟s historical charm and compares it to the modernistic utilitarianism of her neighborhood back home. Those thoughts lead to other thoughts about the costs and benefits of technology and consumerism. All too quickly, her I Consciousness focus locks in on the causally determined stream of thoughts. She is not aware that she is experiencing only thoughts. She does not realize that her state of being has changed. She is no longer aware. Loss of awareness correlates with the ensnarement of the I Consciousness focus by a chain of thoughts. Limited, isolated thoughts that drift into, and then out of I Consciousness focus do not necessarily disturb the recurring punctuation of the I Consciousness experience with the nowpresence of Awareness Consciousness. However, when I Consciousness focus remains fixed on one thought after another, the chain of thoughts locks out the alternating cycle of punctuation and eliminates the individual‟s now-presence until some future moment when Awareness Consciousness again emerges from nothingness. The I Consciousness experience of other sense sensations (i.e., other than thoughts) appears generally to be more compatible with Awareness Consciousness than it is with the experience of thoughts. In fact, the experiences of seeing, hearing, smelling, tasting and touching, sometimes seem fuller, more intense and more vivid when they occur in association with a state of awareness than do the same sense sensations experienced in a non-aware state. Yet an individual does not become ensnared by the experience of intense and vibrant sense sensations as readily as he does from a chain of thoughts. So long as an individual remains present with these sense sensations and her I Consciousness focus does not become hooked on thoughts that conceptualize and evaluate the quality of these sense sensations, the individual remains aware of the continued punctuation of now-presence, a realization of being. With regard to sustaining Awareness Consciousness, the difference between experiencing thoughts and experiencing non-thought sense sensations is perhaps due to the fact that awareness is a now presence. Non-thought sense sensations occur and are experienced in the instant of now, just like the temporality of awareness. In contrast, thoughts occur in connection with the non-temporality of conceptual virtual reality. Memories and judgments replay and evaluate the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 304 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being past and hopes and fears imagine the future. There may be an inherent dislocation between the now-presence of awareness and the past and future focus of thoughts. The grace of Awareness Consciousness can arise in two ways. In the hypothetical narrative above, the woman becomes aware without any intention to do so. One moment she is not aware and then instantaneously she is aware. Alternatively, sometimes an individual willfully seeks to be aware. The difficulty in seeking awareness is that awareness is a not-doing. It cannot be realized by active doing, such as affirmatively seeking to prevent thought or seeking to control I Consciousness focus. Not-doing is a letting go, a surrendering. The being of not-doing is the being of presence. Why would anyone care about being aware? What benefit or value can awareness offer? Some individuals value awareness because sometimes they experience sense sensations more intensely and vibrantly when they are aware. They report that in comparison, non-aware experiences of sense sensations sometimes seem to lack a similar depth and brilliance. They further report that a now-presence sometimes makes their experiences more vivid, pleasurable and fun. Perhaps this perceived difference between aware and not-aware sense sensation experiences is, at least in part, a result of the increased focus and concentration that occurs when an individual‟s I Consciousness focus is not distracted by thoughts. Often, an individual classifies, evaluates and judges sense sensations practically instantaneously with his experience of them. Those thoughts interfere with and distract the I Consciousness focus away from the sense sensation experience and towards the conceptualizing thought experience. In contrast, the state of Awareness Consciousness tends to be accompanied by a deeper and more sustained focus on the aesthetic sense sensation because there are no or at least fewer thoughts to distract the I Consciousness focus. On the other hand, perhaps this perceived difference occurs because awareness somehow provides a kind of bridge between the being of the individual and the being of the world. A transcendent oneness of being momentarily becomes manifest, and perhaps it is this union that produces the greater-than-ordinary vibrancy and brilliance. Some individuals value Awareness Consciousness because they are attracted to, perhaps even fulfilled by, the phenomena of the being of presence. These individuals feel more alive, more real or more “here” when they are aware. Some individuals identify the state of Awareness Consciousness as their essential being. For these individuals, Awareness Consciousness is not a means to an end. They are not looking for Awareness Consciousness to provide them with happiness, pleasure, contentment or success. For these individuals, being aware is its own reward. Some individuals may value Awareness Consciousness because in that state of being, they sometimes are better able to sense when their Neural Consciousness is processing a particular ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 305 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being emotion behavior program. As a more effective early detection warning, Awareness Consciousness provides individuals with a better chance of diffusing that emotion state and discontinuing that neural processing. In the hypothetical narrative of a father who continually loses his temper when confronting his son who is playing video games instead of doing homework, the father‟s repeated attempts to control his temper and avoid yelling are futile, at best only temporarily delaying the emotional outburst. An individual‟s well-intended efforts to suppress emotional behaviors that are being processed by Neural Consciousness programs are usually doomed to fail because suppression requires constant I Consciousness resistance. When I Consciousness focus strays from the individual‟s emotions, as inevitably occurs, the I conscious resistance to the emotional behavior disappears and the neural processing is not blocked from triggering the emotional behavior. Some individuals report that the now-presence of awareness sometimes affects a kind of discontinuity in their state of being that resets Neural Consciousness processing to a neutral state of being. It is as if the now-presence flicks a switch that grounds and dissipates the emotion current, as opposed to merely suppressing it. Of course, such a deactivation of the neural program processing may only be temporary. The same causal trigger that began the processing of the emotion neural program prior to the discontinuity can reoccur and reignite that same neural processing. Finally, for some individuals Awareness Consciousness can provide a sense of spirituality. Some individuals report that sometimes the being of presence provides a sense of transcendence, in which the individuated being of the individual and the individuated being of material objects join, or seem to join, in a oneness that manifests the source of all. The spirituality revealed by awareness is not a doctrine and dogma religion. It is not a revelation that can be conceptualized. The conventional good/evil duality is replaced by a being/nothingness polarity, where being is consecrated as holy. Awareness becomes a vehicle for transforming doing and experiencing into means of consecrating creation and redeeming being. To attempt to experience and conceptualize Awareness Consciousness is futile. Awareness Consciousness does not have any attributes for I Consciousness to experience. Awareness Consciousness is never “there” and never “that”. The attempt to experience and conceptualize Awareness Consciousness is I Consciousness tracking a phantom. Since individuals do not and cannot experience Awareness Consciousness (which would be distinct from being in a state of Awareness Consciousness), identifications of and conceptualizations about Awareness Consciousness lack an actual factual foundation. An individual cannot know anything about awareness and can only have beliefs about awareness. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 306 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 285-306 Gruza, S., Doing, Thinking & Being 5. Afterward Modern Western civilization has deified the human I as the autonomous source and cause of thought. Thinking is consecrated as an individual‟s realization of his human potential and manifestation of his essential self. An individual can watch thoughts flow into and out of her I Consciousness, sometimes as a babbling brook sliding over smooth stones and sometimes as a raging river overflowing its banks. An individual experiences his thoughts and sometimes is carried away by his thoughts. But the self does not generate thoughts. Compassion is not a moral quality. Unlike kindness or helpfulness, compassion‟s essence is not that of goodness. Rather, it is the rational recognition of each individual‟s causally determined karmic predicament. It is an understanding that an individual cannot act differently than he does. Compassion often is misunderstood as tolerance or a forbearance of judgment. It is not. Compassion is an unconditional acceptance of the causally determined nature of reality. To forgive may be divine; to be forgiven may be salvation. But perhaps individuals are more in need of acceptance than forgiveness. Causally determined individuals have no sins for which to be absolved, but rather shame and embarrassment from which to be relieved. The 20th century offered Western civilization two different models of human being. One model was based on a rational, undetermined, conscious ego under assault from unresolved traumas and obsessions that haunt the depths of an individual‟s subconscious. The alternate model consists of a causality whereby behaviors are triggered by stimuli and determined by past experiences of rewards and punishments. The former model proved a fertile field for dramatic, romantic and tragic creative productions that illuminated, inspired, entertained and titillated. The latter model was condemned as an enemy of freedom and individuality. Modern Western civilization overwhelmingly embraced the drama of intention and shunned the science of stimulus/reflex conditioning. Despite the cultural success of Freudian theory, the effectiveness of Freudian treatment and therapy proved to be limited and is only rarely practiced in its classical form anymore. In contrast, notwithstanding the general disdain for behaviorism, today‟s cognitive treatments and therapies tend to reflect principles of behaviorism. Moreover, the more recent emergence of pharmacological treatments evidence that at least in part human being is determined by biochemical causality. Human beings once “knew” that the earth was the center of the universe. Human beings once knew that famines, earthquakes and military outcomes were determined by divine judgment. Human beings once knew that human beings were specially created by a divine being in the image of the divine creator. Today, human beings “know” that they have free will and undetermined intentionality. But what will human beings know tomorrow? ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research | Dec. 2018 | Volume 9 | Issue 9 | pp. 839-842 839 Pitkänen, M., Could RNA & Protein Methylation of RNA Be Involved with the Expression of Molecular Emotions? Exploration Could RNA & Protein Methylation of RNA Be Involved with the Expression of Molecular Emotions? Matti Pitkänen 1 Abstract The recent finding that synaptic connections involve more methyl marks of RNA than other parts of neurons and that the RNA marks tend to associate with genes coding for proteins associated with synapses provides support for TGD based view that emotions are realized in terms of what I call bio-harmony for the dark analogs of basic biomolecules (DNA, RNA, tRNA, amino-acids) and that these emotions are expressed as modifications of the basic biomolecules. The emotional states would have epigenetic effects changing the gene expression and inducing learning as modification of synapses in turn modifying the behavior. This picture provides also a mechanism for the inheritance of epigenetic modifications: What would be inherited would be emotional states represented in terms of bio-harmonies at the level of magnetic body carrying dark protons. Keywords: RNA, protein methylation, expression, molecular emotion. 1 Introduction Some time ago I wrote an piece of text )[4] (see http://tinyurl.com/ydhxen4g) about learning of slime molds. The proposal was based on the vision inspired by the model of bio-harmony [3, 5] and stating that harmony of music of light (and maybe of also sound) realized as 3-chords of dark photons with frequencies of 12-note scale expresses and creates emotions and that each harmony corresponds to a particular mood. The painful conditioning of the slime mold would generate a negative mood which would infect DNA and induce epigenetic change. This picture conforms also with the finding that RNA can induce learning of conditionings in snails [1] (see http://tinyurl.com/ycqxyeqk) [4]. Slime mold does not have central nervous system but a natural guess would be that also synaptic learning involves similar mechanism. One can ask whether also RNA and protein methylation could be involved with learning. If molecular moods correspond to bio-harmonies and if the conditioning by say painful stimulus involves a change of the emotional state of RNA inducing that of DNA, it must change some of the chords of the bioharmony. Since bio-harmony is essential for communications by dark photons between dark proton triplets representing dark variants of the basic biomolecules and also between communications between bio-molecules and their dark variants, one expects that the change of the harmony occurs for all dark analogs of biomolecules and also for their ordinary biomolecules. Some chords represented by DNA-, RNA-, and tRNA codons, and amino-acids - briefly basic bio-molecules - would be affected in the change of mood. The recent finding (see http://tinyurl.com/y9qsnfeo) that synaptic connections involve more methyl marks of RNA than other parts of neurons and that the RNA marks tend associated with genes coding for proteins associated with synapses provides support for this view that emotions expressed as modifications of the basic biomolecules. The emotional states would have epigenetic effects changing the gene expression and inducing learning as modification of synapses in turn modifying the behavior. This picture provides also a mechanism for the inheritance of epigenetic modifications: what would be inherited would be emotional states represented in terms of bio-harmonies the level of magnetic body carrying dark protons. 1 Correspondence: Matti Pitkänen http://tgdtheory.com/. Address: Rinnekatu 2-4 A8, 03620, Karkkila, Finland. Email: matpitka6@gmail.com. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | Dec. 2018 | Volume 9 | Issue 9 | pp. 839-842 840 Pitkänen, M., Could RNA & Protein Methylation of RNA Be Involved with the Expression of Molecular Emotions? 2 Some background about modifications of the basic biomolecules To get a some perspective consider first some background about the modifications of the basic biomolecules. 1. In the case of DNA epigenetic modifications (see http://tinyurl.com/kdd3qmp) affect mRNA and thus also protein expression. There are two basic mechanisms involved. Methylation of C nucleotide of DNA and protein modification for histone. Methylation (addition of CH3 to N) of C nucleotide leads to a silencing of gene expression. Methylation occurs typically for CpG pairs and for both strands. Before embryogenesis demethylation occurs for the entire DNA (stem cell state) but cell differentiation means methylation of genes not expressed. In vertebrates 60-80 percent of CpG is methylated in somatic cells. CpG islands form an exception involving no methylation. Demethylation (see http://tinyurl.com/ybg3mz6v) as the reversal of methylation occurs either spontaneously or actively. The effects on gene expression can be also inherited to next generations. The mechanism of inheritance is poorly understood. The epigenetic change should be also somehow communicated to the DNA of germ cells but this seems impossible. The mystery is deepened because before embryogenesis demethylation occurs for the entire genome. It is difficult to understand how the chemical storage of the information about methylation patterns to be transferred to the next generation is possible at all. The TGD view about emotional expression inducing epigenesis by communications via dark photons between basic biomolecules and their dark variants suggests an elegant mechanism. What would be inherited would be the emotional states represented by bio-harmonies assignable to the dark variants of biomolecules. 2. In the case of pre-RNA post-transcriptional chemical modifications (see http://tinyurl.com/ y8c4w4mp) - in particular methylation, are known to occur, and they affect RNA splicing rates and change the distribution of mRNAs and thus of proteins. The modifications affect also un-translated RNA (UTR) but not the protein translation from mRNA. 3. Protein modifications (see http://tinyurl.com/jtczea5) in turn affect the dynamics of proteins in particular their properties as enzymes by affecting therefore the rates for various basic processes. As already noticed, protein modifications are important in epigenesis by histone modification. Wikipedia article mentions lys acetylization by adding CH3 =O group (see http://tinyurl.com/ yd2y7s2m), lys and arg methylation (see http://tinyurl.com/ybxgdwhz), ser and thr phosphorylation, lys ubiquintination and sumoylation. For N-terminus (H2 group in the start of protein) the process is irreversible and new amino acid residues emerge. Methylation in C terminus (O=C-OH end of protein) can increase chemical repertoire. Note that the methylation occurs at the ends of the protein just like it tends to occur in the case of RNA as will be found. RNA modifications deserve to be discussed in more detail. This field of study is known as epitranscriptomics (see http://tinyurl.com/y8c4w4mp) . These chemical modifications does not affect protein expression except in the case that they affect the rates of various alternative pre-RNA splicing so that the distribution of alternative protein outcomes changes. Clearly, the effect is somewhat like the effect of mood on overall activity. There are also many other modifications of RNA (see http://tinyurl.com/y8c4w4mp). One of them is A-I de-amination which changes in RNA but does not affect protein expression. The methylation of RNA is the most common and best understood modification of RNA. 1. The modelling of the methylation of both DNA and RNA is based on writer-reader-eraser model. Writing corresponds to methylation. Reading corresponds to attachment of enzymes involved in the splicing or protein synthesis with higher rate to methylated sites. Demethylation is example of erasing. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | Dec. 2018 | Volume 9 | Issue 9 | pp. 839-842 841 Pitkänen, M., Could RNA & Protein Methylation of RNA Be Involved with the Expression of Molecular Emotions? 2. Methylation is known to occur for various variants of RNA (ribosomal rRNA, tRNA, mRNA, and small nuclear RNA snRNA related to metabolic machinery) after transcription. The biochemical modifications of RNA are called epitranscriptomes (see http://tinyurl.com/y8c4w4mp). N6 Methyladenosine (m6 A) is the most common and best understood modification of RNA. m6 A tells that nitrogen in position 6 of adenosine (A) is methylated by adding group CH3 . m6 A sites are often located in the last exon near the end of mRNA, in untranslated RNA (UTR) at 3’ end, and inside long exons. It has been found that 3 members of so called YTH domain protein family acting as readers have larger affinity to bind to methylated sites. One of them shortens the lifetime of mRNA after translation. 3. Methylation in general shortens the UTR (un-translated regions) of mRNA in its 5’ and 3’ ends (head and tail of mRNA) ). One speaks of alternative poly-adenylation (APA, see http://tinyurl.com/ y7aratpv) of the tail of the mRNA: poly-adenylation (PA) adds A-sequences to the end of mRNA affecting its dynamics: shortening of UTRs means shortening of PAs. 4. Methylation affects the rates in the dynamics of translation but does not affect the product of translation itself. A-sequences shields mRNA and during its life cycle its length is reduced somewhat like telomere (see http://tinyurl.com/jpbkzzc) consisting of a repeated sequence TTAGGG and also shortening during the life cycle of DNA. APA affects rates for the dynamics of translation. Also stem loops of pre-RNA can be methylated and this can increase the rate of an alternative splicing and thus change relative rates of alternative gene expressions. 3 Methyl marks in synaptic connections from the TGD point of view What inspired this piece of text was a highly interesting popular article ”Methyl marks on RNA discovered to be key to brain cell connections” about methylation of RNA in brain (see http://tinyurl.com/ y9qsnfeo). The research article [2] (see http://tinyurl.com/ybg92nyd) by Daria Merkuvjev et al has title ”Synaptic N6-methyladenosine (m6A) epitranscriptome reveals functional partitioning of localized transcripts”. The researchers isolated brain cells from adult mice and compared epitranscriptomes found at synapses to those elsewhere in the cells. At more than 4,000 spots on the genome, the mRNA at the synapse was methylated more often. In more than half of genes the epitranscriptomes were found in genes coding for proteins found mostly in synapses. If the methylation was disrupted, the brain cells did not function normally. It was concluded that the methylation probably makes signalling faster. These findings conform with the idea about representation of molecular emotions as bio-harmony. Synaptic contacts are the places where emotions should be expressed to give rise to learning by conditioning realized in terms of changed synaptic strengths. If the communication between dark and ordinary biomolecules relies on resonance frequencies, it is is preserved only if the resonance frequencies for ordinary biomolecules are modified. Methylation would be one particular mechanism for changing some 3-chords of the harmony (in the simplest model only one of the 3 notes of 3-chord corresponding to A in various position). The methylations of DNA, RNA and proteins should also correlate if they are in common mood dictated by the bio-harmony. References [1] Bedecarrats A et al. RNA from Trained Aplysia Can Induce an Epigenetic Engram for Long-Term Sensitization in Untrained Aplysia. eNeuro.0038-18.2018. Available at:http://www.eneuro.org/ content/early/2018/05/14/ENEURO.0038-18.2018, 2018. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | Dec. 2018 | Volume 9 | Issue 9 | pp. 839-842 842 Pitkänen, M., Could RNA & Protein Methylation of RNA Be Involved with the Expression of Molecular Emotions? [2] Merkurjev D et al. Synaptic N6-methyladenosine (m6A) epitranscriptome reveals functional partitioning of localized transcripts. Nature Neuroscience. Available at:http://tinyurl.com/ybg92nyd, 2018. [3] Pitkänen M. Geometric theory of harmony. Available at: http://tgdtheory.fi/public_html/ articles/harmonytheory.pdf, 2014. [4] Pitkänen M. Emotions as sensory percepts about the state of magnetic body? Available at: http: //tgdtheory.fi/public_html/articles/emotions.pdf, 2018. [5] Pitkänen M. New results in the model of bio-harmony. Available at: http://tgdtheory.fi/public_ html/articles/harmonynew.pdf, 2018. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Dark Energy and Consciousness Daegene Song arXiv:1701.08641v3 [physics.gen-ph] 16 Jul 2018 Department of Management Information Systems, Chungbuk National University, Cheongju, Chungbuk 28644, Korea (Dated: November 6, 2018) One of the most important concepts in logic and the foundations of mathematics may be useful in providing an explanation for the cosmological constant problem. A connection between self-reference and consciousness has been previously discussed due to their similar nature of making a reference to itself. Vacuum observation has the property of self-reference and consciousness in the sense that the observer is observing one’s own reference frame of energy. In this paper, the cyclical loop model of self-reference is applied to the vacuum observation, such that the discrepancy between the energy density resulting from the first part of the causal loop (i.e., the classical irreversible computation of the observer’s reference frame) and the other part of the causal loop (i.e., nondeterministic quantum evolution) corresponds to ∼ 10123 . This effectively provides a consistent explanation of the difference between the observed and the theoretical values of the vacuum energy, namely, the cosmological constant problem. I. INTRODUCTION Unlike the commonly held perception, a vacuum is surprisingly strange and mysterious. Although the name implies emptiness or nothingness, the reality is quite different. Before the twentieth century, to come up with an explanation of the mysterious nature of light, a vacuum was thought to be filled with aether that acted as a medium for light waves. After Einstein formulated the theory of special relativity, the idea of an aether-filled vacuum faded away. However, with the development of quantum theory, it soon became evident that even vacuums contain non-zero energy. This quantum effect again became problematic with physics at the cosmological scale. While the cosmological constant from observation yielded a value close to zero, the theoretical computation yielded a huge discrepancy [3, 16, 21, 23]. On the other hand, the concept of self-reference - an object that refers to itself - has been one of the central themes used in the study of logic [2]. The simplest wellknown example of self-reference is the so-called the Liar’s Paradox which may be written as follows: T his statement is not true (1) If we assume the sentence is true, then it says it is false. When the sentence is assumed to be false then it must be true. Therefore, either way there is a contradiction. The logical structure seen in (1) can be found in various problems, such as Russell’s paradox in set theory [20] and Gödels incompleteness theorems in mathematical logic [8] (see [15] for a review). On the other hand, understanding consciousness has been studied extensively by neuroscience [4, 11] and in the neural network field [9]. Understanding consciousness, however, has been a formidable task because of its unique property of selfreference. Unprecedented in other physical systems, this strange and singular ability to consciously refer to self bears a resemblance to the self-reference of logic. How could the problem of discrepancy in the cosmological constant be related to self-reference as in (1)? As E (i) (ii) FIG. 1: (i) Ordinarily, the observer observes with respect to the reference frame, which therefore leads to the observation of the energy difference as seen in quantum theory. (ii) However, in the case of self-observing consciousness, the observer observes his or her own reference frame. This is vacuum observation. discussed in [25], the degrees of freedom for the reference frame ought to be the same as that of the state vectors. For example, if the outcome of a spin is up or down, the reference frame in measuring the spin is up or down as well. Comparably, regarding the observation of energy states, the observer’s reference frame is in one of the states as well; therefore, the observer observes only the relative difference (Fig. 1 (i)). However, in the case of a vacuum, the observer is observing his or her own reference frame. For energy observation, the vacuum corresponds with the observer observing his or her own reference frame of the ground state energy (Fig. 1 (ii)). This paper will consider consciousness in terms of a cyclical loop used in self-reference, particularly regarding time, and attempt to explain the discrepancy between the theoretical and observational values of vacuum energy. The cosmological constant problem is reviewed in Section 2, and the cyclical loop model of self-reference and consciousness is discussed in Section 3. The analyzed case is then applied to the computational model in Sections 4 and 5. We then conclude with a few brief remarks. 2 II. The following sentence is True REVIEW When the general theory of relativity was first published in 1915, the universe was not known to be expanding or shrinking, at least on a cosmological scale. Indeed, to come up with a static model of the universe, Einstein originally introduced an additional constant term, Λ, in his field equation. Based on the assumption that the universe is isotropic, meaning it looks symmetric rotationally, and homogeneous, meaning its density is roughly the same anywhere, the metric can be greatly simplified on a sufficiently large scale. From the metric, Einstein’s field equation yields a solution found by Friedman. The goal then was to see if the experimental observation approximated the actual value of the cosmological constant, Λ. In 1998, two research teams [17, 19] measured the cosmological parameters by observing a Type Ia supernova. Surprisingly, the researchers found that the universe was accelerating in its expansion with a non-zero cosmological constant value. To determine the value of Λ, astronomers used an equation that relates the luminosity of distant stars and the redshift, which can show the cosmological constant value to be Λ ∼ 10−35 s−2 (2) while the vacuum energy density, ρΛ , is estimated to be Λc2 ∼ 5.35 × 10−10 J · m−3 8πG (3) G ≈ 6.7 × 10−11 m3 kg −1 s−2 (4) where is the Newton’s gravitational constant. To compare it with theoretical value, we may consider the energy density predicted from quantum theory, specifically, Planck energy density, ρp , which is arrived at by dividing the Planck mass r ~c ∼ 2.17 × 10−8 kg (5) mp = G by the volume obtained from the cube of the Planck length, r ~G ∼ 1.61 × 10−35 m, (6) lp = c3 which then yields mp c2 ∼ 10113 J · m−3 lp3 (7) Comparing the theoretical value in (7) with the observational one in (3) yields the following: ρp ∼ 10123 (8) ρΛ The discrepancy in (8) is one of the important problems in physics. There have been several suggestions for resolving this enormous difference between the theoretical prediction and the experimental outcome; however, the problem is generally considered to be unsolved [3, 16, 23]. Time The previous sentence was False FIG. 2: Cyclical loop of the Liar’s Paradox. First the statement refers to a future event in a time-forward manner. Next, the looping occurs with the result that the statement refers back in time, such that it is equivalent to a single sentence version of the Liar’s Paradox in (1). III. SELF-REFERENCE AND CYCLICAL LOOP In quantum theory, there are two main variables: the state vector, which provides a mathematical description of the object being observed; and an observable, a mathematical description of the reference frame of the observing party. These two descriptions are exact rather than an approximation. With the description of the observing party and the object, the process of self-observation corresponds with that of the object being observed is the observer, or the reference frame of the observer. If we denote the reference frame of the observer as RF, the physical version of the Liar’s Paradox may be written as follows: An observer in RF observes the observer′ s own RF. (9) Just as self-reference leads to inconsistency in a logical structure, the self-observation shown in (9) leads to a non-computable aspect among the natural phenomena that are ordinarily computable [24]. There is another way of presenting the Liar’s Paradox in (1), which is using the following two sentences: (i) The following sentence is true (ii) The previous sentence was not true The two-sentence structure of the Liar’s Paradox has the same paradoxical outcome as in (1). However, it removes the ambiguity of This sentence in (1), which refers to a yet undefined whole sentence at the expense of adopting a cyclical loop, also known as a strange loop [10]. As pointed out by several authors (for example, see [10, 18]), the cyclical loop above contains a causal or time factor. That is, initially, the two-sentence Liar’s Paradox is evolving forward in time, while (ii) refers to the past, or travels backward in time (Fig. 2). Following 3 0 0 0 1 2 3 4 5 6 7 0 1 0 1 0 1 0 1 0 1 0 1 0 0 1 1 t 1 0 [i] 1 [ii] FIG. 3: Landauer has shown that the irreversible computation, or the information erasure process, as in [i] yields an energy dissipation of kT ln 2 and an entropy of k ln 2. The nondeterministic computation [ii] corresponds to the timereversal process of [i]. this analogy of two-sentence Liar’s Paradox, the physical version of the self-reference in (9) may also be written in two-sentence structure as follows (also see [30]): (i) An observer in RF makes an observation (ii) The observed was the observer’s RF That is, the observer observes in a time-forward manner, yet the observed object turns out to be the observer’s own reference frame in a time-backward manner. In the following, we will argue that this cyclical loop property of consciousness may help to resolve the cosmological constant problem. IV. CYCLICAL LOOPING Over the years, studies have suggested a deep connection between the physical system and computation (for example, see [5, 12]). For instance, Wheeler coined the term it from bit [33], suggesting information plays a fundamental role in the description of natural phenomena. Others have suggested that we view the whole universe in terms of information and computation (for example, see [14, 22, 31, 32, 34, 35]). In [13], based on the energy involved in elementary computations, the total number of computations of the observable universe since the big bang has been estimated, which is N ∼ 10123 (10) The number of elementary computations in (10) roughly coincides with the discrepancy between the observation and the theoretical values of vacuum energy in (8) (for example, see [7]). In [12], Landauer has discussed the irreversible process (i.e., both the initial state 0 or 1 is set to 0 (Fig. 3 [i])) that necessarily dissipates energy of kT ln 2 (this result has also been useful in resolving Maxwell’s demon FIG. 4: A toy model may be considered with three irreversible computations. In a time-forward manner, a single irreversible computation is performed. The cyclical loop is completed with the choice following one of eight possible paths in time going backwards. problem [1]). Moreover, one may consider the time reversal process of irreversible computation, namely, nondeterministic computation, which chooses an acceptable path as in Fig. 3 [ii]. In [27], we have argued that the physical process of nondeterministic computation occurs with decision-making phenomenon in self-observing consciousness, such that it is not computable by ordinary computational processes. This provides a physical example why a deterministic computer in polynomial time, or P, cannot compute a non-deterministic process in polynomial time, or NP. As discussed earlier, there are two main variables in quantum theory. Moreover, in the process of quantum measurement, there are additional aspects involved. While state vectors and observables are defined in complex vector space, the actual measurement takes place in classical space, i.e., both the object and the reference frame of the observer are defined not only in quantum Hilbert space but in classical space. Since we are concerned with the case in which the object being observed is the observer’s reference frame, only the classical and quantum reference frames will be considered. V. THE DECISION-MAKING MODEL As shown in Figure 4, let us consider a toy model with three computational processes where each is an irreversible process, erasing one bit of information and therefore giving k ln 2 of entropy. The computation will be considered as the evolution of the observer’s reference frame. The cyclical process of consciousness discussed previously in terms of the observer’s reference frames may be argued as follows: In the first part of the loop, the observer’s classical reference frame evolves, i.e., an irreversible computation in a time-forward manner. The second part of the loop, i.e., the one that closes the loop, which travels backward in time, the choice may become one of the eight paths, i.e., the evolution of the quantum reference frame. This may be summarized as: 4 ; Observer s Classical reference frame evolves classical computation should correspond to the classical vacuum, i.e., ρΛ , while the energy density corresponding to the quantum evolution that goes backwards in time would be classical density multiplied by the number of computations, i.e., Time N · ρΛ Quantum reference frame evolves through N Nondeterministic Computations FIG. 5: Physical version of the two-sentence Liar’s Paradox. In a time-forward manner, the classical reference frame in which observer exists evolves. Then the cyclical looping occurs, such that the quantum reference frame evolves in a time-backward manner. (i) An observer’s classical reference frame evolves (ii) The quantum reference frame follows one of the eight possible paths through three nondeterministic computations. The above may be understood in the following sense: The observer’s reference frame evolves in classical or physical space forward in time, yet the conscious realization of the choice is done in a time-backward manner, or through nondeterministic computation, such that the whole cyclical process is equivalent to the single-sentence version of consciousness as in (9). If we assume the same amount of energy is generated in each elementary computation, the energy generated in the time-forward manner is E0 while the energy corresponding to the case of the second part of the cyclical loop corresponds to 3E0 . Let us now apply the same logic to the computational model of the universe with N number of computations in (10). Like the toy model in Fig. 4, it will be assumed that there are two vectors, rather than one, that correspond to the observer’s reference frame where one is classical and the other is quantum. With this assumption, one may consider the following process: (i) The observer’s classical reference frame evolves (ii) The quantum reference frame evolves through N number of nondeterministic computations. While the classical vector chooses, i.e., one unit of classical computation is carried out in the time-forward manner as in (i), the quantum reference frame evolves backward in time to not only a single unit of computation, but all the way back to the big bang with N number of computations (Fig. 5). The energy density in the process of (11) Previously, the vacuum energy predicted from quantum theory was thought to correspond to the observed value of the vacuum energy, which resulted in one of the largest discrepancies between theory and experimental verification. However, as argued above, the energy calculated from quantum theory should correspond to the energy of the negative sea that fills up the universe as the conscious reference frame of the observer. VI. DISCUSSION For centuries, science has been studied on the basis of causality. That is, for a given result, there is a corresponding cause. This method of revealing an objective pattern in natural phenomenon began to shatter with the development of quantum mechanics at the beginning of the twentieth century. Indeed, rather than the objective description for a given physical system, quantum theory started to describe the subjective relation between the observer and the object being observed. In [26], this subjective description, which was often considered an incomplete aspect of a full description [6], may correspond to not only the limit of scientific knowledge but existence itself. By considering the observable in quantum theory as the reference frame of the observing party, the two-picture formulation of quantum theory no longer correctly described self-observing consciousness; the observer and the object being observed (i.e., the universe) should be inseparable. In [28], a more specific description of what it means for the observer and the universe to be inseparable has been provided. The nature of negative sea was discussed in more detail by identifying it as the time reversal of the irreversible computation since the big bang. In this paper, we have discussed the difference between the observed and the theoretical values regarding vacuum energy. We have used the cyclical looping in time to discuss the vacuum as the physical realization of consciousness. That is, a vacuum should correspond to the unit of classical computation of the observer’s reference frame, which is filled with the negative energy of the time-reversal process of irreversible quantum computation. The result obtained in this paper indeed strengthens the ongoing efforts in building the subjective model where the discrete and finite classical vacuum is filled with a continuous and infinite Dirac-type negative sea of consciousness [29]. 5 [1] Bennett CH. The thermodynamics of computation. Int J Theor Phys 1982; 21: 905-940. [2] Bolander T. Self-reference and logic. Phi News 2002: 1; 9-44,. [3] Carroll S. The cosmological constant. Liv Rev Rel 2001; 4: 1-80. [4] Dehaene S and Naccache L. Towards a cognitive neuroscience of consciousness: Basic evidence and a workspace framework. Cognition 2001: 79; 1-37. [5] Deutsch D. Quantum theory, the Church-Turing principle and the universal quantum computer. Proc R Soc London A 1985; 400: 97-117. [6] Einstein A, Podolsky B, Rosen N. Can quantummechanical description of physical reality be considered complete? Phys Rev 1935; 47: 777-780. [7] Funkhouser S. A new large-number coincidence and a scaling law for the cosmological constant. Proc R Soc A 2008: 464; 1345-1353. [8] Gödel K. Uber formal unentscheidbare Satze der Principia Mathematica und verwandter Systeme, I”, Monatshefte fur Mathematik und Physik, 1931; 38: 173-198. [9] Harvey RL. Neural network principles. Prentice-Hall, Englewood Cliffs, NJ, 1994. [10] Hofstadter DR. I am a strange loop. Basic Books, 2007. [11] Koch C. The quest for consciousness: a neurobiological approach. Roberts & Company Publishers, 2004. [12] Landauer R. Irreversibility and heat generation in the computing process. IBM J Res Dev 1961; 5: 183-191. [13] Lloyd S. Computational capacity of the universe. Phys Rev Lett 2002; 88: 237901. [14] Lloyd S. Programming the universe. Alfred A. Knopf, New York, 2006. [15] Lucas JR. A simple exposition of Gödel’s theorem. Ethics & Politics, 2003; 1: 1-4. [16] Peebles PJE and Ratra B. The cosmological constant and dark energy. Rev Mod Phys 2003; 75: 559-606. [17] Perlmutter S et al. Measurements* of the Cosmological Parameters Ω and Λ from the First Seven Supernovae at z ≥ 0.35. Astrophys Journ 1997; 483: 565-581. [18] Reynolds M. Axiomatisation and decidability of F and P in cyclical time. J Phil Logic 1994; 23: 197-224. [19] Riess AG et al. Observational evidence from supernovae for an accelerating universe and a cosmological constant. Astron Journ 1998; 116: 1009-1038. [20] Russell B. Letter to Frege, 1902. In From Frege to Godel: A Source Book in Mathematical Logic, 1879-1931, ed. by J. van Heijenoort (Harvard University Press: Cambridge, MA, 40 1967), 124-125. [21] Ryden B. Introduction to cosmology. Addison-Wesley; 1st edition, 2002. [22] Schmidhuber J. Computer universes and an algoritmic theory of everything. arXiv:1501.01373. [23] Solá J. Cosmological constant and vacuum energy: old and new ideas. J Phys: Conf Ser 2013; 453: 012015. [24] Song D. Non-computability of consciousness. NeuroQuant 2007; 5: 382-391. [25] Song D. Immeasurability of zero-point energy in the cosmological constant problem. Int J Theor Phys 2009; 48: 2147-2153. [26] Song D. Einstein’s moon. Phys Usp 2012; 55: 942-943. [27] Song D. The P versus NP problem in quantum physics. NeuroQuant 2014; 12: 350-354. [28] Song D. Remarks on nondeterministic computation, choices, and formal language. NeuroQuant 2016; 14:702707. [29] Song D. Comment on information and dualism. NeuroQuant 2017; 15: 141-144. [30] Song D. Aspects of reference and information. NeuroQuant 2017; 15: 104-108. [31] ’t Hooft G. Quantum gravity as a dissipative deterministic system. Class Quant grav 1999; 16: 3263-3279. [32] Vedral V. Decoding reality: the universe as quantum information. Oxford University Press, 2010. [33] Wheeler JA. Information, physics, quantum: the search for links. In Zurek, Wojciech Hubert. Complexity, entropy, and the physics of information. Redwood City, California: Addison-Wesley, 1990. [34] Wolfram S. A new kind of science. Wolfram Media, 2002. [35] Zizzi P. Spacetime at the Planck scale: the quantum computer view. arXiv: gr-qc/0304032.

1 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon Research Essay A Deterministic Model of the Free Will Phenomenon Mark Hadley* Department of Physics, University of Warwick, United Kingdom ABSTRACT The abstract concept of indeterministic free will is distinguished from the phenomenon of free will. Evidence for the abstract concept is examined and critically compared with various designs of automata. It is concluded that there is no evidence to support the abstract concept of indeterministic free will, it is inconceivable that a test could be constructed to distinguish an indeterministic agent from a complicated automaton. Testing the free will of an alien visitor is introduced to separate prejudices about who has free will from objective experiments. The phenomenon of free will is modelled with a deterministic decision making agent. The agent values ‘independence’ and satisfies a desire for independence by responding to ‘challenges’. When the agent generates challenges internally it will establish a record of being able to do otherwise. In principle a computer could be built with a free will property. The model also explains false attributions of free will (superstitions). Keywords: Free will, determinism; quantum theory; predictability; choice; automata. 1. Introduction We challenge the evidence for indeterminism and develop a deterministic model of our decision making which makes new predictions. The relation between free will and physics is contentious and puzzling at all levels. Philosophers have debated how free will can be explained with current scientific theories. There is debate about the meaning of the term free will, even leading to questions about whether or not we have anything called free will. A key focus of the philosophical debate is compatibility of free will with deterministic physical theories. Philosophers who argue against determinism, suggest a fundamental role for quantum theory in models of our decision making. It is the supposed link to quantum theory first attracted my interest. The literature extends from philosophy journals to science publications (Conway and Kochen 2006, Libet 1985, Nichols 2011). This work takes a unique approach to the problem, looking for evidence, building models and making predictions. It is critically important to recognise two different uses of the term free will. An abstract concept, and a known property of human decision making, they are distinct and require different approaches, but they are often confused. Searle (2007) points to the lack of * Correspondence: Mark Hadley, Ph.D., Department of Physics, University of Warwick, UK. e-mail: mark.hadley@warwick.ac.uk ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 2 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon progress on the free will problem over centuries and suggests that the way forward will be to recognise a false supposition. We identify that false supposition that: the phenomenon of free will provides evidence and relevance for the abstract concept of indeterministic free will. It does not. There is an abstract concept of indeterministic free will. It is the concept of a decision making process not governed by classical deterministic laws of physics. Because this is an abstract concept, it makes sense to ask ‘Do we have free will?’ If we understand the concept then we can design tests to answer the all-important question ‘Do we have free will?’ The answer might be expected to depend on exactly how we define the conceptual form of free will. For the abstract concept called free will we ask what its properties would be and how we could test for its existence or measure it. This paper also recognises a phenomenon of free will that we possess as a characteristic of human decision making - a belief and common experience that we could do otherwise. It is widely accepted, almost universal, and crosses cultural divides (Sarkissian et al 2010). It underpins theological, legal and moral systems (Nahmias et al 2007), (Nichols and Knobe 2007). The overwhelming majority of philosophers and commentators ascribe the property to humans, generally not to animals, and most definitely not to computers. We will try to characterise and model the phenomenon and then test the model against the facts. Note that the phenomenon of free will (the phenomenon) exists, it is up to us to accurately model the phenomenon. We will do exactly that. This is not a review paper. Philosophical and other references are given to respected sources to illustrate the debate, rather than as a comprehensive review. This paper is exclusively about the decision making process. Some debate is about the ability or otherwise to enact a decision, where an agent freely makes a decision but is impaired from acting on it by one form or other of constraint (Frankfurt 1969). What happens after a decision is reached seems relatively free from paradoxes and does not challenge the interface between the mind and the laws of physics. In the literature the same term, free will, is used for the abstract concept of indeterministic decision making and also for the phenomenon that we can do otherwise, which is a cause of substantial confusion and is at the heart of most assertions that quantum theory is required to explain free will. Some authors recognise the assumption they are making (Searle 2007), others seem to make it unwittingly. Arguments along the lines of: free will [the concept] is incompatible with deterministic laws; we have free will [the phenomenon] therefore it must be due to non-deterministic theories, of which quantum theory is our prime example. Confusing the two also takes away any motivation to look for evidence of the concept, because the phenomenon is taken as that evidence. The confusion also undermines the search for models because decision making that is indeterministic is equated to free will (the concept) without explaining why that gives rise to perceived freedom to do otherwise, which is the phenomenon of free will. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 3 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon For the clearest view of the conflict between free will and scientific theories, we look back to Victorian times. At the start of the twentieth century laws of physics were known and well tested. These were classical laws like Newtonian mechanics and gravitation plus statistical laws like thermodynamics, it looked to many people as if science was close to a full and complete description of Nature. The laws were deterministic: once you knew the initial conditions what happened next was predetermined. Even if one did not actually know the initial conditions, it was presumed they existed and the deterministic laws of physics applied and determined subsequent evolution. Probability distributions could be used to put a measure on our ignorance of those initial conditions. Apparent randomness, as in a coin toss, was just an artefact of our limited knowledge of initial conditions. The gas laws, for example, were derived from the motion of molecules. Average properties were accurately described even though individual molecular trajectories could never be measured in practice. The Victorian era also gave us increasingly sophisticated automatons in shop windows and fair grounds. Some played music and were programmable e.g. with interchangeable discs to control the notes and play different tunes. The operation and behaviour of the automatons was clearly compatible with, and described by, the deterministic laws of classical physics. They might commonly be described as clockwork models, in principle today's computer controlled robots would also be classed as automatons. The abstract concept of an agent having indeterministic free will is the antithesis of being an automaton. Today we know that the world is ultimately described by quantum theory. It is theoretically impossible to define precise initial states (note that it was always practically impossible to do so) and outcomes of experiments are intrinsically indeterministic. The atoms in our bodies can only be described with quantum theory. In the free will debate the question is not whether indeterministic laws of physics apply to us – they do, but whether or not we need to invoke quantum indeterminacy to accurately describe our decision making. For example an automaton, made of atoms, can be described adequately with classical, deterministic laws of physics (or engineering). The first part of the paper looks for evidence of the abstract concept associated with free will – indeterministic decision making. We design tests and look at incorporation of randomness and quantum theory with an emphasis on experimental tests. In the process, an increasingly complicated automaton is described to show how simple tests are easily misled. The types of randomness and the relevance of randomness is illustrated with examples to clarify and challenge claims that it is a key feature of free will. A definitive test of tests is introduced. The second part builds a model to explain the phenomenon of free will. This is set against known tests and also makes new predictions. While the many philosophers are compatibilists, believing that the phenomenon of free will is compatible with deterministic laws of physics (Dennett 1984, Smilansky 2000), models of such decision making have been unconvincing and untested. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 4 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon 2. Neurology and psychology What do we know about our own individual decision making? If we use introspection to assert as a fact that we have free will that implies recognising some feature of our decision making that is free. Far more fundamentally it assumes that we are aware of our own decision making. There have been some ground breaking studies of the brain during decision making that raises big questions about when decisions are made in our brain and our awareness or control of them. In Libet's famous experiments (Libet 1985) subjects made decisions and pressed a button when they had reached a decision. At the same time brain activity was monitored, which seemed to show activity associated with choice which occurred before the subject was aware of making a decision. There has been intense debate about how convincing the experiments are and alternative ways to interpret them. They are certainly fascinating experiments that will continue to be repeated and refined. For our purposes, the most important thing it tells us is already well known and supported by experiments in psychology. Psychologists have known for a long time that there are subconscious influences on our decision making (see for example Double 1990) Subliminal advertising is a well-known example and is now banned. Even more impressive are stage shows like Derren Brown (Brown 2006) where contestants make apparently free choices which were in fact controlled or predictable. For some acts he has publicly shown how subtle tricks influence behaviour. These are such powerful effects that he can build a career of reliable stage shows using them. The psychology literature is extensive, see for example Stanovich 1986 and the wealth of references therein. In addition a whole range of psychology experiments repeatedly show how our decisions are subject to unconscious bias (Nisbett et al 1980, Stanovich 1986) and bookshops are full of management and child psychology books which explain how to influence the behaviour of others. While some elements are logical and transparent others are more subtle and work at the subconscious level. Subjects can subsequently add justifications and explanations for their decisions, these are after the fact and need not be accurate descriptors of the decision making process. Libet's work raised the question ‘Are we aware of our own decision making?’ the answer is either ‘no’ or ‘maybe not’. That is sufficient for us in this analysis. We are not necessarily aware of our own decision making process. This completely undermines introspection as a reliable evidence of the abstract from of free will. We cannot use personal experience to declare that our decisions are non-deterministic if we cannot be sure how they are made. We cannot claim that our decisions contradict classical physics based on introspection. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 5 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon 3. Testing an automaton To find experimental evidence for truly indeterministic free will, we look for experimental tests that can distinguish an automaton from an agent that has free will in the abstract sense. We will start by describing increasingly complicated automata. In all cases they follow the laws of deterministic classical physics and the actions can be predicted in advance by an engineer with sufficient knowledge of the workings. In principle there is no difference between a clockwork automaton with wheels and cogs and a modern electronic computer. Note that predictability, randomness and indeterminism are different concepts, systems can be built with any combination: several combinations are created in the models that follow. By definition, in a deterministic system, if we have complete knowledge of initial conditions (in practice a small subset of the full initial conditions is sufficient information) and know the rules governing evolution of the system, then we can predict outcomes. We will start with automata for which an engineer has such information, but an observer is generally ignorant of the details. Randomness, quantum theory and predictability of an automaton Randomness, predictability, spontaneity and quantum indeterminism have all been related to the free will debate. The assertions persist even though there are well argued cases that they are not relevant, or even that free will is contrary to randomised decision making (Dennett 1978). Of course, by definition, the abstract concept of free will requires some departure from deterministic decision making. Crucially, a test for the existence of the concept of indeterministic free will, requires evidence to show that it is not deterministic. In this section, we hope to clarify the different implementations of randomness and the relations between randomness and predictability. As an aid to visualisation we will start with a clockwork automaton, as our agent, and add features to it. Consider a fairground automaton that accepts your coin, its arms move to pour out a cup of tea, maybe adding sugar and milk and stirring it. Then finally it makes a decision to drink or not to drink and either leaves the cup on the table or lifts it to its lips. This would take some skill to make, but is certainly possible and models of similar complexity are in museums around the world. Our example could clearly be implemented with graphics on a computer screen or with a programmable robot. Deterministic and predictable In its simplest form our agent decides to take a drink each time a coin is inserted. That is predictable and is a simple deterministic motion controlled by the wheels, cogs and levers. We could add a level of complication. It takes a drink alternate times. That is also straightforward to create, it is deterministic and predictable. Or at least it is predictable, given the information about the construction. Without knowing the rule, it might take a little while to observe repeated cycles and form a hypothesis about the operation, leading to predictions. Note that the decision now depends upon both the external trigger of inserting the coin and on the internal state of the cogs which will vary each time: in this case alternating between two states. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 6 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon We could go further so that it takes a drink every other time, or every seventh time, but not multiples of fourteen. Again, not too difficult to do with cogs and wheels. Let's implement it with a black box having a yes/no lever. If the lever is up it drinks, when down it does not drink. Inside the box is a wheel with a cog that moves the lever each go, from up to down or vice versa. There is also a wheel and a gear that goes round at one seventh the speed and similarly moves the lever from up to down or vice versa, but now every seventh attempt. Given this knowledge of the interior workings of the box, and either the past history or visibility of the cogs, the agent is deterministic and predictable. Without the knowledge of what is in the black box, the deterministic machine is not predictable. Indeed you need to know both the internal design and the internal state of the black box to make a prediction. Deterministic and unpredictable The previous example had just two cogs in the black box, and predictability practically vanished. In a few minutes a computer programmer could create a deterministic algorithm with twenty or thirty factors. Similarly, the agent was triggered by a single external action: the insertion of a coin. It could easily depend on the approach of a person, how light or dark it is etc. The internal state had just two settings which could be determined from knowledge of the last seven decisions. Again this could be easily expanded to a complicated internal state with many independent factors. Just ten cogs each with ten different gear ratios and the black box would have ten billion different internal states. We could have one cog that turned very slowly changing the lever position once every 999,983 turns or higher, the agent would then appear close to spontaneous. Note how the unpredictability comes from ignorance. The automaton is deterministic. Predictability can be restored but requires knowledge of both the design and internal structure inside the black box. Unpredictability is a common feature of organisms with recognised evolutionary advantages. Diverse behaviour is exhibited by genetically identical samples in closely controlled environmental conditions. This has been claimed as indeterministic and used as a basis for models of free will (see for example Brembs 2011). As can be seen above deterministic systems can be unpredictable, for all practical purposes, as their complexity increases. Random and unpredictable We now seek to add randomness to the workings of the black box. How to generate random numbers is a substantial academic topic in its own right, here we will give a few diverse examples. A traditional way to get a random number was to use a table of random numbers. Our agent could have such a list built in to it and look up the next number on the list and act according to the number being odd or even. That would be trivial to implement in a computer program. For our mechanical agent, this can be implemented using a cog wheel where cogs were missing or present according to list of random numbers – much like the discs in a musical automaton. That ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 7 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon is a strange implementation, the decisions are now clearly predetermined, but have all the statistical characteristics of random numbers. Another approach is for the agent to use an environmental variable to generate a random number. A simple example is to incorporate a fine clock in the black box that counts in microseconds or nanoseconds. When the coin is inserted the number of nanoseconds is used to set the lever. In the simplest case depending upon the number being odd or even. The environmental number could even be used to select one of several random number tables (the term seed is used for similar systems). We have described an automaton with an internal source of randomness. It is still an automaton with outcomes described by deterministic laws of physics from an initial state. This is a type of model that appears in the philosophy literature as a ‘two stage model’ where randomness of one sort or another is a seed or influence at an early stage followed by a deterministic, rational choice process. Quantum uncertainty and predictability The examples above all use classical physics. There are reasons to believe that the randomness in quantum systems is fundamentally different to classical randomness. The latter is based on us lacking knowledge of the initial conditions. There are powerful theorems, supported by experimental evidence that quantum probabilities cannot arise from unknown initial conditions. The term used in the literature on foundations of quantum theory is hidden variables – quantum theory is incompatible with any local hidden variable theories. The simplest of quantum systems might use spin properties of particles to generate an indeterministic 50:50 decision. Such a quantum based decision making system would be random. But if it operated inside a sealed black box it would be indistinguishable from a system using random numbers or pseudo random numbers. In turn all these would be practically indistinguishable from a black box containing a complex arrangement of wheels and cogs, provided that the mechanical complexity was large compared with the number of decisions being analysed. As a technical note: there are some experiments that distinguish quantum randomness from any possible classical system. Such tests use pairs of entangled particles with large physical separations. The systems need to be isolated from the environment using high vacuum and very low temperatures. Even then the distinguishing features only arise by looking at probability distributions from a large number of instances. It is inconceivable that the conditions exist in our heads, and there is absolutely no evidence that they are a feature of our decision making. Conclusion It is easy to envisage a clockwork agent that appears to act unpredictably. Without a knowledge of the construction, without seeing inside the black box, it is impossible to distinguish randomness from pseudo randomness or from a complex clockwork arrangement (Dennett ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 8 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon 1984). Quantum theory offers no discernible difference in behaviour compared with decisions that are classically random or pseudo random. All the examples above, excepting true randomness and quantum randomness, are such that replicas could be made and if we exactly copied all the internal structure and set them up identically, and the coin was inserted at the same exact nanosecond, they would all make identical decisions. That is not free will. But we also know that for an individual system, randomness in the decision making is externally indistinguishable from pseudo randomness, even though in principle the latter can be replicated. This is simply seen by using a classical or quantum random number generator recording the numbers and then encoding them on to gear wheels. 4. Evidence for the abstract concept of indeterministic free will The abstract concept of indeterministic free will, is very technical and has a precise meaning in mathematics, physics and philosophy. The language may be deceptively similar to descriptions of the phenomenon of free will, but the latter is more of a folk tradition than a statement about theoretical physics or quantum theory. To investigate the relevance of an abstract concept we ask what the evidence is and what tests could be used to search for it. We make two claims: Claim 1. There is no evidence for indeterministic free will. Claim 2. Furthermore, there is no conceivable test to distinguish the decisions of a deterministic agent from an agent making indeterministic decisions. Although the claims have been motivated by considering a very simple automaton like decision maker, they will be confirmed later with more realistic models. We are certainly very complicated agents. Our own intuition and introspection are known to be unreliable. In a wide range of situations we don't know how we reached particular decisions. The claim that our subconscious awareness of decision making is post factual cannot be refuted. Therefore introspection does not provide any reliable or credible evidence for the concept of indeterministic free will. Discussion of the automaton with increasing levels of complexity, shows that an analysis of the decisions that an agent makes will not be able to provide any evidence for indeterminism. There is no evidence. There is no conceivable experiment or test that distinguishes human decision making from that of a complicated automaton following the deterministic laws of classical physics. We believe that the concept of indeterministic free will is irrelevant to an understanding of the phenomenon of free will. While this dismissal of indeterministic free will might seem extreme, it is not dissimilar to the views of leading philosophers (such as Dennett 1078 and Smilansky 2000), who argue that we don't have indeterministic free will as defined by the abstract definition. They argue instead that ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 9 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon we have some flexibility in our decision making that gives us the illusion of freedom. Dennett even proposes a model where some type of randomness affects the number of different factors we use when making decisions. Although his model is unconvincing, the argument is that our experience of decision making and perception of free will may be accountable within the laws of classical physics. In short that a phenomenon of free will is compatible with determinism. 5. Tests for free will In the next section we aim to build a model of free will. As scientists we want to test the model and even make predictions. It is our belief that the lack of objective tests has hampered the study of free will and allowed unsatisfactory model proposals to persist. However there is an overwhelming prejudice that we have to overcome in order to develop objective tests. We associate humans with having free will and we assume that familiar metal objects, including computers, do not have free will. To this end we will consider an agent from outer space. An alien agent Consider that a rocket lands on Earth. The doors open and out comes a figure in a sort of spacesuit. Let's imagine a humanoid looking figure. From its appearance we can't tell if it is an intelligent agent like us (As much a free agent as us) wearing a spacesuit, or an automaton, programmed by an advanced alien race. How do we decide? What tests can we apply? Imagine that the alien walks around and sets up experiments? Does that help? Suppose it can communicate, either it learns our language or already speaks one of our languages. Does that help? Could we ask questions that would determine if it were a free agent? We could ask it if it had free will and might give some credence if it said ‘Yes’ But such a response would be trivial to incorporate into a computer controlled robot. What if we dismembered and dissected it? Could that lead to a test? Test of tests If we can devise a test for the alien then we can apply similar tests to humans, to dolphins and other animals and even to sophisticated computer based systems, not to mention our clockwork automata. A positive outcome for humans is essential for a credible test of the phenomenon of free will. We will then be a long way towards a model of the phenomenon of free will. Our test of tests, is that a candidate for a test can be applied to the alien agent in such a way as to decide if it is an automaton or not. We think it is critical to have such a test and we propose one below. The alternative is little more than prejudice when we declare that the automaton at the fairground does not have free will, but that the pickpocket does! ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 10 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon To reiterate our claim that there is no evidence for the abstract concept of indeterministic free will. The alien agent puts that claim into perspective. We challenge anyone defending the abstract concept of indeterministic free will to explain How would you test the alien agent for it?’ At the other extreme, unpredictability is no test of free will, because that is readily provided by an automaton. In deciding that the automaton models with alternative actions do not have free will and that a Geiger counter with indeterministic actions does not have free will, we are subconsciously applying a test. To proceed with a model, as scientists we need a test. A challenge test for free will We construct the following test, that we think encapsulates our perception of our own free will and also how we recognise it in others. It is a test for the phenomenon of free will, not for an abstract concept like mathematical indeterminism. Definition: Exceptional action is a rare action of no apparent value to the agent. It is unlikely, unfavourable, or even has significant adverse consequences. Definition: Highly discerning test looks for evidence of free will by prompting an exceptional action. The idea is that an agent can demonstrate that it could do otherwise by making a decision to take an exceptional action. By inference we conclude that if it has the freedom to do otherwise for an exceptional action then it probably has the same freedom on other actions. Many actions are unpredictable, so that we get no information from one choice compared with another. However taking an exceptional action is rare and otherwise inexplicable. An example of an exceptional action could arise choosing which hand to hold a pen with. A hundred or a thousand times we will use the same hand, but if asked we will say that we could have done otherwise. We can choose to use the other hand as an exceptional action to demonstrate that we could do otherwise. More dramatic examples would be to put a hand near a flame or into icy water. Definition: Free will test We challenge an agent to take an exceptional action. If the challenge results in a change of behaviour then we conclude that the agent could do otherwise. The free will test is intrinsically statistical, but the nature of exceptional actions is such that a conclusion could be reached after a few repetitions. This leads to a test for the alien agent. Not a test for the abstract concept of indeterministic free will, but for the phenomenon of free will that we recognise through experience of our decision making. We would challenge it to do something and see if the challenge altered its behaviour. To be a highly discerning test we should find an action that would be highly unlikely otherwise, maybe one that is risky or moderately harmful. For example, we could challenge it to approach a fire. It might express logical reasons not to. The test is to challenge it to show it has freedom by ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 11 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon getting close to a flame anyway. One request in one scenario would not prove anything given the complexities of the environment and the alien, but if the alien always made logical decisions independent of our challenges, then it would be perceived as an automaton. Alternatively, if it responded and took unprecedented actions in response to challenges, then it would appear to have free will. Claim 3. Alien test: We would see if an agent had free will (the phenomenon) by challenging it to do an exceptional action. If it responded to the challenge, the test would be positive. 6. The phenomenon of free will We have dismissed the abstract concept of indeterministic free will as being unsupported by any evidence. The alternative scientific explanation is that a deterministic model based on classical physics could be constructed. In philosophy terms we are compatibilists. We are in good company. But we do not actually have a model. There is a widespread, almost universal, cross cultural belief that our decision making has a property called free will: that we could have done otherwise (Sarkissian et al 2010). Such a widespread perception deserves attention and needs an explanation. It is our challenge to us to try and model the phenomenon of free will, test it against real life and make predictions. To be precise we want to model our perception of having free will. It is quite a reasonable expectation, there are many aspects of our perception that are technically false but can still be explained - for example why metals feel colder than plastics even when they are at the same temperature. We want a model that will pass our free will test. 7. The inadequacy of indeterministic two stage models Current models in the literature are predominantly two stage models, often with some randomness (indeterminacy of one sort or another) involved at an early stage, generally subconscious, followed by a rational (or more precisely conscious) choice between the possibilities in the first stage. Dennett (1978) dismisses true indeterminism, but incorporates a weaker version into the factors considered for a decision, Kane (1985) wants randomness in the final decision making. Long and Sedley (1987) talk of atoms swerving in unphysical ways. Kosslyn (in Libet 2009) describes models with indeterminacy based on chaos theory. As Searle says, the models are unconvincing. Many models are constructed to implement the abstract concept of free will where choices are not deterministic. They are not tested against experiment, they don’t make predictions, and they don’t easily apply to highly discerning tests. They do successfully describe a decision making agent that is not deterministic, despite the lack of ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 12 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon evidence for such an agent. The lack of evidence means that there is consequently nothing to test the models against - they are irrelevant. The models are clearly not necessary because any pattern of decision making or internal workings of the mind due to quantum indeterminism can be replicated by a deterministic process as described for the automaton earlier. Neither are they sufficient to explain or recreate free will. Strangely, the models are so simple that it would be easy to make a computer with their model of free will. We can, for example, connect a process like radioactive decay to a rational processor. The radioactive decay is an example of quantum indeterminacy. Using that as one input to a simple processor, is a two stage model of action. It gives a meter reading or robot arm moving that depends in some way on the incident radiation. It is a variation of a Geiger counter. It has all the elements of a two stage model, but it has never been suggested that a Geiger counter has free will. Advocates of the two stage model have never taken the logical step of creating free will in a machine to prove their models. Claim 4. Two stage models of free will based on quantum indeterminacy are neither necessary nor sufficient to explain free will. 8. A model of free will Let us start with a complicated but logical decision making model. Generic models of agents are classified by Russell and Norvig (2013). In particular we will use model-based, utility-based agent, a goal based decision making which includes internal measures – the utilities. Degrees of happiness is often given as an example of a utility. This type of agent is used widely across many disciplines. In economics, sociology and psychology it is used to model aspects of human decision making; in engineering it is used in models of control systems and in computer science it is a basis for autonomous, intelligent systems. It applies to a person making a purchasing decision, a drone avoiding obstacles or a mobile phone conserving battery power. It makes no presumption of intelligence, consciousness or even if it is organic biological or inorganic: it is a very general model. The agent has a decision to make, and several, possibly competing goals, with different weights. There are several environmental inputs. The agent is capable of logical analysis which need not be perfect, it is model-based in that it has a model, not necessarily perfect, to predict the effect of its decisions. Additionally we include some inputs from internal states of the agent- the utilities. Let's have an example to illustrate. Will the agent have a second biscuit with their drink? Picking a second biscuit or leaving it on the tray is the decision. Competing goals might be satisfying hunger, satisfying a sugar craving, social factors like maintaining social respect, wanting to enjoy a meal out later on, wanting to loose (or gain) weight. Environmental inputs would be the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 13 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon look of the biscuit, what other people were eating, what the time was on the clock etc. A logical analysis might be that it is two hours until dinner and the effect of the biscuit on appetite. Another logical analysis will be some prediction of how enjoyable the second biscuit will be, informed by the memory of the first one. Examples of internal states might be how hungry the agent is, memories of eating the first biscuit, or how socially comfortable the agent is. Such a decision making scenario is not trivial, and would be inconceivable to implement with gears and cogs, but quite feasible on a computer system. We could implement it with an algorithm programmed into a computer. It is deterministic. It could be highly predictable, but an element of unpredictability can easily be added. A simple approach is for the algorithm to give an output between 0 and 1, with 0.5 and over being the threshold for taking the biscuit. Alternatively the threshold could be a random number between 0 and 1 rather than simply 0.5. Such a method gives some variability but preserves the integrity of the decision making process. Dennett suggests that the factors can vary to some extent randomly which is another way to add unpredictability. A similar effect would be achieved in a completely deterministic agent by having a longer list of weightings and dependence on other environmental variables and internal states, some of which were hidden. Although not part of the decision making, it may help an observer relate the actions to the free will question if the agent were able to explain the decision making. Again this is not difficult, either as a numerical list of factors and weights or encapsulated in words like ‘I was really hungry but I did not want to seem greedy and on balance I chose to....’ People do this and it is quite feasible to implement in a computer system. Does the agent have free will? Does the variability from the randomness manifest itself as free will? If the decision making is repeated many times, an outside observer might see an element of unpredictability, but no more so than from an automaton with an unknown mechanism. The agent themselves would be able to report a string of decisions with some variability, indeed if the weightings and inputs had a strong bias then the variability would be minimal and the agent could reasonably predict that the next decision would be no different. Freedom would be no more or less than control over a reflex like hiccups or heart rate. An outside observer would see alternative possible outcomes and be unable to predict which will occur. The agent could do a range of different actions, but no more so than even a simple automaton described earlier. We have implemented unpredictability. But unpredictability is commonplace, the free will phenomenon needs more than unpredictability to describe it. In our simple model the question ‘could you do otherwise?’ has no effect, it does not affect any of the defined goals, and the question is not an input to the algorithm. We seek to implement free will in the simplest most direct way. There may be other ways to achieve a similar outcome. Indeed we hope other authors will develop better models that can be tested and compared with experiment. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 14 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon We proceed by explicitly adding an extra factor. We define an extra utility goal, call it independence (curiosity might be an alternative term) which is satisfied by responding to an external challenge. Of course it presupposes that the agent is sophisticated enough to recognise a challenge. Definition: Independent agent is a decision making agent that has a property called independence as one of its goals. It satisfies the goal by responding to a challenge ‘to do otherwise’ The agent necessarily has the capability to recognise challenges. Now we can challenge a greedy agent ‘Did you have to take the biscuit?’ and the weighted factors swing away from taking a biscuit to give greater satisfaction by leaving the biscuit. With communication, the agent can explain its actions ‘I was hungry, the biscuit was tasty, but I did not have to take it’. However we must stress that such an explanation only serves to help an observer analyse the agent, it is an independent agent, with or without the explanation. An exceptional action illustrates the power of this one extra goal and input. Consider an agent that has to pick up a pen and write a signature. Almost without exception our agent uses its right hand. Factors like efficiency or custom and practice will weigh so strongly that the right hand is always used. The picture is dramatically changed when we add the independence goal and give challenges to the agent. Now in response to a challenge, the agent will commonly pick up and write with the left hand. The agent can explain its actions by saying ‘Using my right hand is much better but I can choose otherwise’. Even in a fully deterministic system we have created an agent that ‘Could do otherwise’. To summarise, we have a deterministic model of free will. We have a model based utility based decision making agent responding to inputs and satisfying several competing goals. All these are common in modern computers. We then add one extra goal called Independence which is satisfied by responding to a challenge. Challenges can be external or arise internally to the agent. We call this an independent agent. In principle the independence goal is no different to others like being well-fed or warm, though it is more at an abstract or emotional level like wanting to be liked, or exercise creativity. Claim 5. We have defined the structure of an agent that ‘could do otherwise’. It includes a goal of independence and satisfies that goal by responding to challenges. Claim 6. Our model shows conclusively that the phenomenon of free will is compatible with determinism. 9. Do we have free will? Yes. There is a phenomenon which we call free will, a perception that we could do otherwise. We have modelled it accurately. The model is deterministic in a mathematical sense. However the model shows that, in common language, we can do otherwise, we know we can do otherwise ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 15 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon and others see that we can do otherwise. Nothing is missing from the common sense notion of free will. 10. Why did it take so long to understand? As John Searle (2007) said “The persistence of the traditional free will problem in philosophy seems to me something of a scandal. After all these centuries of writing about free will it does not seem to me that we have made much progress”. He goes on to predict , “when we at last overcome one of these intractable problems it often happens that we do so by showing that we had made a false presupposition“ By focusing on evidence and models, this work identifies two shortcomings in the traditional debate: The folk intuition about free will uses the same words and phrases as used to describe indeterminism in mathematical physics (and philosophy). “There is more than one alternative action” “The future is not predetermined.” This is unfortunate and terribly misleading. The folk intuition was never talking about evolution from a fully determined set of initial conditions. It never could have been. Our minds simply do not have access to that microscopic level of detail. Our observations and experience do not have the precision to meet the mathematical requirements for repeatability. The mathematical concept of determinism is a very precise, abstract concept, primarily applicable to simple physical models. Academics have mistakenly linked free will to mathematical indeterminism. In doing so they created a problem that could not be solved. Mathematical indeterminism is the false presupposition that Searle refers to. We are not just dismissing it as a solution, we claim it has no place in the free will debate and never should have. The second, related, source of confusion was the degree to which introspection was taken as a guide to reality rather than simply our perception of reality. We don’t know or understand how we make decisions. We think “we can do otherwise” but that is not evidence for mathematical indeterminism. This is the false presupposition. When someone is knows that they could have done otherwise. Is this a statement that they know that if every atom was in the same position, momentum etc., and every detail of the environment was reproduced with microscopic precision, that the outcome could be different? Of course not. People do not have such knowledge and generally don’t express free will at that level. We have dismissed such a suggestion as unfounded. Or do people mean that on a different day, or in a different mood, or if prompted differently, or self-reflected first, then the outcome might be different? They do mean that, and it us exactly what we have modelled. We have a perception of indeterministic decision making, it is the perception that needed to be explained. Too much of the debate is about mathematical indeterminism, which is not relevant, and proposing models that don’t explain our perception. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 16 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon 10. Enhancements to the agent model The model described above implements free will in a deterministic system. It is relatively simple and crude. Some obvious, but optional, enhancements take the model closer to the human experience and have some explanatory power. Communication The agent needs some level of communication in order to recognise a challenge. The communication need not be linguistic and can be one way. The agent simply needs to recognise a challenge in its external environment. It would however be most helpful if the agent could convey its reasoning process with an explanation. E.g. “It is painful [damaging] to go near the flame, but I can do it” or “I avoided the flame because it is dangerous, but I could do otherwise” Note that in the examples the claim to do otherwise is matched by the pattern of decisions and actions. It is not simply a programmed verbal response. Self-reflection and analysis The agent could record a history of actions and draw conclusions, such as “I usually do this, but when asked if I can do otherwise.” Such a capability is common in systems related to databases. Claim 7. An independent agent that can analyse and report its actions will report being able to do otherwise. Self-generated challenges The ability to generate challenges internally is very powerful, particularly combined with some analysis and reporting. This can be a purely logical deterministic process, a type of curiosity perhaps driven by other goals known or unknown. The agent can then ask itself ‘Can I do otherwise?’ It can add the challenge to a decision that would otherwise be predictable. It is a rich and complicated feedback process capable of being implemented at several levels of abstraction. Note that the process is pathological if the agent knows its own construction. Handling abstract concepts Some computer based systems can manipulate abstract concepts – Mathematica handling algebraic expressions is a well-known example. If an agent can process a concept of free will, it can relate its record of decision making to the concept. A higher level would be to generate its own challenges. That might be discernible to an outside observer. Imagine the alien agent testing a flame, withdrawing from it sharply, then trying again. It could test itself with “could I do otherwise” and conclude that it could. Given the abstract concept of indeterminism, it could test itself and conclude that its actions were not predetermined. Claim 8. If we cannot communicate with an agent then we will have difficulty ascertaining freedom of action, but we may recognise signs of responses to selfgenerated challenges. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 17 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon Note that such an independent agent will know that it could do otherwise. It will know that any apparently predetermined or predictable action can be interrupted and stopped. It can test that hypothesis by generating a challenge and noting the change. It will conclude that its actions are not predetermined. The whole process just described can be entirely deterministic, but the experience will not be. Claim 9. An independent agent that lacks full knowledge of its decision, but is capable of abstract thought, will develop the concept of free will to describe its decision making. 11. Predictions and further work The abstract concept of free will: decision making that is not a deterministic consequence of the laws of physics, has been dismissed for lack of evidence. Our knowledge and awareness of our own decision making is unreliable and incomplete. There is no experimental evidence for a lack of determinism in our decision making and there is no conceivable test that prove otherwise. The phenomena of free will, that when we make a decision, we could have done otherwise is modelled with a deterministic algorithm. The agent has a goal of independence (amongst many others) which is satisfied when it responds to a challenge. The agent is sufficiently complicated to be able to recognise a challenge, we call this an independent agent. Claim 10. An independent agent will be perceived as having free will Claim 11. An agent without the independence property will be perceived not to have free will. Claim 12. Free will is not an illusion. The agent can do otherwise when challenged or when it generates its own challenge. Our model also explains false attributions of free will. Twentieth century high technology civilisations recognise natural phenomena such as the weather, volcanoes, tides etc. as forms of fluid flow, governed by complicated equations of fluid mechanics and thermodynamics. In practice they are unpredictable because we don't know the initial conditions and we don't have the computing power. In other cultures the systems are given personalities and god-like status. They are attributed free choice, and the ability to respond to human behaviour through prayer and sacrifices etc. Unrelated to the free will issue, our brain has a remarkable inclination to look for and find patterns in events (Ebert and Wegner 2011, Brown 2006), even in random events where it is a characteristic known as apophenia or patternicity even when they are actually random; there are evolutionary reasons why this should be so (Foster and Kokko 2009, Langer 1975). While our culture would say that weather and other natural phenomena are unrelated to our petitions and offerings, other communities might perceive a correlation. If they see a request to the gods to abate the weather followed by an improvement, they will assign free actions to the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 18 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon gods. They are in effect doing the alien challenge test, perceiving a correlation which reinforces a belief that the weather or a god or volcano has free will and can choose what it does. Claim 13. False attributions of free will are made by applying the alien test and mistakenly perceiving a correlation. This gives rise to some superstitions. The moral implications of this deterministic model of free will are not as severe as one might have expected. We could add to the agent an ability to learn from experience and modify the weights attached to different goals. This can still be deterministic and is readily achieved with today's programmable computers. Most concepts of crime and punishment are still valid. Of course this is a necessary consequence of having a good model of free will. Our aim was to model the phenomenon of free will, we have done so with a system that responds to challenges, and challenges its own decision making. It is a good starting point for theories of reward and punishment. Claim 14. We could build a computer system with free will. This follows directly from the independent agent that we have described. It is likely to be a highly contentious claim because we have a long established prejudice that humans have free will and mechanical objects do not. To do further work and test algorithms such as the independent agent, we would recommend the use of cartoons, where form and behaviour are independent and under the control of the animator. For example the robot, Bender, in Futurama looks like a tin can but behaves with the characteristics of a deviant human. Conversely Spock on Star Trek is portrayed as being entirely logical (not always convincing), but takes human form. Our prediction is that implementing the independent agent algorithm in cartoons, will give the audience the perception that the character has free will. And conversely that if the character shows no signs of changing behaviour in response to challenges then the audience will not attribute free will provided that the visual appearance is neutral. The audience can answer the question ‘Could they have done otherwise?’ The medium of cartoons can be used to test related theories and other algorithms. As one important element in a model of human decision making, the independence factor and the response to challenges can help develop better models of human behaviour with the potential to inform addiction strategies. No doubt the model can be refined and possibly even challenged. But we invite responses that are evidence based and alternative models should be testable, distinguishable and refutable. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 19 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 01-19 Hadley, M., A Deterministic Model of the Free Will Phenomenon References Brembs, B (2011) Towards a scientific concept of free will as a biological trait: spontaneous actions and decision-making in invertebrates, Proceedings of the Royal Society of London B: Biological Sciences Vol 278 No. 1707 http://rspb.royalsocietypublishing.org/content/early/2010/12/14/rspb.2010.2325} Brown, D (2006) Tricks of the mind. Channel 4 Books. Conway, J, Kochen, S (2006) The free will Theorem, Foundations of Physics. Vol 36, 1441. http://dx.doi.org/10.1007/s10701-006-9068-6 Dennett, D (1978) Brainstorms. 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Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 165 Article The Quale of Time Cosmin Vișan* Abstract Time is one of the greatest subjects of interest to both Science and Philosophy, being seen to have a greater importance in the workings of reality than other entities. In this paper, a phenomenological analysis of time based on the general workings of the emergent structure of consciousness will be done, and time will be shown to be no different than any other qualia. It will be shown that, like any other qualia, time is an emergent level of consciousness, manifesting all the properties of emergence: inheritance of qualities from the previous levels, top-down influence in levels received from the higher levels and top-down influence in levels impressed on the lower levels. Keywords: Time, qualia, emergence, inheritance, top-down, phenomenology. Introduction Because of the importance of time given by both Science and Philosophy, a detailed phenomenological analysis of time is seen fit. The analysis that will be done in this paper is based on the general ideas presented in my previous paper “The Emergent Structure of Consciousness”[1]. An analysis of time is already presented there, but because the purpose of that paper was to present the general workings of the emergent structure of consciousness, the analysis of time was incomplete. This paper will thus undertake the task of exposing all the details of time as they derive from direct phenomenological experience and as they are then framed by the more general theoretical framework of the emergent structure. Thus, no new fundamental ideas will be present in this paper. But the details of time that will be presented will benefit both the understanding of time as such and of exemplifying even better the workings of the emergent structure that have been presented in the previous paper. A reading of the previous paper might help the reader grasp some general ideas. But in order to make the current exposition self-contained, all the required concepts will also be presented here. The easiest element of the phenomenology of time, the one that has also been taken by Physics, is the succession. Interestingly enough, this proved so successful that Physics didn’t make the effort to investigate more into the nature of time. But there is more to time than succession. Actually, there is so much more that the succession part is only a minor aspect of what time is. A proper investigation of the phenomenology of time will even show that there cannot even be a physical time, the only time that exist being the time of consciousness. The investigation will also show how the time of consciousness is no different in its properties from any other qualia, displaying properties such as inheritance of qualities from the lower levels of the emergent structure of consciousness, receiving of top-down influence in levels from the higher levels and * Correspondence: Cosmin Visan, Independent Researcher. Email: visancosmin17@yahoo.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 166 impressing its own top-down influence on the lower levels. In what follows, by “time” I will only refer to the time of consciousness. If the need for the physical time will appear, it would be called specifically the “physical time”. So, let’s start our detailed analysis of time. The Retention The first extra element of the phenomenology of time beyond succession starts from looking critically at the nature of succession itself. Succession implies the existence of infinitesimal moments of time that follow one after the other. But if we look carefully at our experiences, they don’t seem to be made up of infinitesimal parts. For example, the qualia of words don’t seem made up of an infinitesimal succession of letters or even of sounds. A word seems perceived as whole, even though in the succession view of time it should be made of many infinitesimal temporal parts. Hearing music is not just a succession of infinitesimal sounds, but it is heard in a rather holistic way. So somehow, time seems to be made up of more extended temporal chunks, instead of infinitesimal ones. If this is the case, a discrepancy seems to appear between it and the physical time. If we are to put on the axis of the physical time an entire quale of a word, where will we put it? A word being perceived as a whole in consciousness, it cannot be split into letters or sounds and then make correspondence between each sound in consciousness and a certain moment of physical time. This aspect of time was characterized by Bergson in his writings about duration as being a continuous, immeasurable and unquantifiable flow and then Husserl identifying time as being made out of primal impressions, retentions and protentions[2][3]. More recently, Susan Blackmore[4] argues for the fact that there is no stream of consciousness, offering some revealing examples of how time should not be viewed in a linear manner. Let’s detail a little Husserl’s account of time and have in mind for reference the experience of listening to music. I refer the music and not other experiences, like hearing someone talking, because in music the continuity of time is better manifested. A good capture of Husserl’s view of time is depicted by Dan Lloyd[5] in Figure 1. He explains: “Once we have clearly in mind a present that includes a nonsensory anticipation of the future and a nonsensory trace of the past, we are ready to follow Husserl and launch the present, which is time, in motion through time. What appears as time passes is a continuous slippage of the present into retention (along with a continuous resolution of protention into primal impression). What slides into retention is not merely the present primal impression, the momentary sensory inputs, but rather the entire tripartite structure, moment by moment in a continuous temporal flow. At 10:10, present consciousness includes the sensory content at 10:10, along with an occurrent retention of (formerly) present consciousness at 10:09. But that lapsed present consciousness at 10:09 included its primal impression (sensory information at 10:09) and retentional consciousness at 10:09, itself enfolding retentional consciousness from 10:08, and so on into the past, as if into a bottomless well. But all this recursive nesting is experienced, all at once, at 10:10. Similar recursion opens into protention. We anticipate not just the next primal impression, at 10:11, but a next moment that will include a retention of the present package at 10:10 (and a further protention toward 10:12 and beyond). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 167 Figure 1 presents a schematic outline of the present moment of consciousness, as understood (in outline) by Husserl. Both the example just above and the diagram suggest discrete time steps and sharp boundaries between phases of temporal experience, but this is just for clarity. Husserl imagined a continuous slippage or flow of time. In addition, the nesting depicted reaches into retention only, omitting equally complicated structures of protention.” Figure 1. Phenomenology of the present, according to Husserl. As we can see, because of the continuous slippage of present into past (while being continuously kept into the present), there is no place where a cut can be made in order for the events to be neatly disposed on an axis of physical time. The structure of time exposed by Husserl is rather an eternal structure than something that actually passes. Any new experience that appears into the Now is automatically subjected to this structure of time. The slippage into past of a new experience is not something done dynamically, but is a property that the experience acquires by the fact of appearing into the Now. We will further discuss this when we will integrate the phenomenology of time into the phenomenology of the emergent structure of consciousness. Husserl’s analysis is not complete though. While at first, if we have as reference the experience of listening to music, indeed it appears that the phenomenology of the present depicted in Figure 1 does account for the experience of music, closer looks at the phenomenology of time will reveal some more general manifestations of which the structure in Figure 1 is but a qualitative approximation (in the same way that Newton’s theory is an approximation of Einstein’s theory). A false impression that might arise from the music example is that when a new experience first ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 168 appears into the Now it is of an infinitesimal duration (like a single musical note) and only then through storage into the Now as retention, does the Now becomes extended. But as we will see next, actually experiences can appear into the Now directly with their retentional structure constructed and with durations of up to few seconds, making “physical time” an even weaker concept. Temporal unities Let’s take another example and see how experiences that appear into the Now can already have retentional structures of durations of up to few seconds. Let’s say that you are John and you are at a party with lots of people talking around you. Let’s say that you are also caught in a conversation and your attention is directed to what your dialogue partner is saying. So, what you have in your consciousness are her words. But then, someone around you, talking with some other people, says something like: “Guess who I saw at this party! It’s our high school colleague, John!”. What is interesting and of most importance here, is that you somehow hear the entire sentences! And the way in which you hear the sentences is as if you were paying attention to them as they were being spoken, even though you were actually immersed in a totally different conversation and you were clearly hearing the words of your dialogue partner, and not at all hearing what other people around you were talking. So, what is going on? To understand what is going on, let’s look at Figure 2. Figure 2. Temporal unities. To make the graph easier to follow, let’s name the characters. You are John and you are having a conversation with Alice. Your former high school colleague is Bob. In the lower part of the graph we will draw the events as they take place in the physical time. In the upper part of the graph we will draw the events that take place in the time of consciousness. Let’s now follow carefully what is happening. In the physical time, two events are happening at the same time. One is your conversation with Alice, the other is Bob’s remark. In the time of consciousness, as long as you talk with Alice, only one thing happens: you hearing your conversation with Alice; Bob is talking, but you don’t hear anything of what Bob is saying. Then, Bob reaches the moment when he utters your name. Then, something apparently magic happens: you not only hear your name, but you hear the entire Bob’s remark! And it’s more than this. The way in which you hear Bob’s remark is not as if it has been recorded somewhere in your brain as it was being ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 169 spoken without you being aware of it, and now it is being played back to you, having a physical time extension of the same extension that it had when it had been uttered. This doesn’t happen because given the fact that to utter the remark takes few seconds, you would need for the next few seconds to be deaf to what Alice is still telling you. But you are not deaf to Alice; you continue to hear what she is telling you. So, there is no place in the physical time to squeeze those few seconds. Yet, you still hear Bob’s remark! And the way you hear it is as if you were hearing it as it was being uttered. I want to insist even more on this example, because being used to regard time as something ordered linearly in a successive fashion, we might be faced at this moment with a difficulty of properly appreciating what is happening here. We need to understand that if the time of consciousness would be structured in a linear manner as its extrapolation to the physical world is taken to be, then what Alice and Bob were saying would be superimposed and you would only be able to hear only what one of them is saying. So, if you were paying attention to your conversation with Alice, you would at most hear only your name when Bob would finish his remark, because your name would draw your attention. And the interval in which you would hear your name would be taken from the time of hearing the conversation with Alice. But this is not what happens. What happens is that until your name is being uttered by Bob, you only hear the entire conversation with Alice. And then, after your name is being uttered, you don’t hear only the name, but you hear the entire Bob’s remark. Where can this be squeezed? The readers are asked at this moment to search in their memory for when this phenomenon also happened to them. Because without finding this phenomenon in reader’s own introspection, this example would not be properly appreciated. The only conclusion that I can draw from here is that the entire Bob’s remark is being heard in our consciousness in an instant of physical time. Therefore, no word of the remark can be placed anywhere on the axis of the physical time. Reported to the physical time, the entire remark takes place all at once in consciousness. On the other hand, in consciousness it has an extended temporal duration, and one that feels as if we were hearing it as if we were paying attention to it as it was being uttered. We are dealing here with a more extreme case of retention. We see that time in consciousness is not being experienced moment by moment as it happens in the physical time, but that events from the physical time are first gathered somewhere (i.e. the brain, or somewhere else), and when meaningful information is detected, then a holistic temporal construct is created that contains the proper meaningful information, and this construct has the feel of a temporal passage. Time in consciousness is a holistic retentional entity that has the feel of passing in a continuous manner. Notice here that if no meaningful information is detected, no time is constructed. If Bob would have finished his remark by a different name, you wouldn’t have heard anything from what Bob said. Going once again back to the above example, let’s finally make proper sense of it. First, as we were having the conversation with Alice, smaller retentions were being constructed, for example words or small groups of words, and we were experiencing the passage of hearing the conversation with Alice. At the same time, somewhere the words of Bob and the words of other people in the room were being gathered for analysis. Then, when Bob uttered our name, an entire ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 170 meaningful piece of information was detected: the fact that Bob was our high school colleague. Therefore, a bigger retention was created and was given to consciousness to experience it. One aspect of this retention is that it also has physical time references. Therefore, given the fact that Bob remark happened at the same time with Alice conversation, the construction of the retention took into account this fact and the final retention that was given to consciousness to experience also contained this temporal reference. Therefore, the experience in consciousness is that we were being aware of Bob’s remark as it was being spoken at the same time as the conversation with Alice. Notice that there is no moving back in physical time here. Is just the construction of a quale, of a temporal unity, that has as a content a past temporal reference, an “as if” component with reference to the past. Because of this content, the quale acquires the quality of being heard as if we were paying attention to it as it happened in the past. And now let’s make the most important remark of this section: time is just a quale, like any other quale, like for example color red. Yes, color red seems static and time seems dynamic. But this is not a difference in nature; it is just a difference in quality, quality that is generated by content. For example, hunger feels the way it feels because it has the content that we need to eat something, thirst feels the way it feels because it has the content that we need to drink something. In the same manner, the quale of time seems to pass, seems to be dynamic, because it has the content of temporality. It might seem circular: “time seems to pass because it is temporal”, but it is not circular. There are 2 different meanings here. First, “time seems to pass”, refers to the felt quality. Second, “because it is temporal” refers to its semantic content. The analogue for hunger is: First, “hunger feel the way it feels”, refers to the felt quality. Second, “because it has the content that we need to eat something”, refers to the semantic content. The conclusion would be: there is nothing dynamic in the universe. As also noted by Zeno: there is no change. There are only qualia that acquire their qualities from the semantic content that they have. Let’s take more examples in order to show that this phenomenon happens more often than expected. For example, you are in a room in which a background noise is being heard, for example the noise from a refrigerator. At the beginning you might notice the sound, but after a while you start doing other things and stop hearing the sound. But when the refrigerator stops, you notice its stopping. But the way in which you notice it is not just by hearing the moment of stopping. Instead, the experience has an “as if” component with reference to the past, so you hear as if you were being aware of the noise as it was being produced and only then you notice its stopping. Another example, from the visual domain this time: you just used your phone and you let it turned on on your desk and you start doing something else, like typing on the computer, and stop seeing the phone. Then, when the screen of the phone turns off, you don’t notice only its turning off. But the experience that you have it that of seeing the phone screen still being on and only then you see its turning off. So, we see that this phenomenon happens all the time. It is not some exotic manifestation of the time of consciousness, but is the most mundane of its manifestations, extended retentions being experienced in consciousness on a regular basis. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 171 Another interesting example of temporal unities is in the case of dreams. Let’s take the following situation and try to make sense of it. It sometimes happens that we are woken up from sleep by a powerful sound like an alarm clock. And we were just having a dream. And the dream was something like this: I was preparing to go to war, I was dressing nicely in front of the mirror, I was getting outside of my house, I was taking the train to the battlefield, I was talking to people on the train, I was getting on the battlefield, and then, an explosion happened by my side and I woke up. What is peculiar about this experience is that somehow the dream, even though it is a long dream, it nevertheless has as main subject right from the beginning a story that is leading precisely to a point in the story that matches perfectly the reason of waking up. We can come up with few explanations for what is happening here. - - - First, we can consider it just a coincidence. We can consider the dream unfolding at the same speed with the waking state. Indeed, the sound of the alarm clock did generated the explosion in the dream. But if the alarm was to sound earlier, like when we were in dream in the train or while we were dressing in front of the mirror, then the train would have exploded or the mirror would have exploded. Secondly, we can consider that a precognition took place. Consciousness somehow knew that the alarm clock will wake us up and then generated a dream (that unfolds at the same speed with the waking state) of whose story would match from the very beginning to the end such that by the time we would get on the battlefield, the bomb would explode precisely where it should: on the battlefield. Thirdly, we can consider that the dream takes place all at once at the moment of waking up, with the story taking place all at once and being made up in a coherent way from the beginning to the end such that the end would match the moment of waking up by the alarm clock. In the light of this section, I favor the third explanation. We already saw in the Alice and Bob example that temporal unities can take place all at once in the “physical time”, so it is equally possible that the case of the dream is the same case of an extended temporal unity that takes place all at once in the “physical time”. We can even see in this case that the extension is longer than few seconds, taking up to few minutes or more depending on what story is being constructed. Some might argue that there are cases of sleepwalking and in those cases the dream clearly unfolds at the same speed as the waking state. But the cases of sleepwalking don’t contradict the present case. They are only cases where the retentions are smaller, like in the case of hearing the conversation with Alice, so an approximate coordination between dream and waking state is being realized. But, as there is also the case with hearing the sentences of Bob, there can be dreams in which longer retentions are being created, and those dreams highlight even better how there can be temporal extended periods in consciousness that take place all at once in the “physical time”. We see thus that experiences can appear in the Now with their retentional structures already created with durations of up to few seconds or more. We have thus a first departure from Husserl’s structure of time. As opposed to Husserl where there was only 1 stream of consciousness happening, we are actually dealing with multiple streams happening at the same ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 172 time. Husserl’s structure is thus only the structure that one stream has. But in the Now there can be multiple streams happening at the same time, thus Now having a “multi-dimensional” structure. We will see next that there is actually even more structure in the Now. So far, we showed how the Now can contain multiple retentions at the same time. But we will next see that the retention itself can suffer further modifications. Before going to the examples in which the retention suffers modifications, we will present a short summary of the emergent structure of consciousness because we will need the emergent phenomenology to make sense of the modifications that retention suffers. The Emergent Structure of Consciousness In the first place, the clarification of the concept of emergence needs to be done because of the highly misleading ways in which it is used in literature. Usually, people use the word “emergence” to mean things like “the emergence of water from oxygen and hydrogen”, “the emergence of table salt from natrium and chlorine”, “the emergence of a flock of birds from individual birds”, etc. The problem with all these examples is that they don’t refer to real existing entities. “Water”, “oxygen”, “hydrogen”, are not really existing entities, they are only invented concepts in our human consciousness in order to make sense of an equally invented “physical world”. So, the phrase “the emergence of water from oxygen and hydrogen” is a fundamentally meaningless phrase. The way in which the concept of emergence is being used today makes it in the end an empty concept. Since “water”, “oxygen” and “hydrogen” don’t ultimately exist, the inexistent entity “water” cannot emerge from the equally inexistent entities “oxygen” and “hydrogen”. If we are to truly use the concept of emergence and take advantage of its spirit, we should only be allowed to apply it to entities that really exist. And since the only existing entities are qualia, if we are to use the concept of emergence anywhere, then we are allowed to used it only when talking about qualia and only talk about certain qualia emerging from other qualia; of course, it this is the case, if qualia really emerge one on top of another. Figure 3. Emergence. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 173 Having clarified the correct usage of the concept of emergence, let’s now apply it to consciousness and see that indeed qualia emerge one on top of another. The entire phenomenology of emergence is actually rather simple and it can be exemplified in a simple example. For this, let’s have a look at Figure 3. I will ask the reader now to not read further. For the moment just look at Figure 3. Now, after the reader has looked at Figure 3, let’s ask him: “What do you see?”. Probably the first answer will be: a semicircle and a triangle. And this is a truly existing experience in consciousness. Now, let’s modify this experience and see emergence in action. I will tell the reader: It is a radiotelescope. Now I will ask the reader to look again at the image. Something new happened. Now the image is not a semicircle and a triangle anymore, but it is a radiotelescope. Of course, it is highly simplified, but nevertheless it is a radiotelescope. For diversity, let’s alter the original experience in another direction. I will tell the reader now that that image is actually a space probe entering atmosphere. Again, having this new information, the experience of the reader changes once more and now he has a different experience when he looks at the image. What we are dealing with here is the true functioning of emergence. And we see several properties. First of all, indeed there is a new entity coming into existence that was not there before. And it really is a new entity. The experiences of seeing a radiotelescope or a space probe are certainly not the same experiences as seeing a semicircle and a triangle. Secondly, the new experiences are not totally independent from the previous experience. The new experiences inherit in themselves the previous experience. The experience of the radiotelescope is not an abstract experience, but it has a semicircular base and a triangular antenna. The space probe is not an abstract experience, but it has a semicircular capsule and a triangular trail of flames. So, the previous experience of mere shapes is inherited in the new experiences of objects. We are dealing here with true emergence: the appearances of new qualia on top of other qualia. Figure 3. Emergent levels in the visual domain. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 174 Note here that only because the phenomenology of emergence is simple, it doesn’t mean that the phenomenology of qualia that appear through emergence is simple. On the contrary, the phenomenology of qualia is of the outmost complexity and it takes a great deal of introspection to make it as clear as possible. The phenomenology of emergence should be viewed as a framework that can help us out in unraveling the more complex phenomenology of qualia themselves. Let us take a more complex example to gain a broader view of how emergence and inheritance of qualities work. For this I will take the entire visual qualia domain and show how a final quale can have many emergent levels in its structure. Let’s have a look at Figure 4. What we see in Figure 4 is that the base of the visual domain is represented by the black-andwhite qualia. Then the qualities of black-and-white are inherited in the emergent level of shadesof-gray. We can see this inheritance by the fact that shades-of-gray display a darker-and-lighter variability. Then the qualities of the shades-of-gray are inherited in the emergent level of colors. We can see this in the fact that a color is never pure, but displays a range of shades varying from lighter shades to darker shades. Then colors are inherited in the emergent level of shapes. A shape is not an abstract entity but it is always created from at least 2 colors. Then shapes, like we also saw in the previous Figure 3, are inherited in objects, in this particular case in the quale of tree. Finally, objects are inherited in the full visual scene. Notice as a side note that emergence is not linear, but from a certain level there can be a whole family of branches emerging. For example, from shades-of-gray all colors can emerge (even colors that we cannot imagine from our human consciousness), not only one. Also, from the shape in Figure 4, a quale of tree can be emerged or a quale of leaf, and so on. In principle, the number of qualities that can be obtained through emergence is infinite. A point to note is that a quality is not inherited only on the level immediately above a certain level, but it is inherited in all the levels from above, and it is not necessarily manifesting in the same way that it does on the level immediately above. For example, black-and-white manifests in the level immediately above as the variability of shades-of-gray. But black-and-white is also inherited in the full visual scene and the way in which it manifests there is to allow for the visual scene to be seen at all. The true quality of black-and-white is not black and white as such, but is the quality of being visual, and this quality lies at the base of the entire visual domain. To see is at least to see black and white. I will give another example in this direction, because this subtlety of qualities inheritance is important when we will investigate it in the case of time. For this, I will take the emergent structure of the written language, and I will take the levels of shapes, letters, words and sentences. We will see what qualities are we dealing with and how they manifest themselves in the various levels that emerge along the line. Shapes: quality of “visual objects”: entities with spatially defined boundaries. Letters: inherits the quality of the Shapes, thus becoming themselves visual objects, and emerges on top of it its own quality of “unities of language”. Words: inherits the quality of the Shapes, being themselves visual objects, inherits the quality of the Letters, being themselves unities of language (just more complex than letters), and emerges on top of them all its own quality of “carriers of linguistic meaning”. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 175 Sentences: inherits the quality of the Shapes, being themselves visual objects, inherits the quality of the Letters, being themselves unities of languages (just more complex than both letters and words), inherits the quality of the Words, being themselves carriers of linguistic meaning, and emerges on top of them all its own quality of “carriers of ideas”. Another point to make here is that the above emergent structure from Figure 4 was presented starting from the bottom and highlighting the various qualia that emerge as we go up the tree. From a practical point of view though, the analysis can only start from the top level, because the top level is the one that we actually experience directly. And the way in which the descent in level is being done is to search in the current level for qualities that might come from lower levels. For example, in the quale of the full visual scene we identify various objects, then in the quale of the tree we identify a shape, then in a shape we identify a color, and so on. We will see shortly that by doing this we can also reach the level of time and even deeper to the base level of consciousness which is the level of the Self. We can thus see in these examples that having at our disposal the phenomenology of emergence we can make beautiful sense of the phenomenology of qualia, and a science of consciousness can be constructed on general principles. Instead of dealing with what appear to be countless random qualia that are impossible to be sort out in some kind of periodical table of qualia, we actually obtain a tool that lets us make order in the qualia that we experience. Having got this phenomenology of emergence, we can even tackle the quale of time. What we need for this is to continue the descent in levels from any qualia domains that our human consciousness provides to us. We will continue from the visual domain, but it can also be done from the auditory domain for example. What we notice in the visual domain is that the visual qualia that we have are not static, but they are always in motion. Without the emergent phenomenology at our disposal, we would not know what to make of the motion that we find in our experiences. But having the tool of emergence, we can actually understand that the motion that appears in a visual scene is actually a quality of that visual scene. In the same way in which a visual scene contains objects and colors and shapes, etc., it also contains motion. The proper vocabulary that I would suggest here is not to say: “objects are moving”, but “objects contain motion”, no different than “objects contain colors”. This way, motion is not viewed as a mysterious metaphysical category unlike any other, but it is viewed as a quality like any other, like colors for example. This way, we conclude that there is a quality that comes all the way down from under the visual domain, so we identify time as an emergent level of consciousness below the levels of the visual domain. Also, because of the branching of emergence, the emergent level of time is inherited in other higher domains as well, like in the auditory domain. Next, let’s see that the choice of vocabulary that we made is not an artificial one, but that time actually is just a quality, no different than colors, and see thus that, as an emergent level of consciousness, time manifests the same inheritance of qualities from the lower levels as all the other emergent levels do. The way in which we proceed is to go down in levels one level at a time by identifying in the present level qualities that might come from lower levels. One such quality that we identify in the quale of time is the retention, the fact that the present moment has ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 176 in itself the former present moment that has just been. This way, we identify the quality of memory that must come from a level below time, which is the level of memory. Next, we notice that for memory to make sense, there must be diversity, otherwise there would be nothing to be memorized. We thus get to a level below the level of memory, which is the level of diversity. In diversity we next notice that diversity can have various degrees, ranging from less diversity to more diversity. This way, we identify the level below diversity to be the level of vividness, that has the quality of increasing the qualities of all the other levels. And here we find something interesting if we consider more carefully what would be the best way to characterize the quality of vividness. For this, we can compare the effect that vividness has when it is inherited in color red for example and take the case of seeing red in imagination and seeing red in waking state. From one point of view it is the same red, but there is however a difference between the 2 cases. The red from imagination is barely seen, it has a low vividness, while the red in the waking state is of high vividness. We can characterize this state of affairs in the following way: the red in imagination is less of itself, while the red in the waking state is more of itself. Using this characterization, we can identify the quality of the emergent level of vividness as being the quality of “more of itself”. Thus, in this quality we see another quality that is being inherited from the level below, and that is the quality of “itself”. And so, we finally get to the base level of consciousness, which is the level of the Self, which has the quality of “itself”, which can also be called the quality of self-reference. We are now in the possession of valuable knowledge about consciousness that we can use to explain the structure of time. Although Husserl did a good description of the structure of time, as it is being drawn in Figure 1, he didn’t make the next step of explaining why is time like this. Why is the former present moment still retained in the current present moment? What makes it remain in retention instead of vanishing immediately? Having now the various emergent levels of consciousness at our disposal, we can understand where the structure of time comes from. Let’s recapitulate the emergent levels that are below the level of time and that through qualities inheritance contribute to the quality that time has. They are: the Self, vividness, diversity, memory, time. We will not concern ourselves here with the effects that all of them have on the level of time. For our present purposes, the Self and memory would be enough. Let’s see what effects these 2 levels have on the level of time. For this, let’s have a look at Figure 5. Figure 4. The emergent structure of time. First of all, time has its own quality of time itself. But this cannot be experienced on its own without a prior emergent structure upon which to emerge, in the same way that red cannot be experienced on its own if it doesn’t emerge on top of shades-of-gray. A first effect that time ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 177 encounters from the level of memory is to become itself a memory. The present moment “1” becomes a memory and it slides down into the past, a new present moment “2” appearing into the Now. A second effect that time encounters is from the level of the Self. Time inheriting the quality of self-reference from the Self, becomes itself self-referential, and the former present moment “1” that has just become a memory because of the quality inherited from the level of memory, is self-referred back into itself as present. This way, the former present moment that has just been is kept as retention into the present moment that currently is. We thus obtain the final quality of time, which is the quality of the retentional passage of time, which is the structure of time as described by Husserl in Figure 1. A point to make here is that inheritance doesn’t happen sequentially, as a false impression that might arise because of the way we described it above, but it happens all at the same time. There is no actual sliding-down-into-the-past that might happen in a dynamical way. But the sliding-down-into-the-past is a quality that is present in the emergent level of time. As also mentioned in the Retention section, when a new experience appears into the Now, it doesn’t slide down into the past in a dynamical way. What happens is that it just inherits the quality of time, and by inheriting the quality of time, it becomes itself timely, and the sliding-down-into-the-past becomes its nature. The structure of time should be better viewed as an eternal structure. Another comment to add here is regarding the way in which we exposed the emergent structure of time. We started by noting that time is retentional and from this we got to the idea that this might come from a level of memory that might be below the level of time. We could have equally observed right from the beginning that time is self-referring its former present moment back into its current present moment, so we could have directly got to the level of the Self, and the above explanation for how time obtains its retentional structure would have become empty. It would have become just a description, not an explanation. But choosing to go on the memory -> diversity -> vividness -> Self route, we showed that even if we don’t see from the very start the self-referential nature of time, it nevertheless follows naturally from the qualities the other sublevels of memory, diversity and vividness have in themselves. Thus, we go beyond merely describing time, as Husserl did, but we actually explain it. And this is a step forward in understanding both time, and consciousness generally, showing that the emergent structure is a powerful tool that we acquire in our quest to understand consciousness and reality. Top-down influence in levels Emergence presents us with another piece of phenomenology, and that is the top-down influence in levels. We will first take some examples from the higher levels of consciousness to first see what this phenomenon is about, and then we will show that it also takes place in the case of time, time both receiving top-down influence from the levels above it and impressing its own topdown influence on the levels below it. The best example of top-down influence in levels is the act of speaking. When we speak, the thing that we have in mind is just an idea that we want to communicate. Then somehow, the idea is transformed automatically in sentences qualia. But since sentences cannot exist on their own, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 178 they bring their entire emergent structure with them. Each sentence brings with it the necessary words. Then again, words cannot exist on their own, so they bring their own letters with them, letters which bring with them the necessary sounds. We see thus that the highest level of the holarchy brings with it the entire emergent structure that can expresses itself. We don’t need to produce each sound or each word individually. We only need to wish for the ideas to be expressed and they automatically bring the necessary emergent structures in order to satisfy our intention. Note that all that exists is only the highest level, but the highest level selects its proper sublevels in order to structure itself in a meaningful way. Also, each level receives influence from above and impresses influence on below. Words are selected by the sentence, and in turn impress their own influence on the letters that they need. Another example, from the visual domain, is shown in Figure 6. The level of the full visual scene impresses a top-down influence upon the level of colors and makes the squares highlighted by the arrows to become blue and yellow, when in isolation they are gray. As in the case of speech, the influence is done such that the overall highest level is meaningful in a certain way. In this case the meaning is that there are yellow and blue filters added on top of the original images of the cubes, so if the filters would be subtracted then the indicated squares would truly be blue and yellow, so they are made to be seen blue and yellow also with the filters applied. Figure 5. Top-down influence in levels. We see thus that the higher levels of the holarchy are exercising top-down influence on the levels below them in order to make them compliant with the higher meanings that they want to offer to consciousness to experience. So, if time is indeed an emergent level of consciousness then it should manifest similar phenomena. Let’s see that indeed it does. Top-down influence received from above The best example of top-down influence that the level of time receives from the levels above it are the so-called “motion illusions”. This is of course a misnomer that starts from the false ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 179 assumption that there is actually a “physical world” out there in which there is no motion, and since we see motion in these images, that motion is an illusion. But since there is no physical world, then they are not illusions. There is actually motion in them, because motion is nothing else but a quale in consciousness, is the way the level of time manifests its quality when it is inherited in the visual domain. Let’s take some examples and take a careful look at what is happening in them. For simplicity of expression I will still call them “motion illusions”. Let’s look at Figure 7. Figure 6. Motion “illusions”. How do we explain these images? What is it that generates motion in them? If we look carefully, we see that they all have black-and-white shapes disposed in symmetrical contrasting ways. They are actually specifically designed this way in order for motion to be generated. What we are dealing with here, in the light of emergence, is a top-down influence in levels from the level of black-and-white to the level of time. As we argued, time is an emergent level of consciousness that is situated below the higher domains like visual or auditory. Given this disposition, we predicted that time should encounter top-down influence from the higher levels. And this is precisely what we see here: a certain geometrical disposition of the higher level of black-andwhite impresses its influence upon the lower level of time and thus, motion appears in the final qualia. We need though to distinguish here between mechanism and reason. What we presented here is just the mechanism through which motion is generated, but we didn’t bring any reason for ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 180 why the level of black-and-white should impress its influence in this way on the level of time. The reason might well be contingent and is a subject for empirical science. To understand this, let’s look at Figure 8. Figure 7. Bumps and dimples. What we see in this image is that the first and third rows are bumps and the second and forth are dimples. What is it about the specific dispositions of shades-of-gray that creates us these qualia? The reason is an evolutionary contingent one: the only source of light in our evolutionary history was the Sun, and the Sun was always shining from above. So, if the light from the Sun was disposed on a vertical wall of rock like on the first row, then that meant that there was a bump on the rock. And if the light was disposed like on the second row, then that meant that there was a dimple on the rock. As we can see, there is no reason in the shades-of-gray as such that can explain these qualia. But the reason is contingent and is hidden in our evolutionary history, and it can only be revealed by empirical science. And this is generally true for all of our qualia. The emergent structure only explains how qualia inherit qualities from the lower levels and how the levels influence one another. But ultimately, the specific quality that a new level brings into existence when it emerges on top of previously existing levels, can probably be explained only by properly understanding our evolutionary history or the other reasons that might be responsible for bringing new qualia into existence. More on this on the last section. Getting back to the motion illusions, let’s see that not only the level of black-and-white impresses its influence on the level of time, but things can be more complex, a certain interplay between higher levels might be contributing to generating motion or not. For example, in this modification of the rotating snakes illusion in Figure 9, the positions of the contrasting yellow and blue are modified and motion doesn’t arise anymore. So, the higher level of colors impresses its own influence upon the lower level of time. Once again, the reason for why this disposition of colors doesn’t generate motion can only be revealed through empirical studies. Other example of top-down influence that time receives from above are the well-known cases of pleasure and pain, where time flies so fast when we are having pleasure and passes so slow when we are in pain. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 181 Figure 8. Modified rotating snakes “illusion”. Top-down influence impressed on below Time, like any other emergent level, can also impress its own influence upon the levels below it. We will show here the influence that time has on the level of memory. The influence that time has on the level of memory will do one more thing for us and that is to go beyond the structure of time described by Husserl in Figure 1. We will see that retentions can be completely sent to oblivion by the influences that the level of time impresses upon the level of memory, and be replaced by new retentions that tell a more meaningful story. We will actually see that “retention” is not even the proper way of characterizing the structure of time, so Husserl’s structure of time is but a qualitative approximation of what time actually is. The influence that time has upon memory can be observed by looking carefully at how hearing works. We will analyze now basically the same Alice and Bob phenomenon from Figure 2, but we will be subtler in our analysis. When we hear someone speaking, we initially hear only sounds. But when the person speaking finishes a word, we lose all the memories of the sounds previously heard and we only keep in retention the word in a holistic way, word which contains the “as if” component with reference to the past, so we hear the word as if we were hearing it in a holistic way right from the beginning. And here we understand why the retentional description given by Husserl is actually not the right description. The reason is that a word being a holistic entity, is not possible to be heard retentionally sound by sound. A series of sounds is nothing more but a series of sounds. They can never amount to something more than themselves. A word is not a series of sounds. A word is an emergent level above the level of sounds and, as any emergent level, it cannot be reduced to the lower levels. Indeed, it inherits the qualities of sounds, but like any emergent level, it is something more than the sum of the previous levels. So, if a word is a holistic entity then it cannot be described as a retentional collection of sounds. Indeed, at a first look it might appear that it is made up of a succession of sounds that slidedown-into-the-past in the retentional way described by Husserl. But the proper description should be that what we are dealing with is a holistic quale that has in its component the quality of ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 182 “as if” with reference to the past. The quale of a word takes place all at once in the Now. But because of its “as if” component, the felt sensation is that we were hearing it as if we were paying attention to it as it was unraveling from the beginning to the end, and we already knew from the beginning what word it will be. And the “as if” component, because it refers the past, it gives us the false impression that we are dealing with a retention that acts dynamically moment by moment to keep in the present the former present moment. But all that there is, is a holistic quale that appears into the Now with its temporal structure already constructed. The second part of the analysis that shows the retentional structure to be only a qualitative approximation of the nature of time, is the deletion of memories when larger holistic qualia are being created. As we just saw, we first hear sound by sound, but when the person speaking finishes a word, the experience that we remember having is of the word as such being heard as if we were hearing it right from the beginning. There is no memory left whatsoever of hearing individual sounds. Then the process continues. We hear word by word, but when the person speaking finishes a sentence, the experience that we remember having is of the sentence as such being heard as if we were hearing it right from the beginning. There is no memory left whatsoever of hearing individual words. Indeed, we can then take the sentence and analyze it and say the words it is made up of, or the sounds the words are made up of, but this is a different thing. We are talking here about the experience of hearing the sentence. And in the experience of hearing the sentence, there is no memory anymore of hearing the words individually. All that we are left with is the experience of hearing the sentence as if we were hearing it holistically right from the beginning. We can see once again why the retentional description is not the right description. In the retentional description, an experience that appears into the Now is kept retentionally into the Now in the same way that it was first experienced. But this is not what happens. When a greater holistic meaning is detected, a totally new holistic quale is constructed that replaces completely the previous experiences of smaller holistic qualia. Indeed, it is constructed to feel as if it has the proper length of time and it has the proper beginning in the past, and it has the proper attending-along as it was being spoken. But nevertheless, it is a new holistic entity that appears into the Now all at once, and which replaces the previous smaller holistic entities. Figure 9. Top-down influence impressed by time on memory. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 183 Another example, from the visual domain, is as follow: A dot is displayed on the screen, and 200ms later after the first dot disappears, another dot is displayed on another place on the screen. What the experience that is obtained in consciousness is, is that of a dot moving from the first position to the second position. The situation is illustrated in Figure 10. This example shows two things. First, the motion can only be generated after the second dot is being displayed, otherwise it wouldn’t know in what direction to be generated. So, there are 200ms of time in consciousness that take place in 0ms of physical time at the moment when the second dot is being displayed. We are dealing again with temporal unities that take place all at once in an assumed physical time. The second thing, that is important for this section, is that there is also memory deletion involved in this example. First of all, if only the first dot is being displayed, all that we experience is a static dot. If then, in another round, after the first dot is being displayed, the second dot is displayed after 200ms, the experience that we have is only the experience of a moving dot. But we know from the first case that initially we see a static dot. But the new experience of the moving dot erases any memory that we had of a static dot, and all that we feel that we experience is only the movement of the dot. We are dealing thus with the same phenomenon of time impressing top-down influence upon the level of memory in order to construct a greater holistic meaning in the level of time. A doubt that might arise here is: If retention is not the proper way of characterizing time, then it means that also memory is not an emergent level below the level of time, because we got to the idea that there is a memory level below the level of time precisely because we started from the idea that time is retentional and former present moment is kept in the current present moment as retention, so this implied that retention is possible because there is a level of memory below the level of time. The conclusion still holds though. This is for the reason that even though retention is not the proper way to characterize the structure of time, the quality of time nevertheless feels as if it takes place retentionally. There is still a feeling of a passage and there is still a feeling of the present moment sliding-down-into-the-past by being kept retentionally into the present. The difference is that the retention is not a dynamical structure anymore that acts dynamically moment by moment upon the Now, but is just a quality that any holistic quale that appears into the Now with its temporal structure already constructed has. So, the quality of time is the same and supports the same analysis regarding qualities inheritance. Actually, precisely because time has the emergent structure described in Figure 5, it can also impress top-down influence upon it and change things in the way described in this section. We thus see that time impresses top-down influence upon the level of memory in the same way that in Figure 6, the level of the full visual scene impresses top-down influence upon the level of colors. And similar to the case in Figure 6, the influence that time impresses upon memory is in the direction of the construction of a greater meaning. A subtle clarification that needs to be made here is that the process described in this section is actually top-down influence in levels from the level of time to the level of memory, and not deletion as normally understood. There are no memories deleted per se, but the proper way of understanding this phenomenon is that the level of memory receives top-down influence from the level of time and this way it is changed in ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 184 accordance to the greater meaning that the level of time creates. We are only calling it “deletion” for ease of expression. Going through all these various elements of the phenomenology of time as they present to us in direct experience and comparing them to the phenomenology of the emergent structure of consciousness: qualities inheritance, top-down influence in levels received from above, top-down influence in levels impressed on below, we conclude that time is one of the emergent levels of consciousness, and not some independent aspect of consciousness that requires independent analysis. Seeing time as an emergent level of consciousness, no different than any other qualia, gives us a more coherent picture of consciousness and a general framework for further studying consciousness in detail. Open problems However, as we are not yet in the possession of a full understanding of existence, the analysis of time presented in this paper leaves several problems unsolved. The problems will actually seem in contradiction with the vision of time presented here, so the tendency might be to accept the open problems as true manifestations of reality and the analysis of time presented in this paper as false. My feeling though is that the analysis of time presented in this paper is in essence correct and what needs to be done is to see the open problems in a new light and search for deeper understanding for them. We will talk about three of them. The consensus reality Our most immediate intuition about our place in the world is that we live in a shared physical world that runs on its own and that it has a general temporal frame (which today is described by General Relativity as space-time) in which we all live. If there is no physical time, then our understanding of the consensus reality is in trouble. Our first intuition is that there must be a physical time in which we all live, so the analysis of time done in this paper must be false. But as we showed, since holistic temporal unities that can last for seconds or even minutes in the case of dreams, appear into the Now all at once, there are no criteria that we can use to arrange the events in consciousness on an axis of physical time. Moreover, each temporal unit that appears into the Now appears itself as if unfolding in time with new experiences appearing into the Now independently. Take the Bob example. Even though the entire Bob’s remark appears in our consciousness only after Bob uttered our name, each of Bob’s words seem in their turn to be independent new experiences appearing into the Now, even though the entire Bob’s remark is the one that appears all at once into the Now. So even though we might try to create an axis of physical time based on the temporal unities that appear into the Now (even accepting that they are extended - like the entire Bob’s remark counting as one single point of physical time), we still cannot do this, because each part of a temporal unity seems on its own to be a new temporal unity that appears into the Now. We have no criteria to distinguish between parts of a greater ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 185 temporal unity and the greater temporal unity of which they are parts. They all seem to be equally new experiences that appear into the Now independently. Also, the deletion of smaller temporal unities to be replaced by larger and more meaningful temporal unities adds another layer of difficulty to any attempt of ordering the events of consciousness on an axis of a physical time. Since we don’t recall the memories that are being deleted, we also cannot spot in our experience of time in consciousness when the moment of deletion takes place. The temporal experiences that we have seem at all times continuous. We never experience any discontinuity that might take place at the moment of deletion. The deletion is done in such a way that the deleted memories are replaced immediately by larger temporal unities that feel as if we were having them in a continuous way right from the beginning. So being blind to deletion, there is no way in which we can arrange on an axis of physical time the moments of deletion. The concept of the “physical time” is pretty much an impossible concept, that only appeared in our attempts of understanding the world from superficial looks at the experience of time in consciousness. Deeper looks at the experience of time in consciousness show quite clear that there can be no physical time. However, the problem of the consensus reality still holds, because there still is a kind of synchronization that happens between consciousnesses. If time is solely a quale in consciousness, then how is it that we can still interact among each other in meaningful and stable ways? A solution to this problem must indeed be sought. What I think though is that the solution will not make use of any concept of a physical time, but it will look in a totally different way. It will be very interesting indeed to see what account we can give to the consensus reality without making use of any concept of a physical time. Also, a related problem is how to account for the appearances of new experiences into the Now without making use of any concept of a “physical time”. The reason why we cannot use the “physical time” to account for the appearances of new experiences into the Now is explained just above in the Bob example: since we cannot distinguish between the entire Bob’s remark being the one that appears all at once as a new experience into the Now and each individual parts of Bob’s remark, like individual words, that appear all at once as new experiences into the Now, then we cannot pinpoint a specific point to count for a specific experience to be considered “The Experience” that appears into the Now. There is no difference between a greater temporal unity that appears into the Now and its parts. They all appear to be new experiences that appear into the Now. There might even be the case that our entire life is a holistic temporal unity that appears all at once into the Now. Precognitions Another interesting challenge to a theory of time is the phenomenon of precognition. Precognition is troublesome even for our present physical concepts of time. Precognitions appear to be ways of seeing the future. But if time is just a quale in consciousness that exists in the eternal Now, how can there be any future already existing? And even if it exists, how are we able to see it? And if it already exists, in what way does it exist? Are there already consciousnesses ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 186 there experiencing it? Or it exists as mere possibility? And if the future exists, doesn’t this mean that there is actually a physical time? Also, what about its implications upon free will? And why is it more prevailing in cases of loved ones being in suffering? There are lots of problems that the existence of precognitions rises. If we are to get a theory of consciousness, we need to take precognitions and other psi phenomena seriously. What I would suggest as a guidance towards a solution is the observation that consciousness seems to be about knowledge acquisition. Each quale is a form of meaning and they appear as solutions to problems. So instead of regarding precognition as the phenomenon of seeing the future, maybe regarding it as a type of knowledge that consciousness acquires might be a better way of approaching the problem. This way, we preserve the conclusions about time obtained in this paper, including the inexistence of the physical time, while also having a shot at understanding precognition. The problem thus reduces to the problem of what are the conditions that determine consciousness to acquire knowledge. Note that superficially, knowledge is considered to be obtained by reading books. But this is not how knowledge is obtained. Books are merely tools. If you give to a monkey the same books, the monkey will not obtain any knowledge. So not the reading of books is what gives us knowledge, but something else happens. Whatever that something else might be that gives us knowledge, the same conditions that work in what are considered “normal” ways of acquiring knowledge, must also work in “paranormal” ways of acquiring knowledge. So, understanding the mechanisms of knowledge acquisition might be a better strategy for understanding precognitions and other psi phenomena. We might find this way that precognition has nothing to do with seeing the future, so our analysis of time done in this paper might be saved. It might also provide a solution to where the experiences that appear into the Now come from. However, whatever the solution, we will accept it and we will change our present conclusions about time. Evolution A third great challenge for the idea that time is only a quale in consciousness is evolution. Evolution is eminently a phenomenon that takes places across physical time. If there is no physical time, then where does that leave us in our understanding of evolution? Does that mean that evolution is false? Certainly not. Evolution is clearly true, even if we are to deduce it solely from the qualia that we have. Our qualia are selected in order to solve evolutionary problems. One example was already given in Figure 8, and more examples can be found especially in our psychology that is mainly oriented towards survival and reproduction. Probably all of our emotion qualia are serving evolutionary purposes. Even the qualia of colors can be argued to have appeared as solutions to evolutionary problems: red and green appeared in order to help us spot the fruits in the trees, yellow and blue appeared in order to help us spot the Sun on the sky[6], and so on. So clearly, the human form that consciousness takes in our cases is a conscious form shaped by evolution. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 187 We cannot drop evolution. But equally, in the light of the many arguments presented in this paper, we can also not easily drop the conclusions that time is only a quale in consciousness. In my view, the way out of this is a complete rethinking of evolution. First of all, as all the basic qualia that we have were probably selected by evolution, the quale of time itself was selected by evolution. So, there was a period in the history of conscious beings where they didn’t experience time. Time appeared later on as an adaptation that the atemporal beings needed to do in order to survive. What we need to do is to imagine an evolution that takes place atemporally. This is a difficult attempt, because as we can see, our very vocabulary of speaking about the world is impregnated with temporal references. We say: “there was a period when there were atemporal beings, and then temporal beings appeared” as if this transition from atemporal to temporal already presupposes a temporal background on which to take place. I think the problem doesn’t lie in the logic of the situation that we try to describe, but in our language that is fundamentally temporal. We need to develop a way of thinking that is independent of time. Only then we can understand what an atemporal evolution would look like. And note that even if we today, as temporal beings (beings that have the quale of time), we notice evolution unfolding in a temporal way: parents giving birth to babies, evolution itself should actually be atemporal. What we see as a temporal unfolding of evolution must turn out to be a distant effect of the true nature of evolution that should be atemporal. I think the proper attitude at this moment should be to not shallowly discard the concept of atemporal evolution only because intuitively it sounds clearly false. The proper attitude should be to actually have a shot at trying to image what such an evolution might look like and what it might imply. There already are people working on this, as for example Donald Hoffman[6], which in his interface theory of perception also acknowledges that space and time are only species specific desktop interfaces, and he too is working on trying to recover physics and evolution from his theory. His theory of evolution will also turn out to be fundamentally atemporal, with temporality being only an appearance that certain species experience in their interfaces. Also, his theory of interacting conscious agents is also an atemporal theory of interaction, time only appearing by comparing the equation that he obtains for the interaction of conscious agents with the equation of the wavefunction of the free particle. Thus, certain elements of the atemporal interaction of the conscious agents are equivalent to the time parameter that appears in the wavefunction of the free particle. This is an example of how an atemporal evolution might be conceived. In the end, we can see that if we take time to be just a quale in consciousness, many difficult challenges appear. But equally, we cannot discard the idea that time is just a quale in consciousness. The many aspects of the phenomenology of time explored in this paper all point toward this conclusion. Therefore, the way forward for science must be a rethinking of some of its concepts that it holds most dearly, like the consensus reality and evolution. Nevertheless, this should not be viewed as an obstacle, but as an opportunity for science to grow and to offer us a picture of the world closer to truth. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 10 | Issue 3 | pp. 165-188 Vișan, C., The Quale of Time 188 References [1] Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Cosmin Vișan, The Emergent Structure of Consciousness (Part I), ISSN: 2153-8212 [2] Dainton, Barry, "Temporal Consciousness", The Stanford Encyclopedia of Philosophy (Winter 2016 Edition), Edward N. Zalta (ed.), https://plato.stanford.edu/archives/win2016/entries/consciousnesstemporal [3] Edmund Husserl. (1964). Phenomenology of Internal Time Consciousness (J. S. Churchill, Trans.). Indianapolis, IN: Indiana University Press. [4] There Is No Stream of Consciousness, Susan Blackmore, 2002, Journal of Consciousness Studies, Volume 9 (number 5-6): 17–28. [5] Dan Lloyd, “Civil Schizophrenia” in Distributed Cognition and the Will, D. Ross and D. Spurett, eds. (Cambridge: MIT Press), in press. [6] Journal of Consciousness Exploration & Research| October 2014 | Volume 5 | Issue 8 | pp. 729-745, Cosmin Vișan, Is Qualia Meaning or Understanding?, ISSN: 2153-8212 [7] Hoffman, D. D. (2016). The Interface Theory of Perception. Current Directions in Psychological Science, 25(3), 157–161. https://doi.org/10.1177/0963721416639702 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

How sustainable are different levels of consciousness? Erik J Wiersma Affiliation: Alba Biologics, Toronto, Ontario, Canada, Email: erikwiersma@rogers.com Abstract: The human brain processes a wide variety of inputs and does so either consciously or subconsciously. According to the Global Workspace theory, conscious processing involves broadcasting of information to several regions of the brain and subconscious processing involves more localized processing. This theoretical paper aims to expand on some of the aspects of the Global Workspace theory: how the properties of incoming information result in it being processed subconsciously or consciously; why processing can be either be sustained or shortlived; how the Global Workspace theory may apply both to real-time sensory input as well as to internally retained information. This paper proposes that: familiar input which does not elicit intense emotions becomes processed subconsciously and such processing can be continuous and sustained; input that elicits relatively intense emotions is subjected to highly sustainable conscious processing; input can also undergo meta-conscious processing. Such processing is not very sustainable but can exert control over other cognitive processes. This paper also discusses possible benefits of regulating cognitive processes this way. Keywords: Consciousness, Global Workspace theory, cognition, emotion 1 1. Introduction 1.1 The Global Workspace Theory Consciousness is a multi-faceted concept, and this paper is limited to some aspects; to access consciousness (the type that can be used for reasoning and directing acting) but not phenomenal consciousness (subjective sensations such as the experience of colours, tastes, smells etc.). Also, this paper will look at different levels of wakeful consciousness, especially how such levels are attained and sustained. A defining feature of consciousness is that a person can report on the content of what is being processed; in contrast, the content of subconscious processing is not reportable. These two levels (consciousness and subconsciousness) can, as presented later in this paper, be divided into other levels. According to the Global Workspace (GW) theory (Baars, 1997; Baars 2005; Baars, Franklin & Ramsoy, 2013) consciousness involves the broadcasting of selected information to many different brain regions. During the onset of conscious processing there is a shift from isolated local processing towards shared, global processing. Broadcasting is facilitated by the thalamus supporting a cortical ‘up state’, enabling different cortical regions to communicate with one another in a synchronized fashion (Rigas & Castro-Alamancos, 2007; Steriade, McCormick & Sejnowski, 1993). Cortical broadcasting leads to extensive cognitive resources being spent on one (out of many) stream of information so that it is processed accurately and effectively. Ongoing competition for mental resources determines which stream of information will be broadcasted. When information is processed consciously it is often perceived as being unitary and internally consistent — this is likely a result of utilizing substantial resources on focussed processing. Over time the brain’s focus will shift to different streams of input (James, 1890, p. 243; Hasenkamp, Wilson-Mendenhall, Duncan & Barsalou, 2012; Logothetis, Leopold & Sheinberg, 1996; Vanhaudenhuyse et al., 2010). This ability, to re-direct the brain’s cognitive resources, is useful when responding to a changing environment. There is experimental support for GW theory; for example, experiments utilizing functional magnetic resonance imaging indicate that conscious processing coincides with integration among different brain regions (Fahrenfort et al., 2012; Godwin, Barry & Marois, 2015). Also, it has been possible to dissect the onset of conscious processing (Dehaene, 2014, pp. 121-142) both in terms of stimuli thresholds that need to be exceeded, as well as tracking the time course of how different brain regions become successively involved during the onset of consciousness. Studies provide support for three levels of cognitive processing (Dehaene, Changeux, Naccache, Sackur & Sergent, 2006; Dehaene, 2014, pp.190-193). The lowest level, subliminal processing, is caused by stimuli having weak bottom-up strength. Such stimuli do not result in wide broadcasting nor the ability to report on the stimuli. The next level, pre-conscious processing, is caused by strong stimulus in the absence of strong top-down attention. It has the potential of becoming reportable, albeit after a temporal delay. The third level, conscious processing, is caused by strong stimulus strength and strong top-down attention, and it is reportable. Two publications (Zylkerberg, Slezak, Roelfsema, Dehaene & Sigman 2010; Zylkerberg, Dehaene, Roelfsema & Sigman, 2011) describe reverse engineering where these levels of brain processes were modeled by a computer software. This software was able to accurately replicate some aspects of short-term processing of simple visual stimuli. This model, described in three publications (Dehaene, Changeux, Naccache, Sackur & Sergent, 2006; 2 Zylkerberg, Slezak, Roelfsema, Dehaene & Sigman, 2010; Zylkerberg, Dehaene, Roelfsema & Sigman, 2011), will be referred to as ‘the Router model’. Another GW-based computer model, LIDA (reviewed by Franklin et al., 2016), also has three levels of cognitive processing, and incoming sensory input is routed to any of these levels through their degree of salience (Franklin & Baars, 2010). High level processing, which is accurate but slow, involves a greater number of cycles of repeat processing than do lower levels of processing (Faghihi, Estey, McCall & Franklin, 2015). This feature, to undergo consecutive and iterative rounds of processing, contrasts with the Router model’s short-term start-to-finish processing. Repeated, sustained processing is an important step towards replicating human-like cognition. Humans often perform consecutive rounds of cognitive processing to solve problems (Dehane & Sigman, 2012), each round lasting hundreds of milliseconds. Also, some aspects of conscious experiences require integration of input received at different points in time, i.e. carryover of information from one round of cognitive processing to the next. One such aspect is that a sense of continuity, such as continuous motion, is obtained by integrating sensory information from different time points (Geldard & Sherrick, 1972; Kolers & von Grünau, 1975). Another aspect is that temporal integration enables patterns to be recognized; it has been claimed that the ability to recognize patterns in a long auditory sequence is a marker of conscious processing (Bekinschtein et al., 2009). An additional aspect is that temporal integration is important for the richness of a conscious experience. Our visual experience of the environment is often richer than the information we perceive at any given instance and this because of temporal integration (Melchers & Morrone, 2007). Taken together, integrating information from sustained, repeated cycles of cognitive processing appears to be important for several attributes of human consciousness. This paper seeks to build on the Router and LIDA models to further our understanding of some aspects of consciousness, especially the sustainability of processing. In order to launch such ideas, the remainder of this Introduction will present a brief overview of some principles of cognitive processing and emotions. 1.2 Sensory-coupled Cognition The brain can rapidly and accurately process a diverse and vast amount of information. This involves both real-time processing of input sensory organs, which is briefly summarized in this section, as well as processing that is not directly coupled to sensory input, discussed in the next section. Efficient processing of sensory input is made possible by several operating principles, including the following: The brain uses a high degree of parallel and distributed processing during initial steps of cognition (Cisek & Kalaska, 2010; Feldman & Ballard, 1982; Nassi & Callaway, 2009). Such a principle, which operates at different anatomical scales of the brain, allows for efficient processing. At the smaller scale, parallel processing is carried out by a large number of neural processors that are arranged in series and in layers (Hinton, 2007; Poggio, 2016). Such serial layers form local networks with signalling among adjacent layers. 3 Parallel processing also operates at the brain’s larger anatomical scale. Distinct brain regions carry out primary processing for different sensory streams, e.g. there are separate centres for visual, auditory and olfactory inputs. Such brain regions, as well as more domain-general regions, are connected through network hubs (Bola & Sabel, 2015; Moon, Lee, Blain-Moraes, & Mashour, 2015; Van Den Heuvel & Sporns, 2013). Some hubs confer regional, short-range connectivity. Other, ‘rich club’ hubs, connect a larger number of brain regions over longer physical distances, and these are seen as being important for large-scale integration of information. Another approach for effective cognition, related to broadcasting of information, is the ability to focus processing on some incoming information at the expense of other, i.e. selective attention (Dehaene, 2014, p.21-22; Yantis, 2008). Attention involves competitive interactions during inter-neuronal communications such that signalling from some neurons but not others are forwarded for processing (Moran & Desimone, 1985). Attentional mechanisms are at work during several stages of cognitive processing, both in the prefrontal cortex (Kim, ÄhrlundRichter, Wang, Deisseroth, & Carlén 2016) and in other brain regions (Rueda & Posner, 2013). Effective processing is also made possible by memories of previous experiences. Creating rich associations is an integral part of forming memories as well as in retrieving them. Memories can be formed more efficiently when items are presented in a context, such as linked to imagery (Groninger, 1971) or in an emotional context (Yesavage, Rose & Bower, 1983) as compared to an absence of such contexts. The hippocampus has a key role in forming associations, e.g. in linking a new item or event with information about its time and place (Mankin et al., 2012; Staresina & Davachi, 2009). The hippocampus has neural connections with several regions of the cortex, and such connections are regarded as important for integrated memories. During memory retrieval a single cue, such as a smell (Gottfried, Smith, Rugg. & Dolan 2004), spatial cue (Karlsson & Frank, 2009) or words (Horner, Bisby, Bush, Lin, & Burgess, 2015) can bring back larger episodic memories. Such cue-based recall of memory helps the processing of incoming sensory information. 1.3 Sensory-decoupled cognition In addition to sensory-dependent cognition, described in the previous section, cognitive processing can also involve content that is unrelated to immediate sensory input. Such sensorydecoupled processing (hereafter called ‘decoupled cognition’) includes activities such as day dreaming, mind wandering, creative thinking and rumination (Christoff, Irving, Fox, Spreng & Andrews-Hanna, 2016). Studies (Killingsworth & Gilbert, 2012; Klinger & Cox 1987; Song & Wang, 2012) suggest that 20-50% of our time awake is spent mind wandering. Decoupled cognition is not just abundant, it can also lead to important outcomes: planning for the future and achieving future goals (Stawarczyk, Majerus, Maj, Van Der Linden, & Argembeau, 2011; Smallwood, Ruby & Singer, 2013), reprocessing of memory (Wang et al. 2009) as well as creativity and problem solving (Beaty, Benedek, Silvia, & Schacter, 2016; Ritter & Dijksterhuis, 2014; Sio & Ormerod, 2009). Decoupled cognition can also have negative effects such as poorer performance of ongoing tasks (He et al., 2011; Stawarczyk, Majerus, Maj, Van Der Linden & Argembeau 2011) and unhappiness (Killingsworth & Gilbert, 2012). It has 4 been proposed (Allen et al. 2013; Vatansever, Manktelow, Sahakian, Menon. & Stamatakis, 2015) that decoupled cognition has an overall positive impact when it is flexibly balanced with sensory-dependent cognition. Some brain regions, those of default mode network (Grecius, Krasnow, Reiss & Menon, 2003; Mason et al., 2007), show preferential activation during decoupled cognition, but several other regions appear not to have such a preference. Many brain regions become activated when we plan for or are memorizing an event (decoupled processing) as well as when we experience something in real-time experience and perform motor action (sensory-dependent processing) (Barsalou, 2008, p. 627; Decety & Grèzes, 2006; Nyberg et al., 2000). Because there are similarities between decoupled and sensory-dependent processing it has been suggested (Shanahan, 2006; Song & Tang, 2008) that GW theory applies to both types of processing. This idea will be expanded upon in this paper. 1.4 Emotion Emotion is a central and complex part of consciousness. Although experts have found it difficult to agree on a definition for ‘emotion’ there is agreement that characteristics of emotion include “recruits response systems” and “motivates cognition and action” (Izard, 2007, p. 271). This paper will focus on such functional characteristics. Emotions are evoked by internal or external cues and result in different types of responses. A wide variety of functions are influenced by emotions, such as attention (Bocanegra & Zeelenberg, 2011; Fredrickson & Branigan, 2005; Koster, Crombez, Van Damme, Verschuere & De Houwer, 2004; Öhman, Flykt & Esteves, 2001), reasoning and decision making (De Martino, 2006; Blanchette, 2006; Sohn et al., 2015; Zeelenberg, Nelissen, Breugelmans & Pieters et al. 2008) as well as arousal and memory (Bradley et al., 1992; Cahill & McGaugh, 1995). It has been claimed that emotions are economical and effective means to respond to input in a beneficial way (Bechara & Damasio, 2005; Lowe & Ziemke, 2011; Muramatsu & Hanoch, 2005). Emotions are caused by neural activity and can arise from both sensory-dependent (Bocanegra & Zeelenberg, 2011; Öhman, Flykt & Esteves, 2001) and decoupled processing (Killingsworth & Gilbert, 2012; Ruby, Smallwood, Engen & Singer, 2013). The neural activity that gives rise to emotions can be more or less complex. On one hand, it is understood that the processing that gives rise to somatosensory sensations (e.g. pain and temperature) is less complex (Lloyd, McGlone & Yosipovitch, 2015; Ross, 2011). On the other hand, many other emotions are caused by more complex processing. According to appraisal theories (Roseman & Smith, 2001; Moors, Ellsworth, Scherer & Frijda, 2013) emotions arise from cognitive evaluation of events and situations. It has been proposed (Scherer, 2009; Scherer & Mueleman, 2013) that such evaluations involve appraisal of several categories (relevance, coping potential, normative significance, as well as their subcategories) and that, depending on how such categories score, specific emotions are evoked; joy, rage, fear, sadness. A similar idea, using a different scheme, was proposed by Roseman (2013). These hypotheses have received some experimental support. Scherer and Mueleman (2013) found that subjects’ reports of their emotions correlated with the ratings they provided for different appraisal categories. In another 5 study Roseman and Evdokas (2004) was able to alter the emotions that subjects experienced through controlled manipulation of their appraisal categories. 2. A Modified Global Workspace Model for Consciousness 2.1 Overview of the Model Figure 1 presents a model for cognitive processing that is based on GW theory and shares some of its elements with the Router model and the LIDA model. During the first step, sensory input is received by local networks of parallel and layered processors, and these transform the incoming information. Such processing also involves the information being appraised, and may lead to that emotions are evoked. Emotions lead to several types of responses and functions, e.g. to attention and access to short-term memory where information can be stored for several seconds (McGaugh, 2000). This short-term storage enables the information to be carried forward to subsequent rounds of processing. Attention also allows for access to network hubs as well as to long-term memories that can be retrieved and utilized for additional rounds of cognition. When information gains access to hubs, it becomes condensed. This condensation will result in some information being filtered away, i.e. to information remaining unconscious. This processed and condensed information gains access hubs where it is broadcasted and received by local networks. This closes one round of cognitive processing. Provided that the broadcasting is sufficiently widespread we will become conscious of the information. Figure 1 is a generic model of cognitive processing. The next sections of this paper will discuss different levels of consciousness and proposes how variations (Figure 2) of this generic model describe different levels of processing. 2.2 Sustainability of Cognitive Processing Conscious processing has a bottleneck — generally we are not conscious of several streams of information at the same time (Pashler, 1994; Logothetis, Leopold & Sheinberg, 1996). There are indications (Dixon, Fox & Christoff, 2015) that this bottleneck applies both to sensorydependent processing and to decoupled processing. There are reasons for believing that rich club hubs are responsible for the limited capacity of conscious processing, and that this limitation is due to the burden of broadcasting information. Rich club hubs connect brain regions through long-distance axonal projections (Rubinov, Ypma, Watson & Bullmore 2015). Such a mode of wiring is not as economical as utilizing a more distributed connectivity but it brings the advantages of adaptable and integrated processing (Bullmore & Sporns, 2012). Analysis of gene expression also suggests there is cost; the transcriptional signature of rich club hubs indicates high metabolic activity (Fulcher & Fornito, 2016), exceeding that of several other neuronal structures (Vertes et al., 2016), suggesting that rich club hubs operate at a high capacity. If rich club hubs are indeed the bottleneck of conscious 6 processing, then it becomes important to select the streams of information that gain access to these hubs. This paper suggests that it is emotions that create such access. One of the functions of emotions is selective attention (Bocanegra & Zeelenberg, 2011; Fredrickson & Branigan, 2005; Koster, Crombez, Van Damme, Verschuere & De Houwer, 2004; Öhman, Flykt & Esteves, 2001) which, in context of this model, is understood as creating access to the global workspace through rich club hubs. Other GW-based models make similar proposals, that saliency, feelings (Franklin, Madl, D’Mello & Snaider, 2014, Franklin et al. 2016) and affect (Shanahan, 2005) enable information broadcasting and repeat processing. In the proposed model (Figure 1) local networks of processors create emotions, allowing rich club hubs to broadcast information, and enabling it to undergo repeated rounds of processing. Different streams of information are processed at any given time by different local networks, and unrelated streams compete for access to the same rich club hubs. It is proposed that a given stream can be sustained only if it generates sufficient emotion to be broadcast to a large enough number of local networks. If the number of networks that are engaged in repeat processing cannot be maintained, then that stream of processing will either stop or become diminished. In other words, it is proposed that sustainability is the amount of emotional intensity generated during processing compared to the cognitive effort required for such processing to continue, and this can be expressed as: sustainability of processing = emotional intensity / cognitive effort In order for this equation to be experimentally testable, one needs methods for measuring cognitive effort and emotional intensity. Several methods have been described for measuring cognitive effort, including electroencephalography (Antonenko, Paas, Grabner & Van Gog, 2010), pupillometry (Kahnemann & Beatty 1966) and response time measurements (Dux et al., 2009; Smallwood, McSpadden & Schooler, 2007). Also a number of methods (reviewed by Mauss & Robinson (2009)) have been used for measuring different emotions. Next, sections 2.2 through 2.4 will look at how this equation applies to different levels of consciousness; briefly, it is proposed that different types of sensory input create different levels of emotional intensity and cognitive effort, and this results in different levels of cognitive processing that have different degrees of sustainability. Thereafter, Sections 2.5 and 2.6 will expand these concepts to decoupled processing. 2.2 The Subliminal Level of Sensory-coupled Processing At this lowest level of consciousness, the brain receives sensory input but performs only cursory processing, i.e. input is processed by early sensory areas of the brain (Dehaene, 2014, pp.121-123; Dehaene, Changeux, Naccache, Sackur & Sergent, 2006), but is not forwarded to other regions of the brain. Such input has been described as having low stimulus strength (Dehaene, Changeux, Naccache, Sackur & Sergent, 2006). Here, such input is viewed as not generating emotion (Table 1, row 1) and, as a consequence, not being sustainable. Inability to access rich club hubs mean that a first round of acquired processing cannot be completed (Figure 2, panel 1). Despite such processing not being sustainable, it need not be completely nonproductive: subliminal processing has the capability to influence attention to a subsequent, 7 consciously processed stimulus provided that the timing between the two stimuli is very short (Naccache, Blandin & Dehaene, 2002). 2.3 The Preconscious Level of Sensory-coupled Processing Preconsciousness is the next level of consciousness, and it is more capable than subliminal processing. One such capability is to store partially processed information while awaiting for access to conscious processing to become available. Some experimental set-ups (attentional blink and psychological refractory period; reviewed by Dehaene et al. (2006)) provide strong evidence for this capability, and have lead to the view that that preconscious processing is “conscious-in-waiting” (Dehaene, 2014, p. 191). The LIDA model provides a somewhat different view — it proposes that preconscious processing is ongoing and active, and that such activity underpins conscious processing (Franklin & Baars, 2010). There are reasons to believe that preconscious processing is not limited to “consciousness-in-waiting” or to providing support for conscious processing and that it can also lead to functional outcomes all by itself. A number of activities can be performed subconsciously such as integration of multisensory information (Salomon et al. 2016), social signalling (Lakin & Chartrand, 2003), reading and performing additions (Sklar, Nevy, Goldstein, Mandel, Maril & Hassin 2012), decision making (Galdi, Arcuri & Gawronski, 2008), and playing chess (Kiesel, Kunde, Berner & Hoffmann, 2009). Since some of these processes are relatively complex, it seems reasonable that they involve multiple rounds of cognitive processing, i.e. that preconscious processing can be sustained. The studies cited above describe mental operations that had been overlearnt through past events, and this is likely a hallmark for this type of preconscious processing. It has been claimed (Bargh , 1997) that such automated processing is very common; that much of our everyday lives relies on learnt processes that are executed subconsciously. Overlearned processes have been well studied. When a cognitive task is performed regularly, it results in changes to neural structure (myelination) and routing (plasticity) (Chevalier et al., 2015; Mensch et al. 2015; O’Rourke, Gasperini & Young, 2014). Such cellular changes can result in neurons responding more selectively and efficiently to specific stimuli (Baker, Behrmann & Olson, 2002). At the macro-anatomical level, training results in reduced activation of fronto-parietal and other brain regions (Chein & Schneider, 2012; Garner & Dux, 2015; Dux et al., 2009). In other words, whereas the performance of a new task often requires wide-spread brain activation, training results in the same task being performed with far less broadcasting of information. The reduction in fronto-parietal activity could either be due to overlearnt processing not being highly dependent on these regions (Kelly & Garavan, 2005) or, alternatively, that extensive practise has led to fronto-parietal activity becoming more efficient (Garner & Dux, 2015; Dux et al., 2009). The neural changes that occur during learning allows a task to be executed rapidly (Lee, Seo & Jung, 2012) and also to be performed concurrently with other tasks (Garner & Dux, 2015; Dux et al., 2009). This suggests that the cognitive effort for such processing is relatively low. Another important observation is that training often leads to a reduced emotional response (Carretié, Hinojosa & Mercado, 2003; Fisher et al., 2003; Rankin et al. 2010). Assuming that both cognitive effort and emotional intensity are low (Table 1, row 2), one may calculate the 8 sustainability for preconscious processing; as compared to other levels of consciousness (Table 1, rows 1-4), the preconscious level has an intermediate degree of sustainability. 2.4 The Conscious Level of Sensory-coupled Processing Conscious processing is characterized by being reportable, and as discussed above, by being effortful. Conscious processing is also seen as being more capable and flexible than preconscious processing, notably through the greater involvement of the prefrontal cortex (Daw, Niv & Dayan 2005; Eslinger & Grattan, 1993; Karnath & Wallesch, 1992). This paper suggests that it is the degree of emotional intensity that determines whether sensory information will be processed consciously or not. It is commonly recognized that novel stimuli can give rise to intense emotions, and that novel stimuli tend to be processed consciously. However, conscious processing and intense emotions are not limited to novel stimuli; in some contexts, re-exposure to a stimulus results in a sensitised response (Grillon & Davis, 1997; Groves & Thompson, 1970; Richardson & Elsayed, 1998). It is suggested that such familiar stimuli can be processed consciously. Assuming a conscious processing involves a relatively high emotional intensity and an intermediate level cognitive effort (Table 1, row 3), the sustainability of such processing would be greater than that of any other level of processing. This means that a stream of conscious processing is likely to be highly recursive and able to effectively compete with other streams. 2.5 Decoupled Processing: Subliminal, Preconscious and Conscious Levels In addition to sensory-coupled processing, cognitive processing can also be decoupled from immediate sensory input (Introduction). Such decoupled processing can compete with sensory-dependent processing for mental resources (reviewed by: Kam & Handy, 2013; Smallwood & Schooler, 2006), and therefore, it is suggested that decoupled processing needs to be included as part of the GW theory. This paper proposes that decoupled processing, like sensory-coupled processing, can have different levels of processing, a point also made by others: Moutard et al. (2015) proposed that decoupled cognition can transition from being subliminal to becoming conscious. Also, it has been proposed (Dixon, Fox & Christoff, 2014) that decoupled processing, similar to sensorydependent cognition, has a lower level of processing that is not resource-demanding, as well as a higher level of processing that requires more resources. There is evidence that memories can induce decoupled processing (Ellamil et al. 2016). This paper suggests that processing of memories, similar to processing of real-time sensory information, can have different emotional intensity, cognitive effort, and sustainability, and that such different parameters determine the cognitive level at which memories are be processed. More specifically, it is proposed that the relationships outlined in Table 1 apply not only to sensory-dependent cognition but also to decoupled cognition. The subliminal level of processing is not reportable; also it is short-lived and contained within local networks of the brain (Dehaene, Changeux, Naccache, Sackur & Sergent, 2006). 9 There is reason to believe that some decoupled activity is subliminal, i.e. in the absence of known sensory input, there is temporary activation in isolated areas and small-world networks of the brain (He et al., 2009; Smith et al. 2012). This paper interprets decoupled subliminal activity as being the activation of memories that do not have a significant emotional content, and therefore unable to complete a first round of cognitive processing (Figure 2, panel 5) Preconscious processing is also not reportable, and involves a modest degree of integration of different brain regions (Dehaene, Changeux, Naccache, Sackur & Sergent, 2006). There are indications that decoupled processing can be preconscious. After one has formulated a problem there may be an ‘incubation’ phase before a solution is found. During this ‘incubation phase’ (Hamard, 1954, pp.13-15; Sio & Ormerod, 2009; Ritter & Dijksterhuis, 2014), we are not conscious of trying to solve a problem. However, the fact that we can suddenly reach insight out of the blue has been taken as an indication of subconscious processing. The literature has examples of complex tasks being processed subconsciously, e.g. in higher mathematics, and this would presumably require multiple rounds of processing. Figure 2, panel 6 proposes how this processing may occur. Conscious processing is reportable and involves a high degree of integration among different brain regions (Dehaene, Changeux, Naccache, Sackur & Sergent, 2006). Decoupled consciousness, which is not constrained by real-time sensory information, has the potential of being highly flexible and dynamic. It is understood that an ongoing chain of decoupled thoughts is linked together through memories that share some aspects of their content (James, 1890; Gabora & Carbert, 2015). Such serial linkages are important for creative thinking and problem resolution (Beaty, Benedek, Silvia & Schacter, 2016; Ritter & Dijksterhuis, 2014; Sio & Ormerod, 2009). How can conscious decoupled processing be understood in terms of the model proposed earlier in this paper (Figure 2 and Table 1)? Although this type of processing has different input than sensory-dependent processing (i.e. memories versus sensory input), there are indications that it, like sensory-dependent processing, involves high emotional intensity (Carr & Nielsen, 2015; Foulkes & Fleisher, 1975; Tusche, Smallwood, Bernhardt & Singer, 2014). Also, it can be highly sustainability since it can interfere with conscious sensory-dependent processing (Kam & Handy, 2013; Smallwood & Schooler, 2006). Based on this reasoning, it is proposed that both decoupled consciousness and sensory-dependent consciousness have high emotional intensity and high sustainability (Table 1, row 3). Figure 2, panels 3 and 7 illustrates these two types processing as being very similar albeit that decoupled processing does not utilize real-time sensory input. 2.6 Decoupled Processing: the Meta-conscious Level Meta-consciousness is seen as the highest level of processing, and it is reportable. Whereas other levels of consciousness involve processing (or reflecting) on items, events or concepts, meta-consciousness involves reflecting on thinking processes themselves. Schooler 10 (2002, p. 339) defines meta-conscious1 processing as "intermittent explicit re-representations of the contents of consciousness". There are several implications of this definition: First, in order to re-represent consciousness, meta-conscious processing must occur after conscious processing – a ‘temporal dissociation’ (Schooler 2002). This means that metaconsciousness is decoupled from sensory input (Figure 2, panel 8) and that there is no sensorycoupled level of meta-consciousness (Figure 2, panel 4). Second, if meta-consciousness processing is the re-representation of consciousness then it is likely to pose a greater cognitive effort than does conscious processing. It has been found (reviewed by Schooler, 2002) that monitoring conscious content results in loss of information, consistent with the idea that meta-conscious monitoring demands more mental resources than does conscious experience. Another indication that meta-consciousness involves a high cognitive effort comes from studies of how it interferes with performance of an unrelated task. It was found (Smallwood, McSpadden & Schooler, 2007) that mind wandering with awareness leads to longer response time of an unrelated task than does mind wandering without awareness. Third, it may be expected that re-representation (meta-consciousness) may lead to emotions becoming less vivid as compared to when they are directly experienced (consciousness). Experiments indicate that this can indeed be the case (Papies, Pronk, Keesman & Barsalou 2015; Schooler, Areily & Loweenstein, 2003, pp. 56-59; Shapira, Gundar-Goshen & Dar, 2013). If meta-consciousness involves less emotional intensity and a greater cognitive effort than does consciousness, then it will, according to formula presented earlier, be less sustainable than consciousness (Table 1, rows 3 versus 4). There are indications that meta-conscious processing is indeed less sustainable than other forms of decoupled conscious processing: alcohol consumption (Sayette, Reichle & Schooler, 2009), craving for cigarettes (Sayette, Schooler &, Reichle, 2010) and sleep deprivation (Poh, Chong & Chee, 2016) reduce the proportion of mind wandering that involves awareness. Since these different experimental conditions had a greater impact on the occurrence of meta-consciousness than on decoupled consciousness, it is deemed that meta-consciousness is less sustainable than decoupled consciousness. There is evidence that meta-consciousness can be productive, i.e. that the act of observing our conscious thoughts can influence how we think, feel and the decisions we make. Hasenkamp et al. (2012) found that the act of catching oneself mind wandering is followed by attention being brought back to task performance, and task performance being resumed. Such an observation is consistent with meta-consciousness exerting regulation on other cognitive processes. In another example, Papies et al. (2015) found that observing one’s reactions to pictures of attractive food leads to changes in how subjects rated the attractiveness of food. Also, in a separate extension of the same experiment, it was found that the subjects’ choice of food purchase changed. Others have also argued that high-level processing can have productive outcomes. It has been proposed that executive control is exerted by high-level processes that re-represent / reflect Some publications use the term ‘mind wandering with awareness’ rather than ‘metaconsciousness’, and this paper will use these terms interchangeably. 1 11 on input (Son & Schwartz, 2002; Zelaso, 2015) and that are decoupled from sensory input (Stanovich, 2009). In summary, it appears that meta-consciousness processing has dual properties. On one hand, it is not very sustainable and, on the other hand, once meta-conscious processing does occur, it has the ability to influence many other mental processes. 3. Discussion This theoretical paper builds on the GW theory proposed by Baars (Baars, 1997; Baars, 2005; Baars, Franklin & Ramsoy, 2013) and elaborated by Dehaene (Dehaene, Changeux, Naccache, Sackur & Sergent, 2006; Zylkerberg, Slezak, Roelfsema, Dehaene. & Sigman 2010; Zylkerberg, Dehaene, Roelfsema & Sigman, 2011), Franklin (Franklin, Madl, D’Mello & Snaider, 2014; Franklin et al. 2016) and their respective colleagues. The model presented in this paper elaborates on how well different levels of consciousness are sustained. Sustained processing is important for solving complex problems and for creating a rich, dynamic understanding of our surroundings (Introduction). In addition, this paper elaborates on how decoupled processing can be incorporated into the same general model as sensory-dependent processing. Such a common framework might simplify and help provide a coherent understanding of these two types of processing. The proposed model has its limitations. Currently it is a relatively simple conceptual model and, unlike the Router and LIDA models, has not yet been translated into an elaborate computer architecture. Also, additional experiments are needed to corroborate or refute the model, particularly for subliminal and preconscious decoupled processing. The model proposes that each level of processing has a distinct value for emotional intensity, cognitive effort and sustainability (Table 1). It is possible that once more experimental data is available that some heterogeneity is discovered within each level of processing. If the presented model is essentially correct, then what would be the utility for regulating the different levels of processing as described? There is a trend when comparing the three lowest levels of consciousness, subliminal, preconscious and conscious processing: for each higher level of processing the input receives increasingly higher emotional appraisal, leading to greater access to the global workspace and to higher sustainability of processing. This trend appears to make sense – that large amounts of mental resources are dedicated to tasks that (through emotional appraisal) are deemed to be highly relevant and important, and that the processing of such tasks becomes sustainable. This paper proposes that such a principle applies to both sensory-dependent and to decoupled processing; that allocation of resources applies not just to how we process large amounts of information about a real-time situation (sensory-dependent processing), but also to how we plan for future actions and how we solve problems off-line by retrieving information from the brain’s vast memory banks (decoupled processing) Peculiarly, the highest level of processing, meta-consciousness, does not fully conform to the trends seen for the three lower levels of processing (Table 1). Emotional intensity, cognitive effort and sustainability increase in the order subliminal < preconscious < conscious processing. However, only cognitive effort increases when comparing the highest two levels, conscious < 12 meta-conscious. The other two parameters, emotional intensity and sustainability, are lower at the highest level of processing, meta-conscious < conscious. What would be the utility of meta-consciousness having less sustainability than consciousness? This may relate to the idea that meta-consciousness has the ability to regulate other cognitive processes. If the primary utility of meta-consciousness was to exert a regulatory function, and it had no direct role in processing input, it may be best if it was not to too sustainable; if meta-consciousness was brief, then most of our mental resources could be spent on actual processing of input, and only limited resources be spent on regulating such processing. 13 Table 1: Relationships between properties of input and cognitive processing Properties of input and how it is processed Row number Level of consciousness Sustainability of processing Familiarity Emotional intensity Cognitive effort 1. Subliminal Low, medium or high Negligible (0) N/A N/A 2. Preconscious High Low (1) Low (1) 1 3. Conscious Low, medium or high High (4) Medium (2) 2 4. Meta-conscious Medium or high Medium to high (3) High (4) 0.8 This table illustrates how different properties of input, and how such input is processed, leads to different degrees of sustainability of processing. This table applies to both sensory input (rows 1-3) as well as to decoupled input (memory) (rows 1-4). The three middle columns illustrate that input can have different degrees of familiarity, evoke different degrees of emotions and impart different cognitive efforts. Each of these different variables is ranked from negligible to high, corresponding to ordinal values ranging from zero to four. The sustainability of processing (right-most column) is calculated; sustainability of processing = emotional intensity / cognitive effort. 14 Emotion Local network of processors Attention & arousal Hub Sensory input Recalled longterm memory Short-term memory Established long-term memory External environment Motor action Somatic state Figure 1: A proposed workflow model for cognitive processing The figure illustrates how the different components of cognition interact to form feed-back loops. The broken arrow and the clock indicate that it takes much longer to create ‘established long-term memory’ than to complete other parts of the cognitive cycle. Next page Figure 2: Proposed workflows during different levels of consciousness The panels in this figure illustrate different variants of the cognitive cycle that are proposed to occur during different levels of consciousness. Each panel is a simplified version of the workflow presented in Figure 1, excluding ‘motor action’, ‘external environment’ and ‘somatic state’. The processes illustrated in panels 1 and 5 do not form a cognitive cycle. The processes in panels 2 and 6 form cognitive cycles; however, they do not include formation of new long-term memory, only recall from existing long-term memory. Panels 3, 7 and 8 form cognitive cycles, including forming new long-term memory. These three panels have increased engagement of some parts of their cycles, indicated by larger font (medium activity), and bold large font (high activity); also, these panels have increased broadcasting of information, indicated by two or four arrows originating from ‘hub’. 15 Sensory-coupled processing Sensory-decoupled processing Local network Local network Subliminal Sensory input 1. Recalled memory 5. Emotion Local network Preconscious Sensory input 2. Emotion Attention Local network Short-term memory Hub Recalled memory Hub 6. Local network Sensory input Emotion Attention Hub Recalled memory Short-term memory Recalled memory Emotion Conscious Attention Local network Short-term memory Hub Recalled memory Long-term memory Attention Short-term memory Long-term memory 7. 3. Emotion Meta-conscious Local network Hub N/A Recalled memory 8. 16 Attention Short-term memory Long-term memory Acknowledgements: The author would like thank Drs. Vince Taguchi and Donald Stewart for their valuable comments on this paper Funding Details: This work was not supported by funding Disclosure statement: The author declares no financial conflict of interest in this research 17 References Allen, M., Smallwood, J., Christensen, J., Gramm, D., Rasmussen, B, Jensen, C.G., Roepstorff & Lutz, A. (2013). The balanced mind: the variability of task-unrelated thoughts predicts error monitoring. 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Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 209 Research Essay Consciousness, Cosmology & the Meaning of Life (Part I) Chris King* ABSTRACT In this long essay, I strive to answer the question whether life is just a meaningless rash of complexity – a planetary surface growth in a physical universe, which cares not a dot for biological or conscious survival, and in which black holes and disintegrating galaxies hold the ultimate fate of all. Conscious beings are launched by their very existence on a quest to discover the essential meaning in life that makes sense of the entire process. Effectively the world is divided between two complementary realms, the subjective realm of conscious experience and the objective realm of physical existence which we access indirectly through the former, although we recognize physical existence, and with it our biological bodies and brains, to be essential to the existence of our conscious mental states. Central in this resolution of our sense of meaning and purpose is preserving the diversity of life and the robustness of the biosphere, so that that the future generations of life and humanity can prosper and further expand the vistas of conscious experience. Part I of this two-part essay includes: The Existential Dilemma; The Paradox of Consciousness; Free-will, Determinism and Accountability; Quantum Reality and the Conscious Observer; A Perfect Storm at the Edge of Chaos; Enter the Holographic Brain; Origin Myths and Apocalyptic Allegories; Coming to Terms with the Cosmological Universe. Keywords: Consciousness, cosmology, meaning of life, quantum reality, free will, holographic. The Existential Dilemma Conscious beings are launched by their very existence on a quest to discover the essential meaning in life that makes sense of the entire process. It’s the one thing we all want to know the central core truth of reality - before we escape the mortal coil and pass on. There are many depictions of the existential dilemma, echoing through philosophy, novels, art music and theatre. Existentialism itself is an attempt to form a philosophy centered on this dilemma, emphasizing the existence of the individual person, as a free and responsible agent, determining their own development, through acts of the will. Jean Paul Sartre claimed that a central proposition of Existentialism is that existence precedes essence, which means that the most important consideration for individuals is that they are individuals - independently acting and responsible, conscious beings (existence) - rather than what labels, roles, or other * Correspondence: Chris King http://resplendence.org E-Mail: dhushara@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 210 preconceived categories the individuals fit (essence). Thus, human beings, through their own consciousness, create their own values and determine a meaning to their life. Many religious people believe in an ordered cosmos ruled by God, with the single purpose of testing human moral obedience in a cosmological trial ending in a day of judgment. All the great monotheistic religions preach that we must obey God’s commands if we seek eternal life in heaven and that those who fall into sin will be tormented forever in the fires of hell. Nor do we have the right to even assess whether these claims are true or false, for such religion also demands that we believe, regardless of the evidence or lack of it, either as the foundation of affirmative religious faith, or oppressively as in Islam, under pain of death for apostasy. Centrally this is a moral cosmology in which conscious experience is predominant in fantastic visions of paradise and hell taking precedence over the veridical reality of nature and the real world around us. Doctrines claiming the literal truth of every word in the Bible and Quran lead to an inability to accept the evidence of the natural and physical world. Rejecting the clear evidence that the universe, the Earth and life itself are billions of years old, many cling to the notion that the universe was made literally in six days, as in the sabbatical creation, so is no older than the 4000 years ago, when the events of Genesis are assumed to have occurred. Those Christians whose scientific experience leads them to have to acknowledge the evidence of the universe’s actual age, unable to escape the convictions of their religious beliefs, attempt to paste the literal ‘revealed truth’ of the scripture into the scientific view, so that the same literal Old Testament deity has instead made the vast ancient physical universe, we have discovered much later in the scientific age, but then claim has much more recently, manifested again to ‘give’ human kind the knowledge of good and evil and ‘living souls’, so that we still have to live out the morally imperative eschatology regardless. Others of a more honest predisposition may conclude there is no preferential rhyme or reason to existence in the physical world and that life is, just as we see it, a round of tooth and claw, as generation upon generation struggles in the survival of the fittest, amid the endless attrition of entropy and mutational change, most ominously and succinctly expressed by Bertrand Russell: Such in outline, but even more purposeless, more devoid of meaning is the world which science presents for our belief. Amid such a world, if anywhere, our ideals henceforward must find a home. That man is the product of causes that had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave, that all the labours of the ages, all the devotion, all the inspirations, all the noon-day brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of man's achievement must inevitably be buried beneath the debris of a universe in ruins - all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy that rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul's habitation henceforth be safely built. ... Brief and powerless is man's life, on him and all his race the slow, sure doom falls pitiless and dark. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 211 This can lead to the expedient conclusion that we may as well eat, drink and be merry and take what advantages we can out of this material life, even to the point of exploitation of others too witless or too powerless to resist, before our time passes and we ebb away, leading to obdurate claims that religion provides the only antidote to a corrupt degenerate scientific vision, but this is not necessarily the case. One can develop an ethical view that science and the discovery of nature can provide us with an moral sensibility, because we can better know those things which we need to value most highly, such as the preservation of biological and genetic diversity, which has taken a good part of the universe’s own lifetime to evolve, so that these resources will not become lost and life can continue to flourish for the future generations. Ironically, this is something that religious believers are generally no better at than expedient individuals, because belief in a creator God leads to notions of the inferiority of nature and the acceptance of ultimate destruction of the ‘late planet Earth’ in God’s ‘day of resurrection’. In the post-Newtonian age of reductionism and artificial intelligence, some materialistic thinkers reach the conclusion that consciousness and free-will are illusions and that we are no more and no less than our functioning brain – in effect biochemical automata. Sam Harris for example, while defending a moral view of the value of nature, tries to claim free-will is an illusion: You feel like you are a thinker of thoughts - the author of intentions - you feel like you are a subject and commensurate with that feeling is the sense that you are in a position to do what it is you do, to decide to lift my left or right hand and deliberate between the two and I can have reasons for one or the other and I'm in the driver's seat - I really am - and that's where everyone is starting. The problem with that is that objectively we know that everything you are consciously aware of - all your thoughts and your intentions and your impulses and your intentions to resist those impulses - whatever's coming up for you - but we know that's all preceded by events in your nervous system of which you're not aware and which you didn't create and the state of your brain in this moment in every sense is the product of variables that you are not responsible for you didn't pick your parents, you didn't pick your genes, you didn't pick the environment in which your genome was going to be expressed, you didn't pick the way your interaction with other people and the world sculpted the microstructure of your brain so as to give you the brain you have - you didn't pick the number of receptors you have of every type at each synapse, you didn't pick all the charges that are currently in place in your brain at this moment - you haven't created your neuronal physiology and yet your neuronal physiology is going to give rise to every next thought and intention that shows up for you. Francis Crick co-discoverer of DNA puts it even more pungently: "You," your joys and your sorrows, your memories and your ambitions, your sense of personal identity and free will, are in fact no more than the behavior of a vast assembly of nerve cells and their associated molecules. Who you are is nothing but a pack of neurons - although we appear to have free will, in fact, our choices have already been predetermined for us and we cannot change that. The trouble with these viewpoints is that the veneer of precise causality surrounding the circumstances leading to our assumed deterministic brain process only acts this way in a classical ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 212 Newtonian universe, in which each cause induces precise effects. But in the quantum universe in which we actually exist, these classical conclusions no longer have validity. I want to convince you that both of the notions of a morally imperative religious cosmos and a physically deterministic brain with no free will are tragic fallacies and that the actual situation is both far more exciting, provocative and challenging than either of these degenerate philosophies, but that we need urgently to address our meaning and purpose to avoid these travesties of cosmological reality fatally compromising the Earth’s natural fecundity and robustness and doom the vital prospects of the generations to come. Of course, on both sides, there are also mitigating visions. The Eastern tradition includes Vedantic and Buddhist, notions in which consciousness is central to the vision quest of discovering the cosmic inner self, a path of self-discovery rather than imposed belief, which teaches that egotistical selfishness is simply a form of ignorance, that causes us endless suffering. These traditions include Tantric and Taoist ideas of the complementarity of consciousness and matter, as Shakti is to Shiva and yin is to yang, but they also suffer from inconsistencies, in which the universe is portrayed as a moral testing ground for sentient beings in a round of reincarnation of sentient beings, possibly in animal form, inconsistent with ecosystemic evolution filling all niches including predators and parasites and with the sanctity of individual species as unique and sometimes vulnerable or threatened organisms of incalculable value in their own right. As noted, there are also ‘enlightened humanists’, who expound the essential goodness of natural being and of the diversity of life as the cradle and support of human existence in a world in which caring and empathy provide the connection that makes life a meaningful process, which can be made tolerable for all, if we can collectively mitigate, through compassion and informed insight, the ongoing tragedy of the commons perpetrated by people too ignorant, or selfish, to realize the essential coexistence that unites us all. However, ultimately we come back to the crux of the problem. Is life just a meaningless rash of complexity – a planetary surface growth in a physical universe, which cares not a dot for biological or conscious survival, and in which black holes and disintegrating galaxies hold the ultimate fate of all. Or does life have some integral role in the whole cosmological process, as religions insist in all too imperative terms? But in fact a role so different from traditional ideas, that it takes the full sum of our current knowledge, from consciousness research and neuroscience through particle physics to cosmology to even begin to get a hint of an answer which can turn our understanding of the world inside out and with it our senses of time and direction and what ultimate meaning of conscious life might portend. The Paradox of Consciousness From birth to death, the sum total of all our experiences - all our dreams , our visions and all our observations of the physical world, and all our notions about it, come exclusively through our subjective conscious experiences. By comparison, our knowledge of the physical world comes only indirectly through our conscious experience, by cross-checking our observations with those ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 213 of others, to establish such fundamental conclusions as that we are biological organisms that will become unconscious if knocked on the head or die if we cut an artery and bleed out. In turn we become aware of the consciousness of others even more indirectly through their behavior and vivacious personae, which we closely identify with our own conscious existence, while rare instances of deeper conscious connections, such as close relatives or twins noticing when a loved one passes away or has a serious accident, remain anecdotal and ephemeral. Effectively the world is divided between two complementary realms, the subjective realm of conscious experience and the objective realm of physical existence which we access indirectly through the former, although we recognize physical existence, and with it our biological bodies and brains, to be essential to the existence of our conscious mental states. Subjective consciousness poses the deepest dilemma for the scientific description of reality. Although neuroscience has produced many new exciting techniques for visualizing brain function, from EEG and MEG to PET and fMRI scans, which show a deep parallel relationship between mental states and specific modalities of brain processes, these go no way in themselves to solving the so-called ‘hard problem’ of consciousness research – how these purely objective physiological processes give rise to the subjective affects of our conscious experiences. Philosopher Jerry Fodor famously complained: Nobody has the slightest idea how anything material could be conscious. Nobody even knows what it would be like to have the slightest idea about how anything material could be conscious. Little wonder then that people, since the dawn of history, have coined origin myths ornamenting their experience of the physical world with fantastic stories of spirits, deities and imaginary realms like heaven and hell, the dreamtime, underworld and afterlife, which, in the minds of believers, remain as real as the physical realm they consciously experience in waking life. This means inevitably that addressing the question of the meaning of life has to plumb the role subjective conscious experience plays in the cosmological theatre and in the evolution of the physical universe. This brings us immediately to the question of free will. Free-will, Determinism and Accountability Complementing subjective consciousness is the notion of intentional will or free-will as it is sometimes, for better or worse, called. With the exception of a few catatonic individuals and extreme skeptics, all of us found our sense of our personal autonomy on our belief in our ability to make conscious decisions over our fate. Actions as simple and seemingly inevitable as getting out of bed and making a cup of coffee to start the day are all accompanied by a sense of conscious choice on which we depend and invest in in all our actions in life, predictable and unpredictable. This situation becomes particularly acute when we have to make life-changing decisions sometimes unsure of the outcomes. To deny free-will is at face value a lunacy equivalent to insisting on a catatonic or automatic reality, over which we have no conscious control. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 214 Traditional religions hand free-will to us as a poisoned chalice. We must be allotted free-will, or we wouldn’t have the ability to fall into temptation and become guilty of sin. On the other hand we are given this freedom only to have it denied, by God judging us for every transgression, so we have to obey the bondage of the moral imperative, or be damned. Worse still, we are deemed to be mortally corrupted by original sin – stemming right from the Garden of Eden, where the woman Eve was tempted by the serpent and persuaded the man Adam to eat the fruit of the knowledge of good and evil thinking it to make one wise. In virtually all societies, the rule of law is founded on the principle that we know right from wrong and are accountable for our actions, in a tacit concession to the idea that we likewise have the free-will to err. Of course, we know from experiments running back to Pavlov’s dogs that applying rewards or punishments by pain or fear can act as behavioral inducements or deterrents, without assuming free-will, and indeed deterrent punishments, from incarceration through torture to death, are designed both to punish the guilty party and to warn others of the consequences of doing likewise. Culpability for our criminal intentions and their consequential actions is conceded only if genetic, or circumstantial evidence, can be provided, or by virtue of us not being of sound mind, to mitigate our deeds. Yet classical notions of the physical universe stemming from Newton and Laplace have led scientific reasoning towards a notion that, not only our actions, but the entire universe is causally deterministic. Laplace in “A Philosophical Essay on Probabilities” famously declared the universe to be a causal determinism: We may regard the present state of the universe as the effect of its past and the cause of its future. An intellect which at a certain moment would know all forces that set nature in motion, and all positions of all items of which nature is composed, if this intellect were also vast enough to submit these data to analysis, it would embrace in a single formula the movements of the greatest bodies of the universe and those of the tiniest atom; for such an intellect nothing would be uncertain and the future just like the past would be present before its eyes. The notion of the deterministic classical universe has inevitably led to the idea that free-will is an illusion and that all our actions are determined by our brain function. Consciousness came to be described as a mere epi-phenomenon, a kind of illusory internal model of reality made by the brain to focus awareness on the issues at hand, having no capacity to causally influence our physical actions or behavior, which were all a direct consequence of the firing of neurons in the brain. The growth of computer technology and artificial intelligence has added to this view of human decision-making as simply a computational process. This approach has ramified into notions that subconscious processing in the brain may precede conscious awareness of an intention to act, leading to controversies over whether conscious will can play any part in one’s intention to move even a little finger. In 1983 Benjamin Libet and coworkers asked volunteers wearing electrodes to flex a finger or wrist. When they did, the movements were preceded by a dip in the signals being recorded, which they called the 'readiness potential' - interpreted as the brain preparing for movement, which came a few tenths of a second before the volunteers said they had decided to move. Libet concluded that unconscious neural processes determine our actions before we are ever aware of making a ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 215 decision. Using contemporary brain scanning technology, researchers have since been able to predict with 60% accuracy whether subjects would press a button with their left or right hand up to 10 seconds before the subject became aware of having made that choice. This doesn't negate conscious willing because these prefrontal and parietal patterns of activation merely indicate a process is in play, which may become consciously invoked at the time of the decision, and clearly many subjects (40% of trials) were in fact making a contrary decision. The assumption that Libet's RP is a subconscious decision has been undermined by subsequent studies. In one, subjects waited for an audio tone before deciding whether to tap a key. If Libet's interpretation were correct, the RP should be greater after the tone when a person chose to tap the key. The supposed RP was the same whether or not they elected to tap, implying the RP is simply a sign that the brain is paying attention and does not indicate that a decision has been made. Another study explains the RP as simply an indication that brain processes, which could lead to a decision, have crossed a certain threshold. Previous studies had shown that, when we have to make a decision based on sensory input, assemblies of neurons start accumulating evidence in favor of the various possible outcomes leading towards a decision when the evidence favoring one outcome becomes strong enough to cross a threshold. The team repeated Libet's experiment, but this time if, while waiting to act spontaneously, the volunteers heard a click they had to act immediately. The researchers predicted and found that the fastest response to the click would be seen in those in whom the accumulation of neural noise had neared the threshold something that would show up in their EEG as a readiness potential. concluding that what looks like a pre-conscious decision process may not in fact reflect a decision at all. Other experiments suggest that in the very moments that we experience a choice, our minds are rewriting history, fooling us into thinking that this choice - that was actually completed after its consequences were subconsciously perceived - was a choice that we had made all along. In 1999, Wegner and Wheatley claimed: The experience of intentionally willing an action is often nothing more than a post hoc causal inference that our thoughts caused some behavior. The feeling itself, however, plays no causal role in producing that behavior. Some aspects of our conscious experience of the world do make it possible for the brain to sometimes construct a present that has never actually occurred, for example, in the flash-lag illusion, incorrectly perceiving that a flash which actually happens exactly when a rotating arrow crosses a marker, occurs after the arrow has crossed. Due to our gatherer-hunter origins, the brain is primed for very rapid visual recognition of moving targets and it does this party by constructive prediction of the future state of a moving object. This can lead to situations where visual illusions can establish that the brain is constructing an image of the future that is incorrect. Some variants of these illusions can also show that sometimes the brain synthesizes a logic of the sequence of events after the fact and interpolates it backwards. This seems paradoxical, but other tests have confirmed that what is perceived to have occurred at a certain time can be influenced by what happens later. This again does not show that the brain is unable to anticipate reality, because it applies specifically to very short time interval spatial reconstructions by the brain, which would normally be more accurate by retrospective interpolation, aiding survival, and thus being selected for. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 216 Regardless of cultural and religious history, belief in free-will appears to be a normal biological condition. In 1998, the International Social Survey Programme asked 40,000 people from 34 countries: "Do we make our own fate?" More than 70 per cent answered in the affirmative. In experiments where volunteers read statements reinforcing or undermining belief in free will, the first group behaved no differently from volunteers who had not been primed to think of free will at all, indicating we naturally act as though we possess it. Moreover those with a greater belief in their own free will were generally rated as performing better than those with weaker beliefs, suggesting belief in free will is effective in our actions. And ironically people don't just believe they have free will, they also believe they have more of it than others. We will thus reject the notion that free-will is an illusion and that consciousness plays no role in decision-making and present a radically different perspective, based on quantum reality. Quantum Reality and the Conscious Observer Two founding discoveries of physics since the nineteenth century have transformed our notion of the classical universe. Special relativity has shown us that space and time and energy and momentum are coupled in such a way as to both define the speed of light as the upper limit for causal propagation, and bringing with it the notion of both retarded and advanced solutions to the fundamental equations of motion – with retarded solutions travelling in the usual direction to later times and advanced solutions being time-reversed. At the same time, quantum physics has shown us that it is impossible to deterministically specify the state of any fundamental wave-particle, such as an electron, or photon, because energy is equivalent to frequency and momentum equivalent to wavelength, and we can’t determine the frequency of a wave at an instant because we need a certain amount of time over several wave beats to make a measurement of a given accuracy, since we have no finer measure than the quantum itself. Effectively the universe has thrown in a cubic centimeter of chance into the equations – a volume of momentum times distance, or energy times time, within which arbitrarily wild fluctuations can and do occur. Each quantum manifests discretely as a particle and continuously as a wave. While we can be relatively certain about average behaviors of many wave-particles, for example the photons of light making the interference rainbows we see on a CD or DVD, we can’t know where any individual photon will end up. The CD rainbow is an example of a many-slit interference experiment, generated by reflections between the slits forming the data tracks. In the usual experiment, a photon is discretely released as a particle from an excited atom in a light source making a discrete orbital transition to the ground state. It travels as a wave through space, passing through two slits in a barrier as a wave, and traveling on to a photographic plate where it is absorbed discretely by an atom on the plate. Over time, the pattern of these absorptions shows up as bands of dark and light confirming the wave nature of the light emerging from the two slits, and that the photon passed through both the slits at once to make the interference bands. But we have no idea where each individual particle will be absorbed, because all we know from ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 217 quantum mechanics is that the probability of them being in any particular place varies with the intensity of the wave – the amplitude squared. So a single photon could end up almost anywhere. Quantum mechanics predicts an overlapping set of probabilities superimposing all the possible states. However when a conscious observer makes a measurement, the superposition of all the possible states in the wave appears to collapse into one unpredictable outcome – the particle is absorbed by a single atom somewhere the amplitude is non-zero in the wave function spreading across space-time. It is as if each photon itself has a form of free will, as long as they conform on average to the wave function intensity. This problem was made famous in Erwin Schrödinger’s cat paradox experiment. A cat is subjected to Russian roulette in a closed box driven by a radioactive source with a probability of a half of going off during the experiment, killing the cat. Quantum physics says the cat is both alive and dead with equal probabilities, but when we open the box we find it is either alive or dead and history has been made. John von Neumann the mathematical physicist who also invented the computer CPU suggested that quantum observation is the action of a conscious mind and that everything in the universe that is subject to the laws of quantum physics creates one vast quantum superposition. But the conscious mind is different, being able to select out one of the quantum possibilities on offer, making it real to that mind. Max Planck, the founder of quantum theory, said in 1931, "I regard consciousness as fundamental. I regard matter as derivative from consciousness." Werner Heisenberg also maintained that wave function collapse - the destruction of quantum superposition - occurs when the result of a measurement is registered in the mind of an observer. Uncertainty is not just a hypothetical idea about measurement either. The vacuum is teeming with virtual particles of every possible type appearing out of nowhere and disappearing again within the cubic centimeter of chance uncertainty dictates. These virtual particles are also responsible for the forces of nature, such as electromagnetism, which is due to the exchange of virtual photons between charged particles such as electrons. When we apply energy to electromagnetic circuits, for example in a radio antenna, the photons generated making the music on our airwaves are literally virtual photons that have been drawn out of thin air by the oscillating electromagnetic fields picking up virtual photons and making them real by giving them positive energy. Quantum electrodynamics, devised by Richard Feynman, has proved to be the most accurate theory of physics ever, predicting the magnetic moment of the electron due to emitting and re-absorbing virtual photons, agreeing with the experimental result to an accuracy of one part in 1010. Couched in terms of special relativity, all such quantum field theories likewise admit both retarded and advanced solutions. This picture of quantum uncertainty has been further deepened by the notion of quantum entanglement. This is the spooky ‘action at a distance’ that Einstein decried: “I don’t believe that God is playing dice with the universe”. But later this spooky connection became an experimental reality. If we generate two particles in the same wave function, it turns out that sampling one immediately tells us about the complementary one, without limits on their exchanging information at the speed of light. For example an excited atom of calcium needs to radiate two photons together because the excited and ground states are both spin zero, but a photon carries a spin of one, so emitting two complementary ones will cancel the spins out. The atom thus radiates two photons in opposite directions with complementary polarization. Measure ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 218 the polarization of one along a given axis and you know the other instantaneously in a way that is not bounded by the limits of speed of light communication between the two detectors, since the effect persists even when we change the detector’s orientations over time intervals too short for light speed communication to occur between them. Entanglement and related phenomena such as quantum discord show that uncertainty also plays a significant role in the way physical and biological processes occur. Quantum discord is an extension of entanglement to more general forms of coherence, in which partial correlations induced through interaction with mixed state particles can still be used to induce quantum correlated effects. Quantum discord is a promising candidate for a complete description of all quantum correlations. Coherent interactions can harness discord to complete a task that is otherwise impossible. This advantage can be directly observed, even in the absence of entanglement. Quantum discord does not require isolation from decoherence caused by entangled particles getting knocked out of synch by a third party quantum, and can even derive additional quantum information from interaction with mixed states which would annihilate entangled states. Quantum discord is thus a viable model for processes ongoing at biological temperatures, which could disrupt full entanglement. Uncertainty and entanglement also raise deep questions about the nature of causality in time. A photon can be absorbed anywhere inside its spreading wave function , but this spreads both in space and time. When light is passing through a semi-transparent medium, it could be absorbed sooner of later, but somehow the universe never makes a mistake resulting in two absorptions, even when a particle is absorbed long after the wave front has passed other locations. Quantum reality thus has a form of hand-shaking between past and future, which we can see more clearly in the Wheeler delayed choice experiment. Supposing we look out at a very distant galaxy whose light was emitted shortly after the universe began, which is gravitationally lensed by a nearer one so, we can see two split images, as in the double slit experiment because the light has followed two paths around both sides of the intervening galaxy. If we bring these two together in a detector, we will get an interference pattern confirming the photon went around both sides of the intervening galaxy on its way here, but if instead we put separate photon detectors pointing at each image, we will find it went only around one side of the galaxy. In this case the interference fringes disappear just as they do in the double slit apparatus if we try to detect which slit the photon went through, but here we are making the choice long after the photon traversed the universe. It is thus clear that, within the wave function, there is a handshaking between past and future, in which future absorbing states act as boundary conditions on the collapse of the wave-function to the particle, as definitively as the past emitting state(s). This is also true of entangled states and means that the physics inside entanglement in a fundamental sense anticipates future absorbing states. This doesn’t mean that entanglement or uncertainty can be used to deterministically predict the future, because entanglement can’t be used to send a causal message faster than the speed of light. It is just the correlation between internal sates that is instantaneous and has to be to avoid particles appearing out of nowhere more than uncertainty allows. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 219 A central error made by people criticizing free-will is that the quantum universe is divided between deterministic laws, including both Newtonian mechanics and the Hamiltonian wave functions of quantum mechanics, the only exception being the probability laws of quantum mechanics giving rise to particle ensembles, thermodynamics and kinetic processes. These are, in turn, claimed to be as unyielding to free-will as determinism, because we are merely replacing stipulated actions by law with random unspecified actions. Since the universe is governed by unyielding determinism and unrelenting randomness, the notion of free-will is meaningless, even in the quantum universe. This then enables the argument to descend to a reductionism, in which particulate molecules interact kinetically, reducing the brain to a complex probabilistic automaton. Carlo Rovelli, a gravitational theorist, makes exactly these mistakes claiming that: Free will has nothing to do with quantum mechanics. We are deeply unpredictable beings, like most macroscopic systems. There is no incompatibility between free will and microscopic determinism. ... The issue has no bearing on questions of a moral or legal nature. Our idea of being free is correct, but it is just a way to say that we are ignorant on why we make choices. The first is that the indeterminism of quantum mechanics is governed by a rigorous probabilistic dynamics. The equations of quantum mechanics do not determine what will happen, but determine strictly the probability of what will happen. In other words, they certify that the violation of determinism is strictly random. This goes in exactly the opposite direction from human freedom to choose. If an element of randomness is sufficient to account for free will, there is no need to search it into quantum uncertainty, because in a complex open system such as a human being there are already many sources of uncertainty, entirely independent of quantum mechanics. The microscopic atomic dynamic inside of a man is influenced by countless random events: just consider the fact that it occurs at room temperature, where the thermal motion of the molecules is completely random. The same balance between rigidity and chance plays an important role in our brain, which functions, in spite of the illuminating similarities with good software, because of the ubiquity of statistics in his working. ... Our brain is a machine, but it is a machine that works in a manner where statistical elements play a continuous and persistent role, next to deterministic functions. The problem with this approach is that we can exert the strictness of the probability interpretation only when a process is repeated in a systematically consistent way, as in an interference experiment to form a statistical particle distribution. If we allow only one event to occur in a given context, such as letting one photon through the apparatus, we simply don't know where it will end up. But all human decision-making is of this second type - that is it is not repeated - history is made and a new situation results. Evolution through mutation shares this precisely at the quantum level, which never fully converges to the probability interpretation since many mutations are adventitious and then become fixed by selection. The brain shows rich avenues for quantum fluctuations of this kind to become amplified into global activation of new states and then fixed by synaptic changes involved in long-term potentiation have been found to lead to epigenetic changes. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 220 Peter Tse has an interesting answer: If the brain sets up criteria for future firing, and if spike timing is made random by the amplification of quantum-level events in the synapse, it is down to chance how these criteria are met. The inputs that meet criteria cannot be predicted - the outcome depends on which spikes coincidentally arrive first. … The missing piece is that neurons can rewire each other. Spikes don't just trigger subsequent spikes in other neurons. Within milliseconds, they can temporarily change the degree to which synapses -- the nerve structures that pass signals to other neurons -trigger future spikes ... rapid bursts of spikes trigger the opening of specialised synaptic receptors, altering the responsiveness of neurons to subsequent spikes. … With synaptic reweighting, mental events don't change their present physical basis. They change the neuronal basis of possible future events. But this alone is not enough for free will. The brain of a zombie who lacked consciousness could use this mechanism too, but we would not say it had free will. To have free will requires that our self - that which we feel directs our attention around our conscious experience - has some say in the matter of what we do or think. If consciousness plays no part in the synaptic reweighting process, there is hardly a free will worth having. Fortunately, the neural activity associated with consciousness does play a necessary role. He illustrates this with the brain deliberating an outcome in a novel situation, which has features that have not occurred previously, leading to a new response as a result of the unstable brain dynamics, which then becomes a process in the real world realizing the outcome. We could in principle then make verifiable tests that consciously willed actions do indeed result in historically verifiable outcomes, closing the circle. When we involve quantum entanglement and its generalized forms such as discord, the stakes become more interesting because we have no model of how the universe actually correlates such processes. Hidden variable theories have been proposed. David Bohm’s pilot wave theory, for example, models quantum processes in terms of particles having a real location modified by a quantum potential which acts at a distance in such a way as to generate the same outcomes as those predicted by quantum mechanics. Strong measurements that disturb the quantum state cannot be used to investigate an ongoing wave function because they will cause wave function collapse. For example, testing whether a particle has passed through one slit of a two slit apparatus destroys the coherent interference fringes, but weak quantum measurement which only marginally perturbs the wave function, e.g. by a small change in polarization, can be used to build up a statistical profile of how a particle traverses its wave function. Weak quantum measurement can be performed in a double slit apparatus generating single photons using a laser stimulated quantum dot and split fiber optics and it shows us what the trajectories look like inside the wave function. The overlapping wave function is elliptically polarized in the xy-plane transverse to the z-direction of travel. A calcite crystal is used to make a small shift in the phase of one component, while the other retains the information, subsequently leading to absorption of the photon on a charged coupled device. By combining the information from the two transverse components at varying lens settings, it becomes possible to make a statistical portrait of the evolving particle trajectories within the wave function. Pivotally, the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 221 weak quantum measurement is made in a way, which is confirmed only in the future of the ensemble when the post-selection absorption takes place. When we examine the result, the internal trajectories look consistent with the Bohmian interpretation. Thus, rather than a universe with temporal determinism, with causes strictly preceding effects, interrupted by purely random uncertainty variables, we may be actually living in a universe with a hidden variable interaction with hand-shaking boundary conditions imposed symmetrically by both past and future states.. Weak measurement also suggests that, in some sense, the future is determining the present, but in a way we can discover conclusively only by many repeats. Focus on any single instance and you are left with an effect with no apparent cause, which one has to put it down to a random experimental error. This has led some physicists to suggest that free-will exists only in the freedom to choose not to make the post-selection(s) revealing the future's pull on the present. Yakir Aharonov, the co-discoverer of weak quantum measurement sees this occurring through an advanced wave travelling backwards in time from the future absorbing states to the time of weak measurement. What God gains by 'playing dice with the universe', in Einstein's words, in the quantum fuzziness of uncertainty, is just what is needed, so that the future can exert an effect on the present, without ever being caught in the act of doing it in any particular instance, neatly explaining why no subjective account of prescience can do so either. Post-selection can also induce forms of entanglement in particles even if they have no previous quantum connection coupling their wave functions. The link with Bohm's pilot wave theory became reinforced when a critical experiment demonstrated the existence of so-called "surreal Bohmian trajectories" which could violate the predictions of quantum theory. The experiment first prepares a pair of highly entangled photons with complementary polarization and then passes one into a double slit apparatus in which the photon to be measured is directed to one or other slit depending on its entangled twin's polarization. The measured photons are then passed through an apparatus to do weak quantum measurement of their trajectories as an ensemble and then detect the eventual position destructively. However when weak measurement is used to detect the trajectory close to the slit. it confirms that the photon has gone through the correct slit according to its assumed polarization as subsequently measured by sampling its entangled twin. However, as the position of weak measurement moves towards the photographic plate the predictions fall to an even superposition of the two polarizations. Since the weak quantum measurement is a physical realization of the ensemble trajectories going to this particular point on the plate, the surreal trajectories are real but the prediction made of the spin by the entangled twin has become changed. This implies in turn that changes have occurred between entering the slits and hitting the plate of a non-local nature, implying the there is substance to the Bohmian reality. Quantum uncertainty in brain processes could thus provide a loophole both for free will and for conscious anticipation, if decision-making corresponds to unstable processes where quantum uncertainty means we can’t predict the outcome of the brain state. This brings us to the question of the role chaos may play in generating unpredictability. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 222 A Perfect Storm at the Edge of Chaos A third discovery in physics much closer to home paradoxically took much longer to become recognized. The classical paradigm of the rule of order meant that physicists thought all real phenomena would have to be structurally stable and not disintegrate under arbitrarily small perturbation, until Lorenz studying turbulent weather in the 1960s came up with a system of equations which demonstrated the ‘butterfly catastrophe’ – that for some ‘chaotic’ systems, arbitrarily small perturbations can grow exponentially, so that the disturbance of a butterfly’s wings in Hawaii can later grow into a tropical cyclone hitting Mexico. Chaos also has two other key properties – it thoroughly mixes dynamical space topologically and it is permeated with a dense set of repelling orbits, while ordered systems converge toward a stable set of attracting orbits. Earlier Werner Heisenberg had prophetically commented: "When I meet God, I'm going to ask him two questions, 'Why relativity?' and 'Why turbulence?' I really believe he will have an answer to the first" - implying the second, i.e. chaos is the very nemesis. Suddenly people realized that chaotic instability underlay a whole raft of phenomena, from fluctuations in the populations of rabbits through to the forms of snowflake-like fractal sets in dynamical systems. Evolution and climax ecologies both operate at the so-called ‘edge of chaos’. Complex biological systems are particularly prone to dynamics which include transitions in or out of chaotic phases, and these include the very phenomena in the brain we associate with conscious decision-making, where all the competing factors relating to an uncertain decision we are about to make, lead to an unstable tipping point. Chaos is essential to such processes, because it provides a form of ‘annealing’. Ordered dynamical systems tend to be totalitarian, getting stuck by drawing every state into one of their stable attractors, making it very difficult to avoid a ‘fait accompli’. Chaos enhances a system’s dynamical unpredictability, so it can end up almost anywhere, avoiding it getting stuck and enabling it to form or enter a new attractor as we make a transition from chaos to order. Quantum systems engaged in chaotic dynamical processes can also enter paradoxical states of entanglement. Many closed quantum systems display repression of classical chaos. For example a confined wave function under chaotic energisation, such as the quantum stadium, displays scarring of the wave function, causing the probability to cluster around the repelling periodic orbits. However this is not true for open or interactive systems. An indication of how the transition from classical to quantum chaos might lead to complex forms of quantum entanglement can be gleaned from an ingenious experiment forming a quantum analogue of the kicked top using an ultra-cold cesium atom kicked by both a laser pulse and a magnetic field. In the experiment the lack of a dip in linear entropies in the chaotic regime indicates entanglement with nuclear spin, showing quantum chaos can lead to new forms of quantum entanglement. Studies of brain waves in the electroencephalogram show that these are broad-spectrum excitations associated with chaotic processes, rather than the narrow peaks we associate with ordered resonances. Work by Walter Freeman in the 1990s showed that processes such as sensory recognition and learning can be explained by dynamical evolution of chaotic strange ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 223 attractors through transitions in and out of chaos, in which a high-energy chaotic phase frees up the dynamic to explore the phase space of possibilities, while a lower-energy transition back towards order seals a perception or decision into place. Attractor based dynamics can also explain how learning occurs if a new situation arises by forming a new attractor by bifurcation out of chaos. Moreover the brain consists of a fractal-like system of interconnected neuronal assemblies, where in cases where there are potential tipping points, instability in a single neuron can lead to cascades of instability in larger neural assemblies, leading ultimately to a change in the whole brain state, as has again been demonstrated by experiment. Between the global, cellular and molecular levels are a fractal cascade of central nervous processes, which, in combination, make it possible for a quantum fluctuation to become amplified into a change of global brain state. The neuron is itself a fractal with multiply branching dendrites and axonal terminals, which are essential to provide the many-to-many synaptic connections between neurons, which make adaptation and the representation of reality possible. In all tissues, biological organization is achieved through non-linear interactions which begin at the molecular level and have secondary perturbations upward in a series of fractal scale transformations through complex molecules such as enzymes, supra-molecular complexes such as ion channels and the membrane, organelles such as synaptic junctions, to neurons and then to neuronal complexes such as cortical mini-columns and finally to global brain processes. Because neurons tend to tune to their threshold with a sigmoidal activation function, which has maximum limiting slope at threshold, they are capable of becoming critically poised at their activation threshold. It is thus possible in principle for a single ion channel, potentially triggered by only one or two neurotransmitter molecules, if suitably situated on the receptor neuron, e.g. at the cell body, where an action potential begins, to act as the trigger for activation. The lessons of the butterfly effect and evidence for transitions from chaos in perceptual recognition suggest that if a brain state is critically poised, the system may become sensitive to instability at the neuronal, synaptic, ion-channel, or quantum level. A variety of lines of evidence have demonstrated that fluctuations of activity in single cells can lead to a change of brain state when the global brain state is critically poised for example under stochastic resonance, in which the presence of chaotic excitation or noise, somewhat paradoxically, leads to the capacity of ion channels to sensitively excite hippocampal cells and in turn to cause a change in global brain state. Specific neuronal circuitry also facilitates such processes. Chandelier cell activation can result in poly-synaptic activation of pyramidal neurons that drive active output to other cortical regions and to the peripheral nervous system, in such a way that single action potentials are sufficient to recruit neuronal assemblies that are proposed to participate in cognitive processes. Confirmation of edge of chaos processing has come with several recent experimental studies. Consciously perceived stimuli appear as islands of relative stability in a chaotic sea of unconscious processing. High density EEG experiments confirm that the brain, is self-regulated at the boundary between stable and unstable regimes, a form of self-organized criticality, allowing it to maintain high susceptibility and sensitivity to stimuli. During loss of consciousness due to anesthetics, the number of resonance modes at the edge of instability decreases, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 224 independently of the type of anesthetic and specific features of brain activity, but drifts back toward the boundary during recovery of consciousness. These findings imply that dynamics at the edge of instability are essential for maintaining consciousness. Enter the Holographic Brain However, there is another aspect of brain activity that is also critical for our understanding, which comes very close to the idea of quantum measurement. A central way the brain distinguishes signal from noise is whether excitations are “in synch’ with one another – i.e. they rise and fall in time with one another coherently. Circuits which do this tend to be reinforced and couple together to make a larger scale dynamical system. This attribute is termed ‘phase coherence’ because the phases of the two waves – i.e. the angle between rise and fall, flow together. Karl Pribram coined the term ‘holographic brain’ for this dependence on phase-front processing, because it is similar to the way a holographic photograph stores 3-D wave information on a photographic plate using coherent laser light, where all the photons are caught ‘in synch’ in the same wave function. One can thus picture brain processes as arising locally and those which achieve phase coherence coupling together and competing with others out of synch, with global attention processes scanning for dominant coherences that subsequently rise to conscious attention. This process is a very close analogy to quantum measurement where wave beats are a direct discrete measure of phase coherence. Of course there are many people who will then object that the firing of even individual neurons happens on a far grosser scale than individual quanta at the molecular level and the uncertainty can play no significant role in conscious decision-making. This is again incorrect, because neurons can self-tune to their activation threshold with sigmoidal acute activation triggers so that changes at an individual neurotransmitter receptor or even a single ion channel at a critically poised neuron can result in activation, leading in turn to an escalating cascade of activated neural assemblies. Moreover many sensory processes are known to be sensitive down to the one quantum level. Recently experiments have verified, for example, that it is possible for the human eye in the limit of sensitivity, to detect a single photon. Membranes of cochlear cells oscillate by only about one H atom radius at the threshold of hearing, well below the scale of individual thermodynamic fluctuations and vastly below the bilayer membrane thickness. Moth pheromones are similarly effective at concentrations consistent with one molecule being active, as are the olfactory sensitivities of some mammals. Furthermore, although long distance transmission of signals is driven by the discrete pulsemodulated action potentials of pyramidal neurons, many neurons at the organizing centre of neural assemblies have graded potentials with continuous variation, so the organizing process cannot be reduced to a digital process like that of a silicon-based digital computer. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 225 The nature of wave-front processing raises a question about whether brain excitations might be more than an analogy with quantum processes and actually be in some sense inflated quantum excitations. In such a situation, coherence between excitations would be equivalent to quantum entanglement and raise intriguing questions about the causality of brain processes. We would move beyond merely citing quantum uncertainty as a loophole in determinism and enter unknown territory about the space-time properties of entangled brain processes. Biology has been discovered to contain a challenging diversity of quantum phenomena. Enzymes commonly use quantum tunneling as a means to traverse the activation barrier. When a photosynthetic active centre absorbs a photon in a plant, the wave function of the excitation is able to perform a quantum computation by superposition, which enables the excitation to travel down the most efficient route through the molecular web to reach the chemical reaction site. Quantum entanglement is believed to be behind the way some birds navigate in the magnetic field. Light excites two electrons on a molecule and shunts one of them onto a second molecule. Their spins are linked through quantum entanglement. Before they relax into a decoherent state, the Earth's magnetic field can alter the relative alignment of the electrons' spins, which in turn alters the chemical properties of the molecules involved. Quantum coherence imaging is an established technique in tissue imaging, demonstrating quantum entanglement in biological tissues at the molecular level. Interesting candidates for entanglement in the brain could occur as a result of spin are Calcium phosphate Posner's clusters, which have an estimated the coherence time of over a minute. If the brain is able to generate entangled excitations the lifetime of these excitations could create a potentially anticipatory loophole on a similar time scale to the conscious moment of hundreds of milliseconds which might provide exactly the anticipatory advantage that resulted in the evolution of consciousness nervous systems to avoid potentially lethal predator attacks. To put this in a molecular context and to see the whole picture, we now need to throw the covers off the cosmological universe and where life fits into the picture. Origin Myths and Apocalyptic Allegories Let’s turn back for a minute to traditional ideas of how the universe began. Cultures since the dawn of history have devised creation myths to explain how we find ourselves in the world. The San Bushmen, one of our most ancient founding cultures that go back 150,000 years to the mitochondrial Eve, tell a story of a creator deity making in turn a second god of misfortune and chaos and female partners for them both, who in his earthly existence was a supernatural trickster capable of assuming any form, who changed people into animals and brought the dead back to life. He created the earth with holes in it where water could collect and water and rain, the sky, the sun, moon, stars and wind, and all the plants and animals and gave them names. Then he put life into humans and gave to them all their weapons and implements and the knowledge of how to exist in the wild. And he ordained that when they died they should become spirits, who would live in the sky with him and serve him. The Bushmen do not worship their deities in fear or supplication, in the way the major social religions do, but rather see them as quizzical elements ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 226 far off in their own domain, who manifest indirectly through natural phenomena and the vagaries of fate. Although charmingly evocative, the sabbatical creation sequence of Genesis one defies the natural order in a way that makes no cosmological or biological sense. The universe is a logos enunciated verbally - ‘Let there be light and there was light’. Light, immediately adopting the forms of day and night, is created before the Sun, Moon and stars. The photosynthetic plants are also impossibly created before the Sun. The firmament of the heavens is "raqiya" a beaten hemispherical bowl, dividing waters above and below, in which the stars are fixed as adornments and the Sun and Moon are mere lamps to light the day and night. Earth is a flat domain created by bunching the waters under heaven to one place. The fishes and whales and the birds are created a day before the land animals and long after the plants. The Sabbatical deity is ‘Elohim – God in the plural - with implications of being a deity partnership in consort, culminating in humans being made female and male in their likeness. This is echoed in the proverbs where Wisdom portrayed as a female who says “I was with him from everlasting before the Earth was.” To try to use this charming allegory to deny the evolution of natural life in the name of religious belief is a frank disgrace of bibliolatry the written word version of idolatry. The Eden tale stands in stark contrast. A lone and lonely God sets up a tender trap in paradise with the Tree of Life and the Tree of Knowledge of Good and Evil. The woman Eve, conceived out of Adam’s rib, is tricked into eating the fruit of knowledge, leading to woman being cursed as the ‘devil’s gateway’ to suffer the pains of childbirth and be ruled over by her husband, giving patriarchy free reign, and both woman and man doomed to mortality to live struggling with the thorns and thistles, exiled from the Garden by a flaming sword. With the development of urban culture, deities became totems for city-states and empires vying for dominance. The nature of God underwent a change, to become a moral deity cursing the people for infidelity or selfishness to enhance the internal cohesion of the state. The rise of patriarchal dominance at the same time resulted in God becoming connected with the control of female reproduction. Recent genetic evidence comparing Y-chromosome and mitochondrial evolution has shown that, with the advent of the agricultural era, the reproductive sex ratio went from about a fairly natural ratio of 2 women to each reproducing man since all women can get pregnant but only some men have partners, to 17 to 1, due to powerful landlords in agrarian societies controlling female reproductive choice for themselves in harems and sexual slavery. Yahweh became the abstract totem deity of the bride Israel, in the same way that other deities, from old El of Canaan, to Marduk of Babylon were totem deities. As successive societies rose and fell, so the cosmology evolved by cross-fertilization. Originally in Hebrew religion there was no place for heaven, or hell, just Sheol, a primitive underworld of the dead. It was only with the influence of Zoroaster that the idea of apocalyptic renovation in a future day of judgment arose and became incorporated into the thought of exilic Jews in Babylon, who were then allowed to return to Israel by Cyrus the Mede, ‘anointed by God’ as a Jewish messiah. In modern Judeo-Christian thought, we end up with a syncretic false perspective, in which the universe has become a cosmic moral passion play in which we are condemned to torture or given eternal life in a sexless heaven with angelic wings which makes no physical sense in the rarified ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 227 upper atmosphere or outer space and which has no meaningful future creative or enlightening purpose, frozen forever in eternal time. As we have learned from sociobiology, morality is not an imposed fundamental of the cosmological design, but a natural evolutionary feature of animal and human societies, in which intra-social strife is repressed to enhance inter-social domination. In the Judeo-Christian cosmology we are left with a vestigial creation myth in Genesis 1, inflated by the believing mind into claims that the Earth is only 4000 years old, and that, without any shred of corroborating evidence, or even a plausible description in the scripture of how this might have come about, that the wooly-haired God has created the universe and all life within it by breathing on it, or naming it in the same way the San Bushmen imagined it was done. The Quranic account, while couched in Arabic poetry, is even more insubstantial, revolving around a simplified Eden story, leading to fantastic tales of a sexual heaven where female houris are made anew as virgins every day for the pleasure of men, and the day of judgment is accompanied by eclipses and the Moon being torn in two, the one commonplace and the other a cataclysm impossible except in the birth of the solar system. When we turn to the teachings of the Upanishads and Buddhism, we find a more subtle cosmology that has become centered around the conscious quest for enlightenment. The entire perspective is that of the sentient conscious mind seeking the cosmic self within. We have Vishnu the sustainer dreaming the universe in the form of Brahman manifesting the phenomena of existence, as a lotus out of Vishnu’s navel. In other accounts we have Shiva as the conscious avatar in sexual embrace with Shakti-Kali as material and temporal reality and in their retreat from cosmic union, thus manifesting all the phenomena of temporal existence, astutely portraying the existential condition as an intimate sexual union of subjective mind and material body whose truth has become lost in the myriad reflections of sentient beings engaging the material world. The intrinsic value in these accounts lies in their being recognized as allegories, just as the sabbatical creation is a beautiful allegory, but a fraudulent danger to our survival when fraudulently claimed to be an actual cosmology. The Buddhist account is a story of releasing sentient beings from the grasping bondage and torments of the ego, in a philosophy of undivided phenomena, all of which are undivided because they are integrated states of mind, leaving the objective physical world as part of Maya, the domain of illusion. The end result is a cosmology of conscious cycles of incarnation in which only the sentient being exists and has validity and all the diversity of nature, from simple organisms to humanity, are caught in a moral cosmology which is in fundamental conflict with nature, because it fails to recognize the difference between an endangered bird, and a feral rodent which eats it, as both are simply sentient beings. It is another moral cosmos, in which the wheel of life, containing realms, from hell, through hungry ghosts to titans, are archetypal reflections of differing states of mind. It is thus again not a valid cosmology, but a psychological theory of mind, claiming to address the existential dilemma, without offering a realizable description of nature or the physical world. None of these accounts contain a remotely plausible or verifiable cosmology of the universe, nor do they make any meaningful explanation of the origin or purpose of conscious life in the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 228 cosmological process. The struggle to understand the natural universe as it is, was not achieved easily. People like Galileo, who challenged the Earth-centric view, were threatened with excommunication, and attempts have been mounted ever since to insist, regardless of the lack of evidence, that God created the universe either by command or by artifice in the manner we create artifacts and machines, and to deny the natural emergence and evolution of life. Coming to Terms with the Cosmological Universe The universe has proved to be vastly older, huger, more populous, varied and far more deeply confounding than any of the ideas of traditional belief systems. Natural reality is inscrutable and existentially challenging and although we have a fairly clear idea of the general picture, the exact description of life, the universe and everything isn’t completely signed and sealed. However this is a much more healthy situation than a religious cosmology that resists the evidence and seeks a dominant regime of order through preconceived beliefs. It’s a sign of our growing maturity to accept uncertainty in the cosmic description. In our own galaxy alone there are a hundred billion stars, a good proportion of which are now known to have planetary systems. But there are also a hundred billion galaxies, stretching out to the limits of the observable horizon where we are effectively seeing back to the cosmic origin, because their light has taken over ten billion years to reach us. We also know the universe had an ‘explosive’ origin around this time, around 13 billion years ago, because there is a universal cosmic background radiation at around four degrees absolute, which corresponds to the hot blast, later cooled almost to zero by the expansion of the universe, just at the point that the hot opaque charged plasma condensed into neutral atoms, allowing the universe to become transparent and the photons to escape. But the ‘big bang’ was no ordinary explosion. It seems to have occurred from a state of high symmetry immediately followed by a phase of exponential expansion in around 10-12 seconds, which goes by the name of cosmic inflation. Like many other aspects of the universe, life and consciousness, inflation is still in the process of confirmation, but it ties together with some other issues about how the forces of nature linking matter and radiation that govern everything from how stars and galaxies form to molecular life and evolution came about. Nor is the ‘big bang’ a candidate for God’s creation of the universe, because according to relativity, space and time would come together as the lines of longitude do at the south pole, so we don’t necessarily have any meaning of time ‘outside’ or time ‘before’ the origin, although in some models, inflation is like a fractal, leaving behind universes like ours, and in others the big bang may have resulted from a bounce out of a big crunch. The ideas here are as wild and varied as the uncertainties. Nevertheless there are four well-known forces governing the evolution of the universe, electromagnetism making light, electromagnetic phenomena and driving molecular chemistry; the weak force governing the radioactivity that exchanges neutrons and protons; the strong (colour) force governing the high energy attractions that hold the nucleus together, causing nuclear fission and the fusion driving stars, and gravity. These are now very different, but they appear to converge at very high energies and the idea is that, just after the big bang, they were a single super-force and that inflation occurred because the universe had a universal anti-gravity ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| March 2018 | Volume 9 | Issue 3 | pp. 209-229 King, C., Consciousness, Cosmology & the Meaning of Life (Part I) 229 caused by the fact that, although very hot, the universe was a little below the unification temperature, causing a negative mass-energy. Almost as soon as it began and made the universe huge, the symmetrical state froze out like a ferromagnet, where the polarized magnetic state is lower energy than the symmetrical state, giving us the twisted form of the forces we see today where the weak force is chiral, the strong force goes in three colours of quark and there is an excess of matter over anti-matter, with atoms and molecules having exclusively positively charge nuclei and negative charged orbital electrons. Inflation also explains why the total kinetic energy of the universe flying apart is almost exactly equal to its gravitational potential energy, leaving us unsure whether it will expand forever or collapse back again. Each of the quantum forces is mediated by radiation particles called bosons, for example the photons that are exchanged between charged particles such as the electron, which along with the positively charged proton and neutron constitute molecular matter. These matter-forming particles are called fermions and can only group in pairs, causing matter to become incompressible, while bosons can clone any number together, as in a laser. But this isn’t the whole story, because there are two dark clouds hanging over cosmology. The first is dark matter. When we look at a galaxy, there simply isn’t enough mass in the stars and black holes formed by large stars which have gobbled up other matter, exploded and collapsed under their massive gravity to hold a spinning galaxy together. Nearly all the mass must be hidden in some other massive form of ‘dark matter’. At the same time, careful measurements show the universe is not just expanding, but the expansion is accelerating, so there is another entity ‘dark energy’ causing the acceleration. No one yet has a clear answer to what either of these actually are, although there are many competing theories. Also we don’t have a unified ‘theory of everything’ that can fully unite gravity with the other three forces of nature. There are several candidates extending the standard model which unifies the other three, but none of the ideas such as super-symmetry between bosons and fermions, or its extension to superstrings, where particles become loop vibrations, has achieved confirmation so far in experiments such as the LHC. (Continued on Part II) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

1 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 01-07 Deshpande, P. B., Making America Great Again Essay Making America Great Again Pradeep B. Deshpande* Professor Emeritus of Chemical Engineering, University of Louisville, & Six Sigma and Advanced Controls, Louisville, KY 40241 Abstract A couple of years ago, the rise of America appears to have come to a grinding halt. An indication of this is an unparalleled rise in negativity. In this essay, I present the scientific framework for internal excellence which is the knowhow to replace this negativity with positivity. I trust the reader also sees how closely India and America are linked. This is the reason why yogis starting with Swami Vivekananda, Yogananda Paramahansa, Maharishi Mahesh Yogi, Sri Sri Ravi Shankar, and Sadhguru Jaggi Vasudev have an interest in America. It is hoped that this nation will embark on a program to make America great again and the world is sure to emulate America’s example. Keywords: Internal excellence, external excellence, American Dream. Introduction There has been an alarming rise in negativity across the United States in the last few years and the US is not alone. Lucy Hawking, the daughter of the famed physicist the late Stephen Hawking, quoted her father as saying, his greatest concern is how divided we have become [1]. In an interview to CNN’s David Axelrod on November 17th, Supreme Court Justice, Sonia Sotomayor said when asked about the modern political discourse, too large of an emphasis has been put on differences rather than common "human values." She added, we all have families we love, we all care about others, we care about our country, and we care when people are injured". "And unfortunately, the current conversation often forgets that. It forgets our commonalities and focuses on superficial differences whether those are language or how people look or the same God they pray to but in different ways. Those differences truly are not important," she added. "What is important is those human values we share and those human feelings that we share. But I worry that we forget about that too often [2]. At a recent conference, “Towards Peace, Harmony and Happiness: Transition to Transformation” organised by the Pranab Mukherjee Foundation, former President Pranab Mukherjee of India said, here, Institutions have come under stress in recent times. “Our Constitution provides a delicate balance of power between various institutions of the state. The balance has to be maintained. In the recent past, these institutions have come under severe strain. There is widespread cynicism and * Correspondence author: Prof. Pradeep B. Deshpande, Six Sigma & Advanced Controls, Inc., 7013 Creekton Drive, Louisville, KY 40241, http://www.sixsigmaquality.com E-mail: pradeep@sixsigmaquality.com ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 2 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 01-07 Deshpande, P. B., Making America Great Again disillusionment with the functioning of these institutions. To restore their credibility, the correctives have to come from within,” he said [3]. Gallup estimates that the national cost of negativity is $1 trillion, annually [4]. We propose that a process to dramatically reduce the negativity cost, complete with a scientific measurement device for audit purposes, is now available. This is also the pathway for a better and more peaceful world [5], [6]. To discuss these ideas and to propose a plan of action across the nation, we sought a meeting with the Hon. Douglas County Commissioner, Mrs. Mary Ann Borgeson in Omaha, Nebraska on October 29, 2018 and she graciously agreed. Gurumahan Maharishi Paranjothiar, founder of Universal Peace Foundation (UPF), Thirumurthi Hills, TN, India, graced the occasion by his presence. Internal Excellence Explained To understand the fundamentals of what creates negativity, we have to understand the notion of internal and emotional excellence. All seven-and-a-half billion human inhabitants of Earth have three components of the mindset: S (Truthfulness, honesty, steadfastness, and equanimity), R (Attachment, bravery, ego, ambition, greed, and desire to live), and T (Lying, cheating, causing injury in words or deed, and sleep). The definition of the three components is such that perfection (all S) or pure evil (all T) is precluded. The level of internal excellence has nothing to do with race or caste, religion, gender, or national origin. Now, human beings are endowed with two emotions. Positive emotions: Unconditional love, kindness, empathy, and compassion, and Negative emotions: anger, hatred, hostility, resentment, frustration, jealousy, sorrow, and the like. A little reflection will reveal that positive emotions strongly and positively correlate to the S component while negative emotions strongly and positively correlate to excessive values of R and T components. The two scales of excellence shown in Figure 1 are entirely equivalent. It should be clear, negativity divides us while positivity unites us. Negative emotions spell big trouble on many fronts while positive emotions improve health and wellness, performance in all walks of life, better leadership decisions, creativity and innovativeness, and less discord and violence. To attenuate negativity, the society must rise on these scales of excellence and this requires a measurement device and a process with which to rise. The S, R, T components cannot be readily measured, but the two human emotions can. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 3 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 01-07 Deshpande, P. B., Making America Great Again Max T Max Positive Emotions Level of Emotional Excellence Level of Internal Excellence Max S Max Negative Emotions Figure 1. Scales of Internal and Emotional Excellence To understand how, we have to realize that we are all vibrational creatures and our vibrational characteristics determine everything about us. They are our true nature. Furthermore, our vibrational characteristics strongly correlate to emotions. To elaborate, if we breakdown the trillions of cells in our bodies further into smaller parts, we will find that they are made up of atoms. Atoms are not sold objects, they have protons and neutrons in their nuclei and electrons orbiting them. Thus, at the fundamental level, we are all vibrational creatures. It is just that these vibrations cannot be perceived with the five senses because the signals are too weak. They have to be stimulated and amplified for measurement purposes. Negativity introduces disturbances in our vibrational characteristics causing all sorts of problems including health and wellness, performance in all walks of life, interpersonal relationships, poor leadership, and discord and violence. Modern physics too arrives at the same conclusion [7]. With funding from NSF and US Airforce, the researchers at the Massachusetts Institute of Technology developed a wireless device they call EQ Radio to estimate emotions. In this method, the device sends wireless radio frequency (RF) signals to the subject and captures and analyzes the reflected signals with a machine-learning algorithm to determine the heart rate, heart rate variability, and respiration rate which in turn estimate emotions [8, 9]. Researchers in St. Petersburg, Russia, developed a device based on the gas discharge visualization (GDV) principle which uses an electrical stimulus. In the GDV device, the subject inserts the fingers of his or her hand, one at a time, and places them on the glass electrode of the device connected to a digital computer with a USB cable. When the operator presses the SCAN button, the computer applies an electrical signal to the finger and the finger’s response to this electrical stimulus is a burst of photons that are captured and analyzed in comparison with tens of thousands of subjects in the database to estimate the physiological and psychoemotional state of the subject. The measurement is noninvasive, painless, and takes only a few minutes [10, 11]. The GDV technology (GDVUSA.org) is registered with the FDA. With the measurement device on hand, the next step is to identify a process with which to increase the level of emotional excellence to endow us with abundant positive emotions at the exclusion of negative emotions and such a process is meditation, or more generally yoga. Physical and pranic (breathing) exercises are supportive of meditation practices. In his first ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 4 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 01-07 Deshpande, P. B., Making America Great Again interview in twenty-five years, Larry King asked Maharishi Mahesh Yogi on CNN in 2002, “Does Transcendental Meditation require a change of personality? Maharishi replied, the change of personality will be for the good as a result of it, towards positivity, towards harmony, towards higher values of life [12]. There is a considerable body of literature in reputed science publications, medical journals, and business publications attesting to the myriad of benefits of meditation. The first author has many years of experience on himself that attests to the benefits of meditation. In the meeting, I presented a synopsis of this scientific framework to the Hon. County Commissioner and Gurumahan explained the global ramifications of negativity and how meditation makes us positive. He also conducted a brief meditation session for the County Commissioner. The County Commissioner told us that effective July 2019, she will assume the charge of President of the National Association of Counties (NACo). She is also Immediate Past President of Women of NACo. These organizations offer a unique opportunity to demonstrate the merits of the concepts explained in this paper nationally. Making America Great Again I arrived in the US as a twenty-year old in 1962-1963 and enrolled as an undergraduate student in chemical engineering at the University of Alabama in Tuscaloosa. Vivian Malone Jones and James Hood were the first ever African-American students to be admitted to the University of Alabama that semester. Alabama Governor George Wallace attempted to block them from registering for classes at the all-white university. Students in the dormitory named Gorges Hall where I was staying, along with students in other dormitories, were quarantined for fear of violence. Robert F. Kennedy, the Attorney General, had sent in Federal Marshalls to remove the Governor from the campus so that the two students could enroll in classes. I learned my first lesson in the greatness of this nation on the day of my arrival in the United States when a gentleman named Eric Rogers came to pick me up at the Tuscaloosa airport to give me a ride to the campus. He even carried my suitcase and loaded it in the trunk of his car. Only later did I learn that he was Dean of the Graduate School at the University of Alabama and I was just an undergraduate student! In the subsequent years, the student body crowned an African American girl as Homecoming Queen. In the ensuing years, the whole nation appeared to make steady progress toward greatness. I have had a strong hunch for decades that the United States possesses the same capacity to reach the highest level of excellence possible for a nation just as India had demonstrated during Vedic ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 5 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 01-07 Deshpande, P. B., Making America Great Again times. Veda, Upanishads, etc., are treasure troves for humanity. They shed light on the mystery of the universe and the mystery of life. So, you might ask, how did the ancient sages come up with such profound knowledge and wisdom thousands of years ago when there was no such thing as science as we know it today? Such knowledge goes by the name, shruti. In Sanskrit, shruti means “heard”, implying that it cannot be sourced from previous knowledge. The knowledge and wisdom in shruti is acquired by increasing one’s focus of attention as with a meditative process. For more details, see the paper, Scientific Analysis of Siddhis [13]. The work of mathematical genius, S. Ramanujan, is a stunning example of shruti. Barely a high school graduate, Ramanujan would write down complex mathematical theorems and their proofs without knowing the steps in between. Asked by his mentor, Prof. G. S. Hardy at Cambridge how he does that, Ramanujan replied, Goddess Habaki speaks to me. In the language of the scientific framework, he must have connected to the source. For Ramanujan, this happened during puja (worship). The British biographical film, The Man Who Knew Infinity, provides a fascinating account of Ramanujan’s life. Ramanujan is the second Indian to be elected Fellow of the Royal Society. As Jim Kowall points out, such shruti knowledge, however profound, must nonetheless withstand the rigor of logical scrutiny. When I say America has the potential to reach the highest level of excellence, I mean the nation has the capacity to create knowledge and wisdom to tackle such problems as renewal energy, global warming, desalination, etc., which may come as shruti. The likes of Albert Einstein too must have connected to the source, unknowingly, and the result is such discoveries as E = mC2, spacetime curves around massive gravitational objects, etc. But now we have understood how creation happens and we have a process to bring about creation. Truly heart-warming prospects for America and the world. Just below shruti, is the knowledge and wisdom derived from rational thinking which goes by name smruti. Such knowledge may be used to corroborate the knowledge and wisdom acquired with shruti. Six sigma is a great example of a methodology that can be used to corroborate the knowledge acquired with shruti and it is uniquely American. Developed at Motorola during the seventies by the late Bill Smith and the late Dr. Mikel J. Harry, six sigma may be deployed to achieve the best possible performance of processes and services. I tell my Indian friends, six sigma is as precious as Vedas and Upanishads, Geeta, etc. Without it, it is not possible to corroborate the knowledge and wisdom of shruti; it would only remain as an interesting philosophy, bordering on conjecture. In a speech at the Biltmore Hotel in Los Angeles, California just before he died on March 7 2018, Yogananda Paramahansa remarked, I look forward to a new model world that combines the best characteristics of “Efficient America” and “Spiritual India”. Six sigma is the science of external excellence and spiritual India is the science of internal excellence presented above. I have discovered that in the absence of an adequate level of internal excellence, the best of the best quality initiatives, including six sigma, deliver suboptimal performance. The late Dr. Harry ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 6 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 01-07 Deshpande, P. B., Making America Great Again was fully on board on the need for internal excellence in external excellence programs. See my paper on his blog, Business Improvement Times [14]. A couple of years ago, the rise of America appears to have come to a grinding halt. An indication of this is an unparalleled rise in negativity. In the body of the article, I have presented the scientific framework for internal excellence which is the knowhow to replace this negativity with positivity. I trust the reader also sees how closely India and America are linked. This is the reason why yogis starting with Swami Vivekananda, Yogananda Paramahansa, Maharishi Mahesh Yogi, Sri Sri Ravi Shankar, and Sadhguru Jaggi Vasudev have an interest in America. HH Gurumahan came to this meeting with the County Commissioner in the hope that through her, this nation will embark on a program to make America great again and the world is sure to emulate America’s example. The National Association of Counties has a unique opportunity to make a national contribution. To explain, a small fraction of the world population is transformable but that small fraction is sufficient to transform this into a better and more peaceful world. Unfortunately, it is not possible to know who the transformable ones are. The only route to progress is to bring the framework to the attention of the whole nation knowing that the transformable ones will be in it and they will be take the ball forward. According to Wikipedia, NACo's membership totals more than 2,350 counties, representing more than 80 percent of the nation's population. Thus, the National Association of Counties has a unique opportunity to contribute to a more peaceful nation. Our job is relatively easy, and it is to convince the participants in a workshop the merits of our case and we are supremely confident of success. Acknowledgments: We are most great grateful to Mrs. Borgeson for sparing her precious time for the meeting and to Gurumahan for his presence. The meeting was supposed to last an hour; instead it went on for two hours. The author also thanks Gopi Gopikrishnan for his assistance in organizing this meeting and to Jayaram Nagarajan and Ravi Pillai, volunteers with Universal Peace Foundation North America (UPFNA) for their help. I am a registered democrat and I told Mrs. Borgeson, if she were to run for national office, I will vote for her. It is not the red vs. blue thing, it is all about internal and emotional excellence. Further Readings 1. Picheta, Rob, There is no God, says Stephen Hawking in final book, www.cnn.com, October 18, 2018. 2. David Axelrod Interviews Sonia Sotomayor on CNN, https://www.cnn.com/2018/11/17/politics/sotomayor-kavanaugh-axe-files-axelrod/index.html, November 17 2018. 3. Staff Reporter, Institutions Under Stress, Says Pranab, Press Trust of India, November 23, 2018. 4. Rath, Tom and Clifton, D. O., The Power of Praise and Recognition, Business Journal, Gallup, 8 July 2004. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 7 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 01-07 Deshpande, P. B., Making America Great Again 5. Deshpande, P. B., Scientific Framework for World Transformation, Dialogue and Alliance, 2019. 6. Deshpande, P. B. and Kowall, James P., The Nature of Ultimate Reality and How It Can Transform Our World, SAC, 2015 (available on amazon). 7. Kowall, James P. and Deshpande, Pradeep B., The Internal-External Connection: Source to Cosmos, In Submission, November 2018. 8. http://eqradio.csail.mit.edu. 9. Hotz, Robert L., Researchers Use Wireless Signals to Recognize Emotions, The Wall Street Journal, September 20, 2016. 10. (a) Korotkov, Konstantin G., Human Energy Field: Study with GDV Bioelectrography, 2002, amazon.com. (b) Chez, Ronald A., Ed., Proceedings. Measuring the Human Energy Field – The State of the science, The Gerontology Research Center, National Institute on Aging, National Institute of Health, Baltimore, MD, April 17 2002. 11. Deshpande, Pradeep B., Advances in Integrative Health, Journal of Consciousness Exploration and Research, 9, 7, August 2018. 12. Larry King Interviews Maharishi Mahesh Yogi on CNN, https://www.youtube.com/watch?v=0icNZnUxYo0. 13. Deshpande, Pradeep B., Scientific Analysis of Siddhis, Scientific God Journal, 9, 7, October 2018. 14. Deshpande, Pradeep B., Profound Implications of Minimum Variance Control, Dr. Harry’s Blog, Business Improvement Times, may 2015. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 209-215 Lal, L., Rationalization of Creation: A Theory of Mind 209 Essay Rationalization of Creation: A Theory of Mind Nadeem Lal * Abstract In this work, we aim to show that the metaphysical causes the form of the physical, hence creation as true. In particular, it is shown that the Mind causes the brain. We do this by firstly examining a proposition which is the identity function, looking at its form to divulge a truth of consciousness and of mind. We will find that the form the physical takes is in line with this logical truth, thereby offering a new lens by which to inspect the mind and her functions. Keyword: Metaphysics, physical, rationalization, creation, mind. Extraordinary claims require extraordinary evidence - Carl Sagan The purpose of this work is to show that design is at work in creation, that an immaterial metaphysical truth gives form to the physical, hence life and how she is found as no accident. What is required is some sort of blueprint which would ensure the process, and my contention is that in relation to life there are two fundamental truths of this blueprint. Firstly, we will uncover the primary of those truths; that truth being the seal of consciousness which opens us up to ourselves and others; and find the form of that metaphysical truth 1:1 correlated with the physical. Now as the metaphysical is prior to and outside the scope of evolutionary processes, this particular a necessary truth of identity, it will therefore have been shown, given the investigation having been concluded, that it is the metaphysical which causes the physical. What we are going to find is a proposition which acts as identity function. The proposition gives the possibility of one identity being shared by two persons, but as identity ranges over Being the proposition, its form, will show a truth of consciousness. What propositions have in common with reality is form and that is just what we will find. Examining this proposition will spell out a unique picture of consciousness, of the form of consciousness. Now if the metaphysical causes the physical then we can expect to find that form 1:1 correlated with the physical; it will have to be shown that the brain is defined by exactly this form. This exactly will be shown but furthermore, as Mind and brain are correlated we will be able to make certain predictions and see if they play out. Secondly, we will conclude another truth of Being, of life, and as it is a truth of Being we can again expect there to be a correlation in the brain. This truth is different as it is not linked to a proposition but to the laws of thought, the law of non-contradiction in particular, but again, having given careful consideration to just how it is functioning, we shall be able to make predictions, and again these predictions will be shown to play out just as expected. * Correspondence: Nadeem Lal, Independent Researcher, UK. Email: nadeem.lal.1981@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 209-215 Lal, L., Rationalization of Creation: A Theory of Mind 210 Firstly, we start with a passage from the Bible, from the Book of Genesis, as it is here that our first truth, the truth of consciousness and of Mind, can be found. Let us begin. Here we read from a passage from Genesis which features the Adam and Eve beginnings narrative and in which we shall first meet our truth. Let us give the passage for examination: And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. (Genesis 1:20-24) Now it is with verse 24 beginning with ''therefore'', a logical operator, that we find that there is an argument to be concluded. The verses prior to verse 24 hold a premise; these verses being the antecedent of the argument, with a conclusion from this premise marked as the consequent in verse 24. Note that what is concluded, or rather what is being explained, is the universal phenomenon which has men and women pair. A particular is being given as reasoning for a universal feature of human relations. The conclusion is a one identity being formed. What we have is a picture of identity and this requires careful consideration: an overview of the antecedent verses shows that the way by which the divine created woman result in a metaphysical operator working over, in and between couples, working to bring them together as one. The metaphysical operator is that very force of attraction which works to sustain this original ordering which is the necessity for a humanity to speak of, that force most commonly known as Love. So we have a picture of identity being shown and of course we know the formula of identity as A=A. Now, of interest is that in Hebrew the two words that "help meet" are derived from are the words ''ezer'' and the word ''k'negdo". Diana Webb, in her book ''Forgotten Women of God’' , writes on ''k’negdo'': "Neged, a related word which means against was one of the first words I learned in Hebrew. I thought it was very strange that God would create a companion for Adam that was against him! Later, I learned that kenegdo could also mean in front of or opposite. This still didn't help much. Finally, I heard it explained as being exactly corresponding to, like when you look at yourself in a mirror."(Webb, 2010) We have a picture showing two Beings facing each other in such a way that by this relation they become identical and represent the one value. Our passage shows an accurate picture of a metaphysical truth. The interest is with asking what one proposition could they both share? If we ask as to what proposition could possibly be shared by both parties then we find that the proposition is ‘’I Love You’’, and this is a very special proposition indeed. We find that we have one metaphysical necessity, the I, one possibility, the You, and a metaphysical relation. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 209-215 Lal, L., Rationalization of Creation: A Theory of Mind 211 Now the “You” does not require loving back and if not then the values are: T/F. However, if love is shown back then the values are: T/T. This latter is what is important, for you see that by the relation is a domain of meaning opened up and in and by which both parties now represent the one value. By this prop is identity a possibility, our prop acting as identity function. Here we have identity shared by two people, but in fact the prop shows the possibility of universal identity and relating for the ‘’You’’ need not be singular. Our prop shows the possibility for meaningful relation and identity. Let us think of the I as a point in space: I cannot think a point without thinking the possibility of another. The fact is that the possibility of connecting is a possibility of the I, and as Ludwig Wittgenstein writes in his Tractatus work: ''2.0121: (...)If things can occur in states of affairs, this possibility must be in them from the beginning.(..)'' (Wittgenstein, 2014). The form of this proposition is a form essential for the I to be in the world, essential to Being, and is in fact a stripped down self-reference structure. We found that the form is one of identity, but identity ranges firstly over the singular. As identity is secured by the laws of thought the form of our prop is spelling out a truth of consciousness, but what is this truth? Well we find that the I is not quite as singular as we think. We must think the I as two particles so intricately entangled that they act as a one entity, and how they are entangled is by way of a definite relation. It is this two place relation which is the metaphysical real of Being. We find that by this form there are two aspects to Being: I stand facing the world with the value as T/F, myself othered to myself, and then with the values as T/T, where I am in line with my representation. I am at both positions at once and this is the conscious experience. This is the truth of identity, our metaphysical reality. Now it is clear that in this reality Mind and brain are interdependent, but which has primacy? The materialist conception of reality is the dominant worldview of the sciences and yet there have been studies that show that the Mind can cause changes in the brain, which should indicate that the Mind is distinct and has primacy. For example, Sara Lazar, a neuroscientist at Massachusetts General Hospital and Harvard Medical School, in an interview with The Washington Post recalls how “they [long term meditators] had more gray matter in the frontal cortex, which is associated with working memory and executive decision making” (Schulte, 2015). The main obstacle to such a view has been studies that have found that damage to the brain can cause consciousness to appear split, dual consciousness. We will come onto this but it should now be apparent that seeming dual consciousness cannot be thought to show that the brain has primacy as consciousness just is bipolar by its very design! Now I have used the ‘’d’’ word, design, and I have done so intentionally. We have a metaphysical form of consciousness which our proposition spells out. If it can be shown that this form defines the brain then it will be clear, our necessary truth of Being prior to, and therefore out with the scope of, evolution, that the brain is formed in line with metaphysics. It will be the Mind which causes the brain, so what can we expect to find? Well our form shows that consciousness is split into two distinct centres which are joined by a relation. We should expect to find exactly this form defining the brain. Now as it is the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 209-215 Lal, L., Rationalization of Creation: A Theory of Mind 212 relation by which communication is possible we should find that when the neural correlate of this relation is damaged then there should be the appearance of dual consciousness. I use the word ‘’appearance’’ as in fact the particles are so entangled that they remain one consciousness, and this should also be reflected. Now the relation is by which communication is a possibility, so when this area is damaged we can expect to find that the Being will show problems with interpersonal relations and language in general. In fact as the relation is a meta principle we can expect this group of people to have difficult with the conceptual and abstraction. So our first prediction was with regard the form of our truth of Mind, is this form found as defining the brain? Yes, it is. The brain is split into two hemispheres and connected by a relation, the corpus callosum. Our second and related prediction was with regards what should happen when this relation is cut – there should be the appearance of two consciousnesses and this is exactly what we find. The process of severing is known as a corpus callosotomy, is performed as a last resort to treat refractory epilepsy, and it is what is recorded with these patients that is of interest. It was back in the 1960s that Roger Sperry conducted a number of experiments which would later be known as the ‘’split-brain experiments’’. In one of these experiments subjects were presented with a row of horizontal lights that could flash across the visual field. ‘’ Sperry found that subjects were only capable of vocally reporting when the lights flashed on the right side (thus corresponding to the left brain hemisphere). But when the subjects were asked to instead point at the lights when they flashed, rather than make a vocal report, the subjects were able to accurately identify all the lights.’’(MNN, What were the split brain experiments?, 2015) There have also been behavioural differences noted, as was found with one particular subject who, when he dressed himself, sometimes pulled his trousers up with one hand (that side of his brain wanting to get dressed) and down with the other (this side not). Also, the same subject was reported as once grabbing his wife with his left hand and shaking her violently, with then his right hand coming to her aid and grabbing the aggressive left hand. (2) Many have taken this as evidence of split consciousness and have conjectured that therefore it is the brain which causes the Mind. We know that this is not evidence of the brain causing the Mind as the Mind is necessarily bipolar, but it was also stated that split consciousness will only be seeming as always consciousness remains unified. On this Thomas Nagel in ‘’Brain Bisection and the Unity of Consciousness’’, writes ‘’The split-brain procedure has surprisingly little impact on cognitive function in everyday life. Split-brain patients can drive, hold down jobs, and carry out routine day to day tasks.’’(Nagel, 1971) And it has been shown that attention, the mark of consciousness, does not seem to be affected, a Dr. Michael Gazzaniga writing ‘’The data indicate that even though both simple and complex perceptual information associated with the cognitive activities of each disconnected half brain show virtually no interactions, the attentional system remains largely integrated in the split-brain patient.’’(Gazzaniga, 1987) Our last prediction was: ‘’when this area is damaged we can expect to find that the Being will show problems with interpersonal relations and language in general. In fact as the relation is a ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 209-215 Lal, L., Rationalization of Creation: A Theory of Mind 213 meta principle we can expect this group of people to have difficult with the conceptual and abstraction.’’ Well it has been established that there is a link between autism and Agenesis of the Corpus Callosum (AgCC). The establishing was done by a Ralph Adolphs of Caltech, a paper published in the journal ‘’Brain’’.(3) Now autism has sufferers characterized by a great difficulty in communicating and forming relationships with other people, and in using language and abstract concepts. So, we found that identity consequences a fundamental truth which is the basic form of a selfreference structure. This truth is a necessary one and is prior to, and therefore outside the scope of, evolutionary processes. As this is the case it was predicted that as there is a correlation between mind and brain, if Mind causes brain then the brain should be defined by just this form. We found that the brain exactly is defined by this form and other predictions we made were shown to play out. We must therefore conclude that there is a metaphysical and it causes the form of the physical. Our conception of reality, of our place in the cosmos, must now radically change. However, there is a second truth which we shall momentarily move onto but first I wish to anticipate counter arguments. To the one I can think of which would be a direct counter to our findings would be one which points to the fact that not all living organisms have a brain which is defined by a form which has two hemispheres connected by a relation. Well we clearly found a necessary truth for life to be and this gave a form. That all life does not share this form merely indicates that not all life has progressed to the same point. What our finding gives is a standard by which to judge evolutionary progress. The other possible counters are ones not directly related to our findings, but which point to seeming evidence that it is the brain which causes Mind. For example, it may be pointed out that brain damage may affect personality and conscious reception. Well it is clear that Mind and brain are certainly correlated and so it should be no surprise that damage to the brain can cause profound changes to the likes of personality. What I will point out is this: what is being pointed to is the Mind being something which the physical realizes, just as the correct arrangement of physical components can realize a broadcast. If the components become damaged then reception of that broadcast may well be affected, however the broadcast remains untouched. Let us now move on to the second of our truths. The question which we wish an answer on is one of morality. How do we come to have the conceptual distinctions, the binary set, right/wrong, good/evil ? It is clear that we ascribe these distinctions to the phenomena and so how can it be thought that we could have possibly derived them from the phenomena, which is the only possible alternative? If one turns to the liar paradox, This Sentence is False, then we find that given the possibility of a lie that we judge truth by honesty. Considerations on honesty is something we bring to the table, knowledge of a rule implied. I want to show that such a rule is what grounds Beings in their existence, therefore, conceptual distinctions of morality entailing, morality is found as innate to life itself; and for this we turn once more to the laws of thought, the law of non- ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 209-215 Lal, L., Rationalization of Creation: A Theory of Mind 214 contradiction in particular. This law basically states that contradictory statements cannot both be true in the same sense at the same time: I cannot both be and not be. Aristotle stated that that those who could truly doubt this law would be no more than a vegetable, and this is true for by the law is the very first distinction, that of self, secured; and in doing so difference between self and world is concluded. Our law secures the forms of Self and World, of Self and Other. I simply cannot doubt my existence, any such doubt being no more than hyperbolic. It is also the case that attempts to deny the law invoke that very law in the denial! I must assume the honesty of what is presented, failure to do so entailing severe dissociated schizophrenia at very best. And the possibility for language rests with this law. It is simply the case that if I am to say that it is both raining and not raining that I have given no information as to the world. This is the rule which grounds us in our existence and allows communication, and it is in its being a grounded rule - a rule entailing the primary distinctions right/wrong -, that we find that morality, its possibility, is something innate to life. Now, Mind being correlated to brain, we can make certain predictions in order to test this hypothesis. Unlike our previous truth, this truth has no obvious form and so we should not expect the brain be formed in a certain manner; however we can locate the moral centre in the brain and see if (i.) this area is linked to self/other distinction (ii.) this area is linked to out of body experiences. Note that these are very specific predictions, so let us find if we are correct. It was in work carried out by a Dr Liane Young that the right temporoparietal junction was found as crucial for moral judgements (4). The temporoparietal junction is where the temporal and parietal lobes meet, incorporating information from the thalamus and limbic system. Damage to this part of the brain, or even electromagnetic stimulation of this part, affects a person’s ability to make moral judgement. Most importantly, when damaged, it can produce out of body experiences, subjects recording to feel out-with their physical bodies (5). This area has been found as a crucial structure for self-processing, neuro-imaging studies showing activation in the temporoparietal junction during different aspects of self-processing such as visuo-spatial perspective, self-other distinction, mental own body imagery, and vestibular and multi-sensory integration (6). So, we certainly have the strong evidence that one would expect if the form of the brain is informed by metaphysical truths. The form which the brain takes is dictated by these truths, but this has been a mere introduction. If correct then one may expect the whole brain to be aligned to laws of logic and their consequences. This is certainly one point I hope that this work engenders discussion on. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 209-215 Lal, L., Rationalization of Creation: A Theory of Mind 215 Notes 1. The common objection to this argument is this: rabbits are also a possibility of the universe, so did the universe form with rabbits in mind? It is a reasonable objection but one that can be dismissed. There are but two types of thing in the universe: life and non-life. These are the possibilities I speak of. 2. Introduction to Psychology Gateways to Mind and Behavior,(2000) p. 65. 3. Agenesis of the corpus callosum and autism: a comprehensive comparison, Brain, (2014), 137 (6): p. 1813-1829. 4. Liane Young et al, Disruption of the right temporoparietal junction with transcranial magnetic stimulation reduces the role of beliefs in moral judgments, PNAS, ( 2010), 107(15), p. 6753 – 6758 5. O.Blanke and S.Arzy, The Out-of-Body Experience: Disturbed Self-Processing at the TemporoParietal Junction, The Neuroscientist,(2005) 11 (1), p. 16–24 6. O.Blanke, 2012), Multisensory brain mechanisms of bodily self-consciousness, Nature reviews, Neuroscience, 13 (8), p. 556–71. References Webb, D.,(2010), Forgotten Women of God, Bonneville Books(Kindle Edition), Wittgenstein,L, (2014), Tractatus Logico-Philosophicus, Trans: Pears,D.F., McGuiness,B.F., Routledge, Schulte.B, (26/05/15), Harvard neuroscientist: Meditation not only reduces stress, here’s how it changes your brain, The Washington Post, , https://www.washingtonpost.com/news/inspiredlife/wp/2015/05/26/harvard-neuroscientist-meditation-not-only-reduces-stress-it-literally-changesyour-brain/?utm_term=.c9380d4a8952, Date Accessed: 23/03/2017 B.Nelson,(31/01/2015), What Were the Split-Brain Experiments?, MotherNatureNetwork, http://www.mnn.com/health/fitness-well-being/stories/what-were-the-split-brain-experiments, Date Accessed: 23/03/17 T. Nagel, (1971),Brain Bisection and the Unity of Consciousness, Synthese, 22, pg396-413 M. Gazzaniga,(1987) Perceptual and Attentional Processes Following Callosal Section in Humans, Neuropsychologia, 25(1A), pg 119-33, Much thanks to YouTube’s ‘’Inspiring Philosophy’’ channel for their ‘’A Case for the Soul’’ series of videos. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 604 Article The Emergent Structure of Consciousness (Part I) Cosmin Vișan* Abstract Current day Physics and Science in general are based on a computational quantitativereductionist approach that even though highly successful, they not only still leave consciousness out, but they don’t appear to offer any key of how consciousness is even supposed to be integrated into the current scientific establishment. This delay of integrating consciousness into Science starts to suggest that the current approaches might not be the most suitable tools of tackling consciousness. Therefore, in this paper, an approach that would be in contrast to current Science, but ending by subsuming it, would be employed in analyzing consciousness. Consciousness would be shown to be an emergent phenomenon that would show a consistent structure throughout, and in this structure, suggestions for integrating current Physics would be made. Part I of this two-part article includes: Introduction; Visual Structure; Other Qualia Domains; Top-down influence in levels; Multiple realizability; Does it really emerge?; The retentional passage of time; Memory; Diversity; Vividness; The Self; and Demergence. Keywords: Consciousness, emergent structure, physics, science, computational, integration. Introduction We would start by an in-depth analysis of consciousness, in which we would highlight its emergent structure. This structure being illuminated through many examples of different qualia levels, it would start to suggest general ways of looking at the entire existence, so it would open up doors for a reconciliation between present day Science and consciousness to be made. For this attempt, we need to clarify from the beginning the most prevailing 2 ontological concepts that we would be using. The first one is the statement that consciousness is all there is. This is easily justifiable by the fact that everything that we have are qualia. We explore the so-called “surrounding world” entirely through our perceptions. We see our way into the world, we hear its noises, we touch its structures, but all these are perceptions in consciousness indistinguishable from a dream-state. No matter how tempted we are to make the logical leap from perception to the reality of the objects presented to us in perception, this cannot be done if the attempt of understanding existence is an honest one. So, we are stuck forever in our own consciousness. But should we really limit our analysis to solipsism or should we allow for at least other consciousnesses to be present in existence? Indeed, it is almost as big a leap of faith as the one of believing that the * Correspondence: Cosmin Visan, Independent Researcher. Email: visancosmin17@yahoo.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 605 objects or our perceptions really exist out-there, to assume the existence of other consciousnesses. So, for the beginning we would limit ourselves to the study of only our own consciousness, making only in the end suggestions of how to approach the problem of other consciousnesses. One important characteristic on which the greatest emphasize will be put is the quality of each conscious state. The analysis that would be done in this paper would be one that would look at the qualities of qualia. The reason is that consciousness being all there is, existence is fundamental qualitative, as opposed to the quantitative way in which Science tackles the world today. This qualitative approach that would be employed in this paper will be shown to be the only way of pushing Physics forward. A proper understanding of what the true qualities involved in consciousness are will be the only way of understanding how Physics can be extended by integrating it into consciousness. The second ontological concept is the concept of emergence. Emergence is in general an ambiguous term, being sometimes classified into weak emergence, such as the ripples on the water, and strong emergence such as the emergence of consciousness from the brain [1]. Therefore, we need to state clearly in what way this concept will be used. In this paper, emergence is taken to be that phenomenon characterized by the fact that existence is structured in a hierarchy of levels, levels that have two properties: from the current level the next level that emerges from it cannot be predicted, and given a current level it cannot be reduced to the level from which it emerged. We would see many examples of this definition of emergence in this paper, but I would give here an example directly from consciousness, which even though not necessarily clear at this moment, it will become clear later on. From the level of black-and-white qualia, the level of colors cannot be predicted; and the level of color qualia cannot be reduced to the level of black-and-white qualia. This example might seem at this moment quite ad-hoc, but when integrated into a much larger emergent structure of consciousness it would make perfect sense. There are many other writings that treat emergence, but I find a fundamental flaw in all of them. The standard approach of emergence gives examples such as the emergence of the liquidity of water from the gaseous hydrogen and oxygen, or the emergence of the saltiness of NaCl from the metallic Na and non-metallic Cl. While all these analyses can have a useful practical advantage, they miss out on what exactly emergence actually is. Given the first ontological concept that we stated, emergence is only a phenomenon that takes place in consciousness, emergence is solely a property of consciousness. The only emergent phenomenon in the world is also the only phenomenon that exists: consciousness. So even though the above examples of water and NaCl are useful as simple-to-understand illustrations of emergence, they are in the end false. Understanding this fact, we can start the analysis of consciousness through the only type of emergence that exists: the emergence of qualia levels within consciousness. Because we are so immersed in consciousness, much of its structure becomes invisible to us. We simply take for granted whatever consciousness is offering us. We take for granted the objects that we see, the music that we hear, the feelings that we have, the persons that we are, and we just live our lives. A closer look though starts to show that all these are constructions in consciousness. No matter how much we are used to them, they are nevertheless constructions that we ended up having because of a long chain of evolutionary contingency. So, the analysis that will follow might seem random and unjustified. But careful reflection on the emergent ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 606 structure that will be presented, will show it to be a very plausible way of looking at consciousness. Some levels of the hierarchy might seem easier to be accepted, while others might seem more obscure. I will try my best to assure that the reader can see why those are really levels of the hierarchy and why they respect the properties of emergence: unpredictability and irreducibility. There is another property of emergence that hasn’t yet been stated, because it doesn’t appear in the standard NaCl-type look at emergence, but which is omnipresent in the true emergence of qualia levels in consciousness. That property is the fact that each level contains within itself identifiable traits of the levels that preceded it. We would not give an example now, because a much bigger hierarchy needs to be presented in order to show that a higher level of the hierarchy contains traits of levels multiple orders below it, going back to the base level of consciousness that will be shown to be the level of the Self. Also, this property will be of great help in integrating current Physics within the emergent structure of consciousness, what needing to be done for this being to carefully search within ourselves for clues that might relate to present-day Physics. Let’s call this property: specification. Also, to be noted is that the concept of emergence is tightly linked with the concept of the unity of consciousness, each emergent level being an irreducible unified whole, for example color red, or the taste of chocolate. Visual Structure Having laid down our purposes for this paper, let’s begin the search for the emergent structure of consciousness. Where should we start from? Let’s start from the visual qualia domain, being the most important domain for our human consciousness. When we look outside we see people, buildings, trees, streets, cars, etc. So there clearly are some structures at work in consciousness. All these qualia that we have when we look around are not some kind of mish mash, but are well defined entities. So, something is going on in consciousness that is presenting us all these structures. In day-by-day life we don’t call these things “structures”. We just take them for what they appear to us and live our lives based on them. But when getting to analyze them, they are actually structures created by consciousness. So, we have a first vague meaning of what a structure of consciousness looks like: different entities with well-defined boundaries. A tree is a tree, it is certainly not a building. Let’s now go into more details. If we take any one of these entities, we can say further things about them. A tree has a certain shape, it has a trunk like a cylinder and a crown like a sphere. Also, its trunk is brown and its crown is green. So, inside each entity we find a lot of other equally well defined sub-entities with their own qualities very different from the entity of which they are part. We have thus a first clue that there might be some kind of hierarchical dispositions of levels. One might say at this moment: “So what is the big deal of the fact that a tree has some shapes and some colors? It’s perfectly natural to be like this.”. And he is right. It is perfectly natural to be like this, because we got used to describe the various properties of things without getting to the realization that this can be done because there is a hierarchical structure to start with, that put at our disposition the ability to see things as having properties. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 607 But is things having properties the same with consciousness having a hierarchy? A hierarchy presumes lots of levels. But what more can be said about a tree (as a quale in consciousness) more than what we already said? Can we come up with some sort of analysis that will not put all the properties of a tree, like shapes and colors, on the same level? Let’s take for example shapes and colors themselves. Are they on an equal step when describing the tree? Or can we arrange them one on top of another? With little thinking we come up to the conclusion that shapes are made up of colors. You can have independent colors, like the whole visual field made up of green, but you cannot have an abstract shape without having some colors with which that shape can be drawn. So, there is indeed an inequality relation between shapes and colors, colors being indeed more fundamental than shapes, inequality which respects the properties of emergence. Shapes cannot be predicted from colors. If all that you were having were single-color full visual fields, you couldn’t have imagined how a shape would have looked like. A shape is made up of at least 2 colors present at the same time in the visual field. Two colors present in succession in the visual field would not have created shapes. And regarding the level of the shapes, it cannot be reduced to the level of the colors. You can indeed name the colors that a shape is made up of, but the shape cannot be reduced to colors, because shape is always at least 2 colors. Reducing shapes to colors would mean to reduce a shape to a visual field that contains only 1 color. But such a visual field would not contain any shape at all. The naming of the colors of a shape is not reduction, but is the third property of emergence that we presented at the beginning: specification, namely that each emergent level allows to identify within itself the levels below it. The importance of the distinction between reduction and specification is the fact that each new emergent level is something more than the sum of the component sub-levels. And that thing which is more than the sum of the component sub-levels is something with its own quality, that is totally distinct and cannot be predicted from the qualities of the levels from which it emerges. The quality of a shape is of a totally different kind than the quality of a color. There is no resemblance whatsoever between a shape and a color. A shape is a shape, and a color is a color. We will later talk also about the phenomenon of multiple realizability which will emphasize even more the drastic distinction between the quality of an emergent level and the quality of its sublevels. The only relation between levels is the relation of specification in which from a superior level, the component sub-levels can be specified. Are colors the most fundamental level of the visual domain? Not yet. We are still a long way to go. The next step comes from the observation that a color is never pure. The same color can be either darker or lighter. So, this suggests that there might be another level below colors. How can we identify that level? As we are getting used with the method of analysis, the way to identify that level is through specification. We can specify the fact that the same color can be either darker or lighter. So, there is another level below the level of colors that have the quality of darklight. But we know what this is. This is the black-and-white spectrum. To make sure that the analysis that we are doing is a proper one, we should ignore the levels above the level of colors, because as far as we can tell at this moment, there is no top-down influence in emergence, but only bottom-up. So, we will ignore shapes and other higher levels. All that we have are singlecolor full visual fields. In this field, colors can succeed one another, such that for example, after dark red comes light red. Since we are still able to make the difference between the shades of a color, we are thus assured that indeed the dark-light level is a level which is below colors, and not some higher level that comes from shapes or from objects. At this point it might be observed ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 608 that I’m employing the succession of visual fields, not only visual fields as such. So, there might be something more there that we are dealing with. And indeed, there is, but we are not there yet. We are doing a step-by-step uncovering of the emergent structure of consciousness. We thus got down to the black-and-white spectrum. Here, we notice that the level of black-andwhite spectrum contains an infinite array of shades of gray. The difference between 2 shades of gray is that one is darker and one is lighter. By specification, we thus identify the next sub-level, that being the level of black-and-white, a level that only contains 2 qualia: black and white. To check that we are still on the right track and we are still analyzing emergence, and not drifted into some loose analysis, let’s check again the properties of emergence for these last 2 levels that we got to: black-and-white and black-and-white spectrum which is made up of shades of gray. Given black-and-white, no gray can be predicted. We would just look all day long at black and white, with no chance whatsoever of imagining gray. And given gray, it clearly is something more than just black-and-white, so cannot be reduced to black-and-white. Notice that black-andwhite form together a level, and not 2 independent levels. The reason is that each shade of gray can be said to be either darker than some shade and lighter than some other. Having reached the level of black-and-white, is there something even deeper than this level that looks so primitive? Indeed, there is. We are still many levels to go, but we will make a halt here for the moment. This was only our first analysis, the easiest one. Deeper than black-and-white are more obscure levels that if we want to appreciate them at their fullest potential, is better to gain some more experience with other easier qualia domains first, especially since the levels below black-and-white are fundamental levels for many other qualia domains and not only for vision. Before going to other domains, we still have another point to emphasize about the level of black-and-white. Since what matters the most in our analysis is the quality of levels, and not just the name of levels, we have to pay a little more attention to black-and-white and understand what exactly is its quality. To say that its quality is that black looks dark and white looks bright, is not enough. They don’t capture what is important for the higher levels that emerge from them. If we say that their main qualities are that one looks dark and one looks bright, then we would find ourselves in trouble when we go up to the level of the tree for example. When we see a tree, we don’t actually have direct specification of black-and-white as such. But this is not good. If we are to truly understand the emergent structure of consciousness, we need to identify exactly what the quality of a level is, such that we can easily identify it from a higher level. If we limit ourselves to saying that the quality of the black-and-white is darkness and lightness, we would have a tough time going down from the level of tree to the level of blackand-white, having to reproduce all the steps that we did above. This might not seem that hard here, but it would be truly problematic if we would be dealing with hierarchies of hundreds of levels. So maybe there is some better quality that black-and-white can have, such that we can directly identify it from the level of the tree, not having to pass through so many intermediary levels. So, let’s try to find that better quality that can ease our work and our thinking in the future. If we look at a tree, what quality does it have such that might allow us to jump directly to the blackand-white level? If we think carefully, we arrive at the conclusion that a tree is a visual object. In other words, a tree is something that is seen. So, there is a quality in the tree that makes it to be a ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 609 visual quale in the first place. So, by specification, we identify in the tree the quality of being a visual quale. Where could this visual quality come from? It probably must come from the most basic level of vision itself. By the above analysis of step-by-step going down in levels, we reached the bottom of the visual domain when we reached the black-and-white level. An interesting proposal arises here: the true quality of the black-and-white level is the quality of being visual. To see is at least to see black-and-white. Careful consideration of the analysis from the above paragraph teaches us an important lesson. It gives us an intuitive feeling for what qualities actually are and how they propagate higher in levels. When analyzing the emergent structure of consciousness, we should always try to be subtler in what we uncover. As for example in the analysis just done, we shouldn’t have been confident when the black-and-white level was reached. A more careful reflection at the entire emergent structure of visual qualia showed us that more subtle identifications of the qualities involved can shed more light on how consciousness is actually structured and what is the real importance of the qualities involved. Black-and-white might seem simple, but when taken as being actually the quality of seeing itself, they become of tremendous importance, from them the entire visual domain being emerged, each complex quale that we see when we look around inheriting their very essence of being seen all the way from the level of black-and-white, which is the level of the seeing itself. The importance of such careful analysis will show itself very useful later on when integrating Physics within the emergent structure of consciousness, where we would have to pay very careful attention to the qualities that we are dealing with. Because otherwise, we will get stuck in mathematical equations and we will not be able to see any way of how such equations can be integrated into consciousness. Other Qualia Domains Our human consciousness doesn’t offer us that much structure and clarity as the visual domain. But we will nevertheless try some short analysis for other qualia domains in order to emphasize similarities in how consciousness emerges its complexities in various directions. In a previous paper [2], I discussed the similarities between temperature and colors. I would like to retake a little that analysis here, but enrich it a little in the light of the new arguments. In [2], I presented the reason for why very hot objects feel the same as the very cold objects. The reason was shown to be the fact that each temperature quale is a combination of an intensity component and a warm/cold component such that when intensity is increased, it becomes the dominant component, so in case of extreme temperatures very hot feels the same as very cold: they feel as pure intensity. Then the comparison was made for colors and was shown that the same structure is involved, each color being a combination of black-and-white spectrum and a certain hue, such that when the intensity of the black-and-white spectrum is extreme each color looks the same: white. What I would add here, in the light of the new understanding of the actual quality of the blackand-white level is that the intensity component is actually the emergent level of the base of a certain domain. To see how this is so, let’s reflect a little on how very hot and very cold feel like. They not only feel the same one with the other, but they also feel the same as the slap of ruler on the skin or a short pinch or a sting of a sharp object. So, what is this quality that is involved in all ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 610 these acts? What I would suggest is that it is pure touch, is the quality of touch itself, in exactly the same way that the black-and-white is the quality of sight itself. And in exactly the same way that from black-and-white other levels are being emerged, such as colors, also from touch itself (notice our lack of vocabulary for when talking about other qualia domains besides vision) other levels are emerged such as warm/cold and texture, from texture the level of the objects being emerged: it’s one thing to feel something soft, it’s a totally new level to know that that something soft is a blanket and is yet another totally new level to know that it is my blanket. So, we see a first similarity arising: there is a base for each domain, which is quite simple: I see or I don’t see (black-and-white), I touch or I don’t touch (lack of vocabulary to name these qualia), and these base levels give first birth to intensity levels such as the black-and-white spectrum with its gray qualia or the increasing sharpness of a touch from a soft touch to an intense pinch. Getting to grips with this way of analyzing emergence, we would now easily identify the emergent structure of sounds domain. The highest level of one of the emergent branches of sounds that we have is the understanding of a language. This level emerges from the level of the sounds. To quickly check once again the properties of emergence: just having sounds you cannot predict the Chinese language, and having Chinese language, it cannot be reduced to sounds. A reduction to sounds would be how a foreigner that doesn’t understand Chinese hears this language. That person would only hear random sounds. The understanding of Chinese is something more than just the sum of the heard sounds. Another branch of the sounds domain is represented by the level of music that also emerges out of the sounds level, but it emerges in a different direction as compared to the level of a language. And here we also have the properties of emergence: it’s a different experience to listen to your favorite music as compared to listening to a music that you don’t get. Your favorite music is on a different qualitative level from just the level of the sounds, while a music that you don’t get sounds just like random sounds. In that case, what happens is that your consciousness doesn’t emerge the corresponding music level and it just remains on the level of the sounds. The analysis can be continued by digging deeper into sounds by specifying pitches, loudness, chroma, etc. But because I consider that the reader has started now to understand how consciousness is structured in a hierarchy of emergent levels, I would go to more interesting cases and see how levels can interact among each other, and in this way, we can further pursue our goals of finding a way for the integration of Physics into consciousness. Top-down influence in levels So far, we presented the emergent hierarchy of consciousness in a “pictorial” form, creating the sensation that this hierarchy is something fixed that doesn’t allow for any dynamics. Fortunately, there are more interesting features of the structure that allows us to be alive and actually live a life. For this, I will take a favorite hierarchy of mine that illustrates the best how levels don’t just emerge one on top of another in a fixed manner, but that the lower levels are influenced by the higher levels. This hierarchy is the hierarchy of a written language. I like the written branch of a language because it is part of the visual domain, and as we saw, the visual domain is the richest ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 611 and clearest for our human consciousness and using it we can illustrate much easier the phenomena that we are interested in. With no further ado, let’s have a look at this hierarchy. Analyzing written language, we are situating ourselves in the visual domain. As we saw, this domain has at its basis the black-and-white level. From this level, we saw how the black-andwhite spectrum emerged, then colors, then shapes. But because branches of the emergent structure can emerge in different directions, we can have written language without some of the levels that are usually involved in the visual structure. So, from black-and-white we can jump directly to shapes. Using black-and-white, we can scribble different shapes on a piece of paper. These shapes in and on themselves are nothing more than shapes. To get to language, a further level needs to be emerged, and that first level is the level of the letters. Suddenly, the strange shape “A” becomes letter A, the strange round shape “O” becomes letter O, and so on. But gathering letters around doesn’t make anything more meaningful then their own sounds (yes, language is actually an emergent level out of visual and auditory qualia, but this can be neglected for the analysis that we are doing now). From this level, reading the group of letters “asdfadsfa” is not different from reading the group of letters “consciousness”. A totally new level is needed to be emerged in order for new meanings to be understood. Thus, from the level of letters the level of words is emerged. At this level, the word consciousness is a totally different experience that just the group of letters “consciousness”. In the same manner, just gathering words together doesn’t make for anything more than just words. In order to make something meaningful out of words, the level of sentences must be emerged. To make sure once again that indeed we are dealing with emergence climbing all these stairs, the reader can take once more any 2 levels that he likes and verify the properties of emergence. To easily test this once more, Chinese shapes can be employed by someone that doesn’t understand Chinese, to see that indeed there is a stark difference between shapes and letters. We have now described yet another emergent hierarchy. But this time we would see something more about it. The next phenomenon would be later on used to add up to the arguments for how and why Physics is itself one of the emergent levels of consciousness. An interesting way of how the levels of the hierarchy interact is revealed by this written language branch that we selected. When we write something, all that we have is the idea about what we want to write. Then all of a sudden, sentences are being formed by themselves, sentences which contain words, words which contain letters, letters that are being drawn in specific forms, forms which are black on a white background. What is interesting here is that each level takes care of selecting its suitable sub-levels. My idea of what I want to write, automatically selects the proper sentence to express the idea. Then the sentence automatically selects the proper words to contribute in a holistic way to the entire sentence. Then each word automatically selects the proper letters to contribute in a holistic way to the entire word. Then each letter automatically selects the proper shape to represent it. And then each shape appears of a certain color such that it can be identified from the surroundings. Of course, what we ultimately have at any one moment is just the highest level of a hierarchy. But this highest level has built into it the proper hierarchy from which it emerged. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 612 So, if we want to influence lower levels, we can do this by acting directly from the highest available level. If we want to put together the letters “d o g”, we don’t have to struggle putting them one by one. We just have to use the emergent level of words, think the word “dog”, and the level of the letters is automatically generated. This suggest a very interesting possibility: whatever the entire emergent hierarchy of consciousness that makes us who we are is, we can influence it directly from the highest level that we have available. Of course, in order to not make blind tries, a proper understanding of the hierarchy that is involved needs to be had. But once the hierarchy is known, we can play with it directly from the highest levels. This is also mentioned by Rabindranath Tagore in Sadhana when he talks about the Upanishads. He notices how even though literature conforms to the rules of grammar, it is nevertheless an act of freedom [3]. An even more interesting example will be given later on about pleasure and pain, but we are not yet in the possession of the entire needed hierarchy. The real importance of this observation about how the higher levels influence the lower levels will show itself when integrating Physics into consciousness, where we would see how higher levels in consciousness can have effects on what we take to be the physical world. Multiple realizability The next feature that emergence is presenting to us is the fact that the hierarchy is not linear, but that levels can emerge in various ways one from another, different levels emerging the same level, or one level emerging multiple levels, or levels meeting at one point (through the process of the unity of consciousness – not discussed in this paper) after having emerged from a common sub-level. We already encountered this manifestation of emergence when we skipped the levels of black-and-white spectrum and colors in the above section about written language. The level of the shapes doesn’t emerge only from the level of colors, but it can directly emerge from the level of black-and-white. We can even have another look at this branching. We can take 2 branches: black-and-white -> shapes and black-and-white -> black-and-white spectrum -> colors, and then unify the highest levels of the 2 branches into a single level of colored shapes. A revealing example is the one in which the letters are messed up in the words of a sentence, yet the higher levels are still emerged, as for example: “In tihs setnence, the letrets are totalty mesesd up, yet you are stlil albe to udnertsand it.”. Another trivial example is each person’s handwriting. Each person has his own shapes for the letters, and if the shapes are not actually extremely bad, you can understand many handwritings, the level of letters being emerged from a high variability of shapes. As an example for branching, the duck-rabbit image can illustrate this well. One of its base levels is the level of the black-and-white shape that is nothing more than a shape. But from this shape, various levels can be emerged, the shape being able to be seen as either a rabbit or a duck. And if we are talking about rabbits, the level of “rabbit” can itself be emerged from a variety of sublevels: it can be emerged from this kind of black-and-white sketch, or it can be emerged from a colored cartoon, or it can be emerged from a real picture of a rabbit, or it can be emerged from a circle and 2 lines sticking out of the circle, or even from hearing the spoken word “rabbit”. So, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 613 we are seeing a wealth of relations between the various levels of the hierarchy. This is a good thing for our future search for integrating Physics into consciousness, because it will offer us a great guesswork space, not having to find a unique place for Physics to come in. Does it really emerge? Before going on with more difficult analyses, a natural question might arise at this moment: Does it really emerge? Or in other words: Do the emergent levels actually have an ontological status? Or are they merely convenient epistemic descriptions that we use to talk about a consciousness that only exists on one level and all its qualia are just entities that allow for descriptions, descriptions that although expressible in a hierarchical vocabulary, don’t actually imply any ontological hierarchy? Having now so many examples that made us get a feeling for what emergence is, this question can be easily answered: the levels are really ontological. To strengthen even more our intuition that we are indeed dealing with ontological levels, let’s take some more examples. One would be again the duck-rabbit image. Even though the shape is the same, the duck and the rabbit qualia are clearly distinct entities both between each other and as compared to the shape from which they emerge. If the duck-rabbit image is too popular and its popularity obscures its importance, we can take any inkblot shape. If we are given an inkblot shape, we just look at it and see a shape. But if someone tells us: “Look, there is a butterfly there.”, all of a sudden, we see a butterfly. Having now the experience of a butterfly, we can compare it with the previous experience of a shape that we had, and clearly understand that seeing a butterfly is a totally different experience than seeing just the mere shape. So, the levels clearly are ontological. Let’s take some more examples. It can happen to us that when we hear a new song to not understand it. We just hear a series of random sounds but we simply don’t feel anything listening to those sounds. But then, after we listen to the song a couple of times, the experience starts to change, we actually get to enjoy the song. So, we are clearly accessing a different ontological level that is more than just the sum of the sounds. What each emergent level has more than the previous levels doesn’t necessarily have to be expressible in words. It is enough to analyze it in introspection and see for ourselves that indeed an emergent level is more than the sum of its sub-levels. Another interesting example to be brought here is the functioning of the faculty of understanding. Each new understanding that we acquire in any given field is of a totally different quality than the elements from which it emerges. A notable mention here, as argued by Roger Penrose, is the mathematical understanding. Penrose argues [4][5], that Gödel’s Theorem suggests that our mathematical understanding in consciousness functions in a non-computational way. What this means in the light of emergence presented in this paper, is that each mathematical understanding that we acquire is a discrete jump/an emergent level from the elements that give rise to that understanding. A simple example is Pythagoras’s Theorem. The understanding of this theorem is a totally different level than understanding what triangles, angles and lengths are. A subtle distinction must be carefully made here. In the spirit of current reductionist science, it might seem that Pythagoras’s Theorem can be reduced to triangles, angles and lengths, this appearing to contradict emergence which doesn’t allow a level to be reduced to its sub-levels. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 614 The distinction that needs to be made here is that we are not talking about Pythagoras’s Theorem as if it is an independent existing entity that, in the spirit of independent-of-consciousnessexisting-entities of current science, can indeed seem to be reducible, but we are talking about the understanding of Pythagoras’s Theorem, understanding which takes place in consciousness. When this distinction is being made, we can introspect and see that indeed the understanding of Pythagoras’s Theorem cannot be reduced to the understandings of triangles, angles and lengths. If Pythagoras’s Theorem is too familiar to us and we cannot spot the fact that its understanding in consciousness cannot be reduced to the understanding of its elements, we can take a less familiar example, for example Fermat’s Last Theorem. We can all understand what numbers, powers, addition and equality are. We can even understand the fact that the theorem is true. But to understand why the theorem is true, we need a totally different mathematical emergent level, which if we are not mathematicians, we are lacking it. So, there is indeed a jump from understanding certain mathematical elements present in a theorem, and understanding the theorem itself. Thus, we see that mathematical understanding functions exactly like the rest of the emergent structure of consciousness. And this is generally true for any kind of understanding. Based on its Gödel’s Theorem arguments, Penrose then goes and argues for the existence of something beyond present-day Quantum Mechanics that takes place in our brains that should incorporate non-computational elements. In the light of emergence, we would present later on how such extension of Quantum Mechanics will be made, extension that will situate Quantum Mechanics on certain emergent levels parts of consciousness. The retentional passage of time So far, we presented many features of emergence as they reveal themselves in the higher levels of the hierarchy. Doing so, the reader was able to familiarize himself to emergence through easy to grasp examples that are accessible to introspection with almost no effort at all. But the analysis that will follow will subdue the introspection to some greater efforts. Therefore, I will ask the reader to pay closer attention to his introspection when reading the descriptions that will follow. The descriptions might not seem that profound at a superficial look, but they will actually contain understandings without which the true emergent structure of consciousness will not be able to be grasped. In my opinion, this section and the last section when the integration of Physics will finally be done are the most difficult to understand because they challenge the most our intuitions. With this in mind, let’s start to analyze time and see what it has to do with emergence. If there is one point at which Physics can be reconciled with consciousness, this appears to be time. Everything else seems so utterly different that no chance of integration can be made, what possible relation being found between the quale of red and the electron or between the taste of chocolate and quasars? Time seems like a good starting point, time being something that takes along for the ride everything in this universe, both electrons and consciousnesses. We are all in time together. If I am in the same referential frame with an electron, a 1-to-1 relation can be established between my moment in time and electron’s moment in time. But at a closer look, some strange things will be noticed. Before getting to properly analyze time, we should first make the remark that the only time that we have is the time of consciousness. Then from this ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 615 time, physicists extrapolated an external physical time that is like an arrow and where events succeed one after the other, such that when a consciousness is looking at the axis of time, it always finds a relation of 1-to-1 between what it experiences and what is happening in the socalled “physical world”. If I see an electron at 3 o’clock, my seeing the electron and the electron are both happening at the same time (adjusting for the speed of light). This extrapolation of time from consciousness to the “physical world” proved unexpectedly successful, although as we will now see it doesn’t correspond to the actual structure of time in consciousness, being actually in quite big discrepancy. In what follows, by “time” I will only refer to the time of consciousness. For the case of its extrapolation to the “physical world” I will explicitly name it “physical time”. This extrapolation starts from the intuition that events succeed one another in consciousness. If I watch a stone rolling down the hill, each lower position of the stone follows a higher position. If I see people walking on the street, each step follows a previous step. If I listen to a song, each sound follows a previous sound. At a first look, this is how time seems to be structured in consciousness: as a series of events that follow one after the other. But at a closer look, there are certain events in consciousness that seem to not be captured by this picture. One first step in beginning to see why the succession picture has something wrong about it is the concept of succession itself. Succession implies the existence of infinitesimal moments of time that follow one after the other. But the qualia of words don’t seem made up of an infinitesimal succession of letters or even of sounds. A word seems perceived as whole, even though in the succession view of time it should be made of many infinitesimal temporal parts. So somehow, time seems to be made of more extended temporal chunks, instead of infinitesimal ones. If this is the case, a discrepancy seems to appear between it and the physical time. If we are to put on the axis of the physical time an entire quale of a word, where will we put it? A word being perceived as a whole in consciousness, it cannot be split into letters or sounds and then make correspondence between each sound in consciousness and a certain moment of physical time. A physicalist might still insist at this moment that by paying careful attention to each sound of a word, this correspondence can actually be made. He might argue that brain scans can be made and identify each sound as it is being created in the brain and that would be the necessary and sufficient correspondence between the sounds of a word and specific moments of physical time. And indeed, I also consider that the case of words as samples of extended temporal chunks in consciousness is not a very illuminating case for the structure of time (even though they actually are holistic structures of time; just not that illuminating as an example). Fortunately, there are certain cases where the structure of time surfaces in unequivocally manner, showing that indeed no correspondence can be made between it and the physical time. This is not something new, writings about time being made by Bergson which talked about duration as a continuous, immeasurable and unquantifiable flow and then Husserl identifying time as being made out of primal impressions, retentions and protentions [6]. More recently, Susan Blackmore [7] argues for the fact that there is no stream of consciousness, offering some revealing examples of how time should not be viewed in a linear manner. I will come up with similar examples and expose the structure of time. Even though the exact details of my analysis will differ from the above mentioned writings, they will be similar in spirit, what mattering at this moment not being ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 616 the exact details, but how time can be viewed as just another emergent level in consciousness and so, how it can be integrated into the bigger picture of the emergent structure of consciousness. The most revealing example is as follow. Let’s say that you are John and you are at a party with lots of people talking around you. Let’s say that you are also caught in a conversation and your attention is directed to what your dialogue partner is saying. So, what you have in your consciousness are her words. But then, someone around you, talking with some other people, says something like: “Guess who I saw at this party! It’s our high school colleague, John!”. What is interesting and of most importance here, is that you somehow hear the entire sentences! And the way in which you hear the sentences is as if you were paying attention to them as they were being spoken, even though you were actually immersed in a totally different conversation and you were clearly hearing the words of your dialogue partner, and not at all hearing what other people around you were talking. So, what is going on? Now, because without the understanding of this example no further progress can be made in understanding the emergent structure of consciousness, I will insist on it as much as I can. Therefore, the reader having no other choice than to understand what is happening here, I will draw the first graph of this paper. To make the graph easier to follow, let’s name the characters. You are John and you are having a conversation with Alice. Your former high school colleague is Bob. In the lower part of the graph we will draw the events as they take place in the physical time. In the upper part of the graph we will draw the events that take place in the time of consciousness (see Figure 1). Let’s now follow carefully what is happening. In the physical time, two events are happening at the same time. One is your conversation with Alice, the other is Bob’s remark. In the time of consciousness, as long as you talk with Alice, only one thing happens: you hearing your conversation with Alice; Bob is talking, but you don’t hear anything of what Bob is saying. Then, Bob reaches the moment when he utters your name. Then, something apparently magic happens: you not only hear your name, but you hear the entire Bob’s remark! And it’s more than this. The way in which you hear Bob’s remark is not as if it has been recorded somewhere in your brain as it was being spoken without you being aware of it, and now it is being played back to you, having a physical time extension of the same extension that it had when it had been uttered. This doesn’t happen because given the fact that to utter the remark takes few seconds, you would need for the next few seconds to be deaf to what Alice is still telling you. But you are not deaf to Alice; you continue to hear what she is telling you. So, there is no place in the physical time to squeeze those few seconds. Yet, you still hear Bob’s remark! And the way you hear it is as if you were hearing it as it was being uttered. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 617 Figure 1. The retentional structure of time I want to insist even more on this example, because being used to regard time as something ordered linearly in a successive fashion, we might be faced at this moment with a difficulty of properly appreciating what is happening here. We need to understand that if the time of consciousness would be structured in a linear manner as its extrapolation to the physical world is taken to be, then what Alice and Bob were saying would be superimposed and you would only be able to hear only what one of them is saying. So, if you were paying attention to your conversation with Alice, you would at most hear only your name when Bob would finish his remark, because your name would draw your attention. And the interval in which you would hear your name would be taken from the time of hearing the conversation with Alice. But this is not what happens. What happens is that until your name is being uttered by Bob, you only hear the entire conversation with Alice. And then, after your name is being uttered, you don’t hear only the name, but you hear the entire Bob’s remark. Where can this be squeezed? The readers are asked at this moment to search in their memory for when this phenomenon also happened to them. Because without finding this phenomenon in reader’s own introspection, this example would seem meaningless and absurd. The only conclusion that I can draw from here is that the entire Bob’s remark is being heard in our consciousness in an instant of physical time. Therefore, no word of the remark can be placed anywhere on the axis of the physical time. Reported to the physical time, the entire remark takes place all at once in consciousness. On the other hand, in consciousness it has an extended temporal duration, and one that feels as if we were hearing it as if we were paying attention to it as it was being uttered. In literature, this phenomenon is called “retention”. This refers to the fact that time in consciousness is not being experienced moment by moment as it happens in the physical time, but that events from the physical time are first gathered somewhere (i.e. the brain, or somewhere else), and when meaningful information is detected, then a holistic temporal construct is created that contains the proper meaningful information, and this construct has the feel of a temporal passage. Thus, the title of this section: the retentional passage of time. Time in consciousness is a holistic retentional entity that has the feel of passing in a continuous manner. Notice here that if no meaningful information is detected, no time is constructed. If Bob would have finished his remark by a different name, you wouldn’t have heard anything from what Bob said. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 618 Going once again back to the above example, let’s finally make proper sense of it. First, as we were having the conversation with Alice, smaller retentions were being constructed, for example words or small groups of words, and we were experiencing the passage of hearing the conversation with Alice. At the same time, somewhere the words of Bob and the words of other people in the room were being gathered for analysis. Then, when Bob uttered our name, an entire meaningful piece of information was detected: the fact that Bob was our high school colleague. Therefore, a bigger retention was created and was given to consciousness to experience it. One aspect of this retention is that it also has physical time references. Therefore, given the fact that Bob remark happened at the same time with Alice conversation, the construction of the retention took into account this fact and the final retention that was given to consciousness to experience also contained this temporal reference. Therefore, the experience in consciousness is that we were being aware of Bob’s remark as it was being spoken at the same time as the conversation with Alice. Notice that there is no moving back in physical time here. Is just the construction of a quale, that has as a content a past temporal reference. Because of this content, the quale acquires the quality of being heard as if we were paying attention to it as it happened in the past. And now let’s make the most important remark of this section: time is just a quale, like any other quale, like for example color red. Yes, color red seems static and time seems dynamic. But this is not a difference in nature; it is just a difference in quality, quality that is generated by content. For example, hunger feels the way it feels because it has the content that we need to eat something, thirst feels the way it feels because it has the content that we need to drink something. In the same manner, the quale of time seems to pass, seems to be dynamic, because it has the content of temporality. It might seem circular: “time seems to pass because it is temporal”, but it is not circular. There are 2 different meanings here. First, “time seems to pass”, refers to the felt quality. Second, “because it is temporal” refers to its semantic content. The analogue for hunger is: First, “hunger feel the way it feels”, refers to the felt quality. Second, “because it has the content that we need to eat something”, refers to the semantic content. The conclusion would be: there is nothing dynamic in the universe. As also noted by Zeno: there is no change. There are only qualia that inherit their qualities from the semantic content that they have. As I noted from the beginning of this section, I realize that these might be difficult things to understand, but with proper reflection and especially with introspection from own experiences, I consider the conclusions to be solid. And even if the conclusions presented here might not be correct, the time of consciousness, the real time, is certainly not linear, and a link with the extrapolation of physical time is certainly not possible. A suspicion might arise from the reader now: “Ok, I can understand that if there is only 1 consciousness in existence, the entire dream of consciousness can be taken to be just a quality, with no actual change in a physical world. But our world seems to be populated by many consciousnesses, and these consciousnesses seem to interact among them. After all, if Bob weren’t to say that remark in a real changing physical time, then John wouldn’t hear anything in his consciousness.” And this suspicion is well founded. We will take care to treat it later on when we will talk about the interactions of consciousnesses and how these interactions create what appears as the Theory of Relativity. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 619 In the end of this section it’s good to give more examples in order to show that this phenomenon happens more often than expected. For example, you are in a room in which a background noise is being heard, for example the noise from a refrigerator. At the beginning, you might notice the sound, but after a while you start doing other things and stop hearing the sound. But when the refrigerator stops, you notice its stopping. But the way in which you notice it is not just by hearing the moment of stopping. Instead, you hear as if you were being aware of the noise as it was being produced and only then you notice its stopping. Another example: you just used your phone and you let it turned on your desk and you start doing something else, like typing on the computer, and stop seeing the phone. Then, when the screen of the phone turns off, you don’t notice only its turning off. But the experience that you have it that of seeing the phone screen still being on and only then you see its turning off. So, we see that this phenomenon happens all the time. It is not some exotic manifestation of the time of consciousness, but is the most mundane of its manifestations. Returning to emergence, we can now easily make the integration: time is an emergent level that is below the levels that we presented in the first part of this paper. For example, when we got down in levels in the visual domain, we stopped at the level of black-and-white, not seeing anywhere where we could possible continue our descending. But now, reflecting again on vision, we notice that vision is dynamic: we look around and we see people walking down the street, birds flying in the sky, trees moving in the wind, etc. So, vision also has a temporal quality. After this section, we can now easily say where this quality comes from: from the emergent level of time, which is below black-and-white. Also sounds and music and poetry, they all inherit their temporality from the emergent level of time. To emphasize once more, what seeing a moving object or hearing a song have, is a quality of temporality. They are not dynamic in the sense of physical-world-objective-dynamics. They only have the quality of temporality. Nothing changes. Is just that these qualia have the quality of temporality, quality inherited from the emergent level of time. Memory Slowing down the pace a little, we will now continue our descent in levels. Having revealed the emergent level of time, we can take the tool of specification and see what is hidden below time. Because of the analysis done, time can now expose the level from which it emerges with the most ease. Time having a retentional structure, it requires a built up from elements that can be retained throughout its structure. For example, when we read a sentence, the sentence only makes sense because we are able that at the end of the sentence to still have in mind the beginning of the sentence. This is intrinsic to the retentional structure of time. If the beginning of the sentence were to be lost by the time the end is reached, no meaning for the sentence could be constructed, so no time would even be perceived. For the very existence of the emergent level of time, its retentional structure needs to be of such a kind that it keeps throughout it the proper meanings to sustain its existence. We thus identify the level of memory. Memory contributes in at least two ways to how the higher levels feel like. One way is the flowing of time which is more than a succession. The second way is in the process of remembering. Remembering something is different than imagining something, even though both have the same quasiperceptual feel to them. Even though the process of remembering acts in the same way as the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 620 process of imagining, in that both bring fade qualia to consciousness, remembering feels different than imagining and by that difference in feeling we can tell memories apart from imaginations. Surely the remembering can be mistaken, but a certain veracity exists such that the process of remembering is indeed bringing to consciousness qualia that we experienced in the past. One more thing that the level of memory is probably doing if the functioning of emergence presented in this paper is true is that when propagated higher in the hierarchy it makes each experience a memory. Every quale that we have should also be stored in memory, memory being an emergent level of consciousness, and not some structure in the brain. We would see more about this later on when talking about the powers of the agency. One thing the reader might notice both for memory and for time is that in contrast to the higher levels discussed for example for visual domain, there appear to be no quality in itself that can be experienced for memory or time, i.e. there appear to be no pure time or pure memory that can be experienced as such. Surely time and memory are being found as part of the higher levels, but they don’t appear to be possible to be experienced as pure qualia, this questioning their validity as ontological levels. We would talk about this later on, after we will present the entire emergent hierarchy, because also the next levels will appear to suffer from this shortcoming. Diversity In order for memory to exist it must make a differentiation between it and other qualia. If no differentiation would be made, then no need for remembering would exist. There would be only 1 quale present in our consciousness for our entire existence. Then, if only 1 quale would have been present to consciousness, no time would have emerged either, and generally nothing would have happened, this not allowing for any thinking process either. So, we see that in order to have any meaningful consciousness at all, some diversity is needed. Because we are now in deep and obscure levels, it is hard to make the easier identifications that we did for the higher levels and just say: “look, this is the quale of diversity” in the same way that we could say: “look, this is black-and-white”. But if we developed a sense for how the analysis in this paper was done, we figured out by now how the lower levels make themselves felt in the higher levels. And when we experience for example visual scenes, we can clearly identify that the scenes are not single-color full visual fields, but that they are full of details. And in the spirit of emergence, this diversity that we find in a visual scene can only be possible because somewhere deep-down in consciousness there exists an emergent level that has as a quality the quality of diversity. And then this quality is inherited in the higher levels allowing them to have any richness and meaning at all in the first place. Visual scenes, music, food, touches, emotions, thoughts, they all contain diversity. So, diversit y is a quality of these higher manifestations of consciousness. We raised a warning from the beginning of the paper, namely the fact that the analysis of consciousness would be made qualitatively. With each level that we analyze we understand better what this type of analysis involves. And this is seen even more here. We tend to take the diversity in our qualia for granted. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 621 But this is only possible because diversity itself is a quality. There might exist the temptation to say that even though colors and objects and sounds and tastes are indeed qualities, a rich scene made up of these qualities is just a combination of them, without actually bringing anything extra to the final quale. But such a reasoning doesn’t fully appreciate the qualitative analysis proposed in this paper. A full appreciation for what such a qualitative analysis presupposes, would make us identify the diversity that we find in a quale not just as a combination between sub-qualia, but as a quality itself. And because diversity is found everywhere in our qualia, including both static ones such as images and dynamic ones such as the passage of time, then diversity must be an emergent level situated deep-down in consciousness. Because the levels that we are dealing with now are more obscure than the higher levels, the ordering of the levels in the hierarchy might be harder to be made. My intuition makes me situate the level of diversity below the level of memory and above the levels that will be presented next. But I will allow myself to be mistaken about this order and the reader might come up with a better ordering of the levels in these obscure depths. Vividness Having now accounted for the diversity that we found in our qualia, are there still more qualities involved in a final experience? If we would have had only our waking state consciousness, it would have been harder for us to identify anything else in our final experiences. But, our human consciousness presents us with some alterations of the normal waking state, and from them we notice that a certain experience can be given to us in a variety of degrees of vividness. The same quale, as for example color red, can be seen either as a high vivid experience while in the waking state, but also as a fade experience when used in imagination. Also, there are certain dreams or drugs-induced states when it looks even more vivid than in the waking state. So, in order for a quale to exist at all, it needs to have a degree of vividness. We thus identify another quality that contributes to our consciousness, that being the quality of vividness. To fully appreciate both vividness and the above quality of diversity, it’s interesting to have a look at how exactly does vividness acts on the above levels. The most useful tool for this analysis are the images obtained on certain psychedelic drugs, as for example ayahuasca. What the images obtained on ayahuasca strike on the first sight is their beauty given by their tremendous diversity in details. These images are the most detailed experiences that we can have. So, what is creating this tremendous diversity? One answer would be that under the influence of such drugs, the activity of the brain increases many folds and such increased activity is working hard to create such scenes that in normal waking state we are not even near having them. Interesting enough, this appears to not be what happens. Recent experiments conducted by Robin Carhart-Harris in conjunction with David Nutt actually showed that the opposite happens [8][9]. When on psychedelic drugs, the activity of the brain decreases while the details of the experienced qualia increase enormously. How can this be explained? How can you get so many details when the activity of the brain decreases? Shouldn’t such details be created by more intensive computations as it is currently assumed? ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 622 In the light of the emergent structure presented in this paper, the question can be easily answered. Since the level of vividness is a level found deep-down in the structure of consciousness, all you need to do to obtain increased details in the higher levels of the hierarchy is not to undertake some complex computations, but only to increase the level of vividness and then you get for free all of the above effects. Also, the effects obtained on such drugs reassure us that we ordered correctly the levels in the hierarchy. The increased number of details that are found in such images shows us that indeed vividness is below diversity, otherwise vividness would not have been able to act on the diversity level leading to the creation of such detailed images. Even more so, this reassures us that diversity is indeed an emergent level of the hierarchy, and not just a pseudo-level formed from combining true levels. If diversity would have been just a pseudolevel, then vividness would have not acted on it and so the amount of details found in the ayahuasca and other drugs images would not have been obtained. In that case, vividness would only have affected the vividness of colors or of the final objects, but it would not have created that tremendous diversity. We would just have seen images to be more real than in reality, as for example drawing a dinosaur and seeing it as getting out of the paper to eat us, but this would have been the only type of vividness increase obtained by taking such drugs. Instead, also the diversity blooms. This is most likely possible because diversity is an actual emergent level of the hierarchy. Also, the level of time is affected, reports of people on such drugs stating great increase in the experiences of passage of time, some even quoting of having spent centuries in those altered states of consciousness. This again, on the light of the hierarchy presented in this paper, happens because the level of vividness is below the level of time and this way, it influences the quality of time. An objection can be raised at this moment. If vividness acts on all of the above levels, then why doesn’t it also act on the thought process making us having clear thoughts that will enable us to easily find answers to all the problems of science? One explanation, looking at the empirical findings from brain scans, is that the observed decline of the activity of the brain while on such drugs might be responsible for the higher order thought processes. It is possible that consciousness in its “purest” form is a chaotical delirium. And evolution acted on this chaos and created filtering structures in the brain that helped the being to survive in its environment. Probably, the thought process is such a filter that helps construct higher order meanings in consciousness, filter which inhibit the free manifestation of vividness on the actual consciousnesses that we have. And what these drugs might be doing is to eliminate this filter, and so, the vividness level is free to act on the remaining levels. This also correlates with my own experiences. I haven’t found in literature reports of the experiences that I am about to report, so they might be new knowledge to be brought into literature. It sometimes happens to me that if I wake up from a dream during the night and I stay in bed with the eyes closed and I pay attention to what I am seeing, images start to appear into my consciousness. And those images are of the same kind as those reported by people taking ayahuasca. The images are incredible detailed and beautiful. They are the most beautiful images that I ever saw. They succeed one another at a rate of few a second. And they even follow a certain artistic style. Each night in which I have them, they are different, each night having a specific artistic style. They could be just geometrical, but most of the time they are not, they are complex images with complex objects. One of my favorite was seeing a visual field full of flowers that obviously don’t exist on this planet, but which on that image were diverse in all of ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 623 their characteristics: colors, shapes, species, sizes. It was as if seeing the paradise. The explanation for having these images at night after waking up from sleep is the same as above: the thought process when just waking up is not running at its full potential, so the level of vividness is free to act on more primitive levels, such as visual qualia, and so create these fantastic images. Having analyzed the level of vividness, we need now to clarify what exactly is its quality. What vividness appears to do is to increase the quality of other levels. Each level becomes more of itself: diversity becomes more diverse, colors becomes more intense, music becomes more beautiful (because to classify a series of sounds as music in the first place, a dimension of beauty is required: only a series of sounds that we like we consider them to be music; so, to increase the quality of music is to make music more beautiful), objects become more real (the dinosaur from the paper getting out to eat us), etc. So, the quality of vividness is the quality of making a quale more of itself. This identification of the quality of vividness is helpful to get us to the next and final level of the emergent hierarchy: the level of the Self. The Self There are many ways to analyze the Self. One such way can be found in a previous paper of mine [10], where by analyzing the truth value of the proposition “I exist.” I showed that the Self always exists. Because of the extension of that analysis, I will not retake it here. Nevertheless, I will retake some clarifications about what is meant by the Self and then I will bring new ideas that will fit into the present presentation of the emergent hierarchy of consciousness. For the beginning, I will mean the same thing by the terms “I” and “Self”. Second, the most important clarification for what the Self refers to is that it doesn’t refer to the personalities of each of us. The Self is not me that likes hiking in the mountains and dancing on the music. Those are just qualia that are added on a certain foundation. What the Self is, is that foundation on which different qualia are added creating different beings and personalities. From a phenomenological point of view, the Self is the observer, is the subject of experiences, is the first-person perspective, is what ultimately defines what the ontological subjectivity is. The Self is what defines the state of being alive. On this clarification, even though different persons can have different tastes and different ways of seeing the world, from a phenomenological point of view we all have the same Self. We will later on go and show that not only phenomenologically the Self is the same, but also ontologically. But since at this moment we are still working on a solipsistic framework, the Self will only be considered from a phenomenological point of view. Getting on with our current analysis, by specification we identify in vividness a quality of referring to itself. We thus get to the next level below it, which is the level of “itself”, or on short, the level of the Self. This is the final ingredient on getting the consciousness that we are familiar with, because all of the above analysis still missed a final ingredient. Even though we talked about how vision is structured, how it takes place in a temporal framework, how it contains diversity, how it has a certain degree of vividness, it still lacked the fact that all qualia are experienced by someone. And the level that we now got to is that someone that experiences all the complex qualia that we talked about. That someone is, as mentioned above, not me John that likes hiking on the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 624 mountains, but is an emergent level of consciousness that has as a quality the quality of “itselfness”. This poses some interesting considerations. Such a quality of itselfness has a selfreferential nature, is a quality that refers to itself. And this self-reference on a closer look has a peculiar property of generating its own existence. Itselfness, by referring back to itself, creates a logical loop that self-generates its existence. This existence is then propagated higher in levels and is responsible for the existence of all the possible qualia. This is actually the final quality that we needed in our view of consciousness: the fact that it exists at all. And this quality of existence comes from the level of the Self, which by its self-referential nature has as quality the quality of existence. Before red having the quality of redness, it first needs to have the quality of existence. Before chocolate having the quality of sweetness, it first needs to have the quality of existence. And so on. So, this quality of the Self is propagated higher in all the levels and makes them to exist. And there is another aspect of this existence, that steams also from its self-referential nature: it is ontologically subjective (see again my former paper [10]). To get a better feeling for what the quality of the level of the Self is, it’s helpful to reflect on some qualia in order to eliminate the cases of what this quality is not, and so make clear what it actually is. The most pervasive confusion is the one that the Self is the feeling of being oneself. But this is one of the things that it is not. Feeling oneself, even without putting a name to that oneself, is just a quale. A dog might have the feeling of being oneself, but that is not what the Self is, that is not what the ontological subjectivity is. This is best shown in cases of depersonalization where the patient loses the feeling of being oneself. The patient still experiences qualia, but he’s lacking the feeling that those qualia belong to himself. So, the Self is not the quality of feeling oneself. The next example is an example from my own experiences that helped me get to these ideas. We usually have a feeling of having an inner life, taking place at the interior, as for example having feelings that we feel inside us, or having thoughts that take place inside us; and we also have a feeling that there is a world outside us, at the exterior, as for example seeing objects around us. So, we have this interior/exterior division, where we identify consciousness as being that which is interior and the physical world as being that which is exterior. And we cannot seem to imagine life without these interior/exterior aspects. But I once at night had an interesting visual experience. I was seeing 3D objects with my eyes closed, but the way in which I was seeing them was not the usual way. Even though I was seeing them, they were not outside of me as we usually feel the objects that we see in everyday life to be, and they were neither inside of me. All I can say is that they simply were. So, this made me realize that it is wrong to think of consciousness as being something at the interior, that lives in some exterior physical world. Instead, the correct way of thinking is that all qualia are constructs of consciousness. Having now eliminated the wrong intuitions that the Self is related to a sense of inner self and also that it is something that has an interior dimension, we can get to have a better feeling for what it is: it is just an ontologically subjective existential playground for qualia to happen, no other quality being allowed to be attributed to it. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 625 One interesting implication of the self-referential nature of the Self can be best seen inherited in the level of the retentional passage of time. The way the retention is created is to keep in the present moment the former present moment that has just passed. This is realized through 2 qualities that time inherits from the lower levels. First, because of the level of memory, each moment is also a memory. Then, because of the self-reference inherited from the Self, each moment that becomes a memory is fed back into the present moment. This way, a sense of continuity, of passage is realized. Notice that all that exists is the eternal present moment. But the present moment, inheriting qualities from the levels of memory and of Self, acquires a quality of itself experienced as a memory fed back into itself as it is experienced directly as the present moment. This quality of former present moment fed back into itself is realized continuously (or better said: eternally). Because of this, a feeling of a continuous passage of time is realized, and a feeling of actually travelling through an external time is obtained. To conclude this section, we should ask ourselves: Is the level of the Self the root of the emergent structure of consciousness? As far as I can see, it is: it offers the quality of existence, an existence that is logically self-generated, and here all the attempts of bringing an explanation for the world are finding their fulfillment. Still, if the reader can peer even deeper into the structure of consciousness, he is surely most welcomed to share with the rest of us his findings. But for me, this is as far as I can see. And we will see later on how this being the root of the structure of consciousness has an appealing aesthetics of deriving an ontology for the world, being a point from where all the consciousnesses in the world are emerged and offering a link through which interactions can take place, Physics being exposed as an appearance of the interactions that take place between all the consciousnesses in the world connected through the common level of the Self. Demergence Before going to Physics, there is yet one more phenomenon that emergence presents to us. We postponed it until this moment because we needed to have as much of the hierarchy revealed as possible in order to highlight this phenomenon the best. Also, we still left unsolved the problem of the ontology of the last levels, because of their apparent impossibility to be directly experienced. The next phenomenon will propose a way to actually directly experience the deep levels of the hierarchy. Let’s see what this phenomenon is about. It is a common experience to all of us that if we repeat a word multiple times, its meaning starts to disappear and we are left with only hearing meaningless collection of letters. In literature, this is called semantic satiation and it is usually presented only in this context of losing the meaning of a word by repeating it multiple times. But it is a general phenomenon that takes place for many other qualia, probably for all of them. One other example is if you stare insistently at your face in the mirror. After a while you get a weird sensation that that is not you, so you lose the meaning that that face is your face. In the context of emergence presented in this paper, what this phenomenon appears to do is to dissolve the current emergent level and go down one level: the level of the words disappears and we find ourselves on the level of the letters, the level of “my face” disappears and we find ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 626 ourselves on the level of “a face”. So, it appears to be the opposite of emergence. Therefore, I will generalize it from its particular application to linguistics, and rename it “demergence”, to best emphasize its nature as a phenomenon that is doing the opposite of emergence. At a first sight, it might appear as a fun game to make to repeat words until they lose their meanings, but when taken seriously we find ourselves in the possession of a valuable, probably the most valuable tool that we can have at our disposal to probe the emergent structure of consciousness and see exactly what its levels are and so, see if the obscure levels of consciousness are indeed ontological or merely epistemic. Of course, a proper usage of demergence might require years of practice, so unfortunately, I cannot state here that I used demergence and I indeed proved to myself that the deep levels of consciousness are indeed ontological. But I did tried demergence on few simple cases and I got surprised by the results obtained, and I will encourage the readers to try it for themselves and even go more deeper than I did. I will present here 2 cases in which I applied it and emphasize the surprising results that I got. For the first case, I pushed further the case of linguistics and I took letter “A” and repeated it multiple times. Letter “A” being a sound, I was curious to see what is below sounds. From a rational point of view, I was expecting to somehow experience directly the level of loudness or of pitches. But another interesting unexpected level revealed itself. It turns out that demerging the level of sounds, the level of inflections was revealed. Now reflecting back on the experience, I indeed can realize that a sound is not a steady quale, but that indeed it contains inflections. So, demergence really worked. For the second case, I took a more challenging quale. Since sounds have a temporal component, the way in which demergence applies to them is to repeat them in a temporal way. But what if you take a static quale? Since you cannot actually repeat a static quale, how exactly do you apply demergence to it? To test how this can be done, I took a visual field filled with white and I just stared at it. Since white is not something produced willingly by us, we cannot repeat it the way we repeat a sound. So, the only option that I had was to just stare at it. And once again, demercenge worked. The level on which I fell was the level of pure 2D space, which even though not stated explicitly when I presented at the beginning of the paper the structure of the visual domain, it is indeed a level below the level of black-and-white, black and white could not be perceived at all if they are not displayed on a 2D visual field. These results from own experience, show something very promising. First, demergence seems to be applicable everywhere. And second, there is indeed possible to experience qualia that seem impossible to experience. We indirectly have some intuitions for what 2D space feels like. But as we discussed along this paper, in order for a level to be shown to really be ontological and not epistemic, it needs to be experienced on its own. My experience of demerging the white visual field brought to my consciousness the experience of pure 2D space. It seems impossible to experience pure 2D space without some color qualia in it, but my demergence offered me this experience. I cannot put in words how exactly it feels like, but there is indeed something-it-islike to experience pure 2D space. Having now had this experience of something that seemed impossible to be experienced on its own, it suggests that also the deeper levels of consciousness: time, memory, diversity, vividness, Self, can be experienced on their own. Of course, such experiences probably require years of meditations, but there are indeed reports from people practicing meditation of their experiences of pure Self for example. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 604-627 Vișan, C., The Emergent Structure of Consciousness (Part I) 627 Another argument for the ontology of the deep levels of consciousness is as follow. Suppose that there might be beings that have the same visual experience as us, with a small difference: they don’t see black and white. Nevertheless, their colors have shades, they can experience both dark and light red. They might also come to the idea of emergence, but then they will also be confronted with the ontology of the black-and-white level. Based on the general phenomenology of emergence, they will suppose with great confidence that because of the fact that colors have shades, then there must be an emergent level below colors that should have as a quality something that resembles the darkness and lightness of their colors, but they will never be able to prove it. But if the general phenomenology of emergence presented in this paper is correct, and more exactly that each lower level makes itself known in the higher levels by its influence in the qualities of the higher levels, then those beings should be confident about the existence of the black-and-white level, even though they cannot experience it. In the same way, I think that we can also be confident that the deeper levels of consciousness are really ontological even though from our human consciousness we might not be able to experience them. Having strengthen our analysis of the emergent structure of consciousness with this new phenomenon, that the reader is asked to test for himself, we are ready to bring Physics in. (Continued on Part II) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 626 Research Essay Consciousness: The Organizing Principle of the Universe (Part 1) Lorna Green* Abstract Consciousness has appeared as a term, and a problem, in modern science. Most scientists believe that it can be accommodated, and explained, by existing scientific principles. But I say that it cannot, that Consciousness points completely beyond present-day science to a whole new view of the Universe, where Consciousness, and not matter, or matter/energy, is the true basis for the Universe, and the right fundamental term, for science, all other disciplines as well, and for civilization itself. And this new term Consciousness, opens directly into the basic term of all religions, Spirit, as simply Infinite Consciousness. And so, for the first time in their long and bitter and antagonistic history, science and religion now share a common base. Part 1 of this two-part article includes: Introduction; 1. The prevailing Universe picture; 2. The problem of Consciousness; 3. The problem with modern science; 4. The near-death experience, and what it really means; 5. Modern theories of Consciousness refuted; 6. New Copernican Revolution; 7. Where Did Science Miss It and Why? 8. The Consciousness Universe, the Consciousness Paradigm. Keywords: Consciousness, God, Universe, true basis, organizing principle. Introduction Consciousness has appeared as term, and a problem, in modern science. Most scientists believe that it can be accommodated, and explained, by existing scientific principles. But I say it cannot, as many others will also say. That it points completely beyond present-day science, to a new view of the Universe, where Consciousness, and not matter, or matter/energy, is the true basis of the Universe, and the organizing principle, for science, all disciplines, and civilization itself. In a nutshell, the “hard problem of Consciousness,” the mind/ body problem, the near-death experience, and a host of other problems as well, are so hard, that they cannot be solved by any present day scientific principles, and therefore call all scientific principles into question. When your axioms cannot explain the data, it is time to drop them, and find new and better first principles. Consciousness is to modern science, exactly what light was for classical physics: All of our basic assumptions about reality have to change. I propose to re-conceptualize the relationships between Consciousness and matter, starting with our concepts of matter, so very many centuries in the making, and with it, our concept of Consciousness. And then, with Consciousness, re-conceptualize the Earth, and the scientific image of nature. I am, in effect, proposing a new Copernican revolution among our most basic * Correspondence: Lorna Green, PhD, Taos, New Mexico. http:// www.lornagreen.ca Email: lornagreen2802@gmail.com Note: This article was first published in Scientific God Journal 9(5): pp. 356-368 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 627 terms. But we are a scientific Age, to make a new Copernican revolution in science is to make such a revolution everywhere. And so, I go on to spell out what it means. For the Universe, Consciousness throughout; for the Earth, living conscious spiritual beings like Ourselves; for Ourselves, immortal eternal spiritual beings, and for Spirit, for who what and where Spirit is. And with them, a new metaphysical base for civilization itself, bringing us into balance with the Earth. And so, I begin with a radical rewrite of many of the basic concepts of modern science, in terms of Consciousness and I go on to sketch out the new metaphysics that follows. Now, Consciousness has appeared in modern science in connection with the brain, with neurons in the brain. But it is not something tucked away inside our heads, it has radical implications for everything else as well. That goes far beyond the concerns of present day science. I am proposing a new Copernican revolution in science, and with it a new conceptual framework, and a whole new metaphysical base for civilization itself. A new worldview based not on physics or particle physics, not on cosmology, the places where new worldviews generally come from, but from the Life Sciences. The old paradigms have run their course, they have brought us to the brink of our own extinction, and now they are disintegrating all around us, they call for something new. I am proposing a simple shift among our most basic terms, matter and Consciousness, but in fact, a paradigm shift of epic proportions, with staggering implications for the way we think about Everything. There are many major players in the field of Consciousness studies, who are moving in the same direction - Koch, Tononio, Chalmers, Nagel, Dyson, Penrose, Hameroff, Matloff, Nixon, Van Lommel. They are edging in the direction of universal Consciousness. And so, two questions: Why can’t we come to the understanding that Consciousness is universal? And what would it mean if we could? And so, what is holding us all up? Our minds are filled with false theories, and false assumptions, that are getting in the way. Ok, let’s go for it! How can we explain Consciousness in the material world? We cannot, not on any current concepts of “the material world.” And so, what I am proposing to do, is to radically rewrite our concept of the material world. Consciousness has appeared as a term, and a problem, in modern science, most scientists believe that it can be accommodated, and explained, by existing scientific principles. But I say that it cannot, that Consciousness points completely beyond present science, to a whole new view of the Universe, where Consciousness and not matter, or matter/energy, is the true bases of the Universe, and the right fundamental term, for science, and all other disciplines as well, and for civilization itself. And this new view of the Universe makes both possible, and real, life after death. And this new view of the Universe I am proposing, has a place for everyone, and a whole new understanding of human identity, our place in the Universe, and what we are all really here for. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 628 And so, I am going to rewrite our concept of “the material world” in a way that can explain Consciousness, and with it, a new theory of both Consciousness and matter, and what it means for the whole question of life after death. Consciousness, the New Principle: Rewriting the Scientific Image of Nature Science, Consciousness, and the Universe, The True Meaning of the Near-Death Experience: A New Copernican Revolution Give me a place to stand and I will move the world. - Archimedes 1. The prevailing Universe picture The question, how can you explain Consciousness in the material world? The answer: You cannot, not on any prevailing concepts of the material world. The prevailing Universe/Earth picture: The Earth has been evolving for four and a half billion years, beginning as a dead planet, and then gradually evolving life, by slow processes of transmutation and natural selection, beginning with simple forms, emerging into more and more complex plant and animal beings, the whole vibrant living interconnected array that the planet has been, until we arrived here and began doing the planet in. Human beings emerged from this process of evolution, at the end of evolution, we are an animal like any other, born into one short life with death at the end, and that’s it. And so, the picture of nature in the Life Sciences: The planet consists of innumerable material beings, and matter is the discreet, separate and disconnected, interacting mechanistically, pushed and pulled about by the purely physical forces, that function “blind.” And most people, and most disciplines, subscribe to some form of Physicalism, Physical Realism or Deterministic Materialism. Matter, whatever it is, the hard stuff, is what is Real, and everything is some aspect of matter, to be explained in terms of material processes. Most of our problems, in both science and the modern world, owe to Physicalism, and so, I now propose to rewrite it. There is no proof whatsoever for Physicalism, and the facts are now in the literature that decisively disprove it. 2. The problem of Consciousness And now comes Consciousness. Consciousness appears only in Ourselves, and some of the higher animals when “matter reaches a certain state of complexity”, it is produced by neurons in the brain. But Consciousness is nothing “really Real”, it is simply a byproduct of brain activity of neural activity, it is the brain that is doing the work. As William James summed up this position (not his) the mind is to the brain what a shadow is to the runner, it runs beside him but never influences his stride. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 629 And so, the great question of neuroscience: How do neurons in the brain produce Consciousness? So far, no one has been able to show how, all we have, at best---even if that---is dualism, correlation, parallelism. Two processes are running in parallel, a train of neural events, a train of Consciousness events, which of these events is the really “really real”, which one is the true causality of the other. The faith of neuroscientists is that neural events are what is real, and they take great delight in telling people that what matters to them most, a god, freedom, an afterlife, creativity, are not real, they are not real, just illusions, simply wish fulfillments, the neurons are what is real. But no one has yet shown how neurons produce consciousness, and it can all in fact just be the other way around. The Tucson conference, “Towards a Science of Consciousness,” has been meeting biannually for the past 20 years, with as yet, no Science of Consciousness even in sight. Christof Koch has been making valiant efforts to solve this problem, saying that he cannot see how consciousness can emerge from non-conscious beings. He has been travelling the country the last few years, lamenting the “scandalous fact” that as yet, we have no theory of Consciousness. I dare say that his own theories are part of the problem. In a talk last week, Christof insisted that Consciousness cannot and does not exist outside of matter. So: The problem of Consciousness. My entire life is orchestrated by my Consciousness, Consciousness not a true causality? Ideas, an aspect of Consciousness, we think about them, we try to get them clear, we talk about them, we fight wars about them, not a true causality? On the prevailing picture of neuroscience, they cannot be. And then, another question: If Consciousness does not have any real function for the brain, what is it doing there at all? Entertainment? And the same questions hold for panscychism. What is Consciousness doing there at all? Just going along for the ride, or a true causality in its own right? And so, “the hard problem” of neuroscience, in my own words: How can neurons in the brain, physics and chemistry, pushed and pulled around by the purely physical forces, produce an idea, let alone a whole train of ideas all related by meaning and content? And then, who what and where is the “I” who sees them? I would say, at this point, they cannot, and that it could all be the other way around, that neural events are, as the title of the book by Roger Penrose suggests: “Shadows of the Mind,” and the field is open. I propose that the hard problem of Consciousness is so hard, that it cannot be accommodated or explained by any existing scientific principles, it calls all of them into question, and it calls into question our concept of matter, nature, the material world, physical reality. Consciousness is for modern science, what the paradoxes of light were for classical physics: All of our understanding of the physical world must change. 3. The problem with modern science There are three major problems with modern science. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 630 First, the problems of Consciousness. David Chalmers: Consciousness fits uneasily into our concept of nature, either we have to revise our concept of nature or our understanding of Consciousness. I say, it is time to rewrite our concept of the material world. Modern science is already in deep trouble. In 2004, Roger Penrose published, “The Road to Reality,” an account of the whole of physics, all of its laws, theories, ideas, and at the end of 1,000 pages Roger concludes that in fact, science has missed it, has “failed to find the road to reality,” “and does not even know what physical reality really is.” Pretty serious stuff coming from such an eminent mathematician and physicist as Roger Penrose. Now, where did physics miss it, what is the source of our failure to understand physical reality? It goes back to the dawn of science itself, but more recently, it really comes from Descartes, and so, I return to Descartes. Just over 300 years ago, Descartes laid the entire thought foundations for both science and the modern world, and with them mind/brain dualism and the problem of Consciousness, in a couple of nights, when he was travelling with the army, and found himself stranded in a foreign town, in a bare room, lit by a candle, with nothing to do but think. And now comes Consciousness, and a third reason for rethinking science: The prevailing scientific image of nature as something “devoid of Consciousness,” it is enabling the destruction of the Earth. And we all have a vested interest in keeping this image in place, when you intend to ravage the planet, and turn it into consumer goods, first pretend it has no Consciousness, that way you don’t need to have a conscious about it. This scientific image of nature, is driving the destruction of the Earth and driving us all insane, it has brought us to the brink of our own destruction, and it needs to change. And given Roger’s conclusion, that physics has missed it, there is the best of reasons to rethink it. Deeply embedded in the modern world, and modern science, is Descartes dualism. Descartes classified the whole of Reality into two basic principles, Mind and Matter, God is pure Mind, human beings are composed of mind and matter, and the Earth is matter. According to Descartes, only human beings on Earth have Consciousness, everything else is matter, and matter is simply “the weighable, the measurable, the extended in space and time, utterly devoid of inner life, feeling, thought, emotion.” There is something about us that does not like dualism, and ever since Descartes formulated mind/brain dualism, scientists have been trying to get rid of it, by somehow “reducing” mind to matter, by “reducing” consciousness to the brain, as a byproduct of brain activity. This has not worked. Now we are in the position of Copernicus. Remember Copernicus? Copernicus was making his calculations on his belief that the earth was the center of the universe, until his calculations became so unwieldy, he decided to try it all the other way around, to put the sun at the center, and Lo! All of his data fell neatly into place. For the last 20 years the Tucson conference has not been able to do this. The question of the Tucson conference is: How does matter give rise to ideas, emotions, and experience? My answer is simple: It doesn’t, it is all somehow the other way around, and to stand modern science on its head and to take a look at our basic premises. The faith of neuroscience is based on three assumptions: ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 631 a. That Consciousness arises only at the end of evolution, in our self and some of the higher animals, when matter, attains “a certain state of complexity,” b. That it is produced by neurons in the brain, c. The deepest assumption of all, that Consciousness is something produced by matter, that matter is “first in the universe, Consciousness is second.” These are assumptions, and have been held so tightly, and for so long, that they seem like “facts.” John Searle, with utmost confidence and not a shred of evidence, at the 2006 Tucson conference: “The neurons produce Consciousness.” Hey, everyone knows that (everyone knows that god doesn’t like sex, everyone knows that). The neurons produce Consciousness. This seems obvious, but is in fact an assumption, and these three assumptions underpin the whole of modern science and the modern world, and it is the failure to give them up, that we have as yet no true science of Consciousness. And this prevailing faith, is holding us back from the recognition of universal Consciousness. They are assumptions, they are in fact false theories, and in the modern world, they can be decisively tested and refuted. And now, follow me if you dare. 4. The near-death experience, and what it really means There is a time bomb ticking away in the heart of modern science that will explode the whole way we look at Reality. I am referring to the near-death experience. This experience and what it really means for our view of the Universe is well described in a book called Earth Age: A New Vision of God the Human and the Earth, published in 1994. And now, this experience is being most recently described in mainstream science by Pim van Lommel (Lancet 2001) and now his book, “Consciousness Beyond Life: The Science of the Near-Death Experience,” (2011). Most scientists ignore his findings, or claim it can be “explained in other ways.” They need to read Chris Carter’s, “Science and the Near-Death Experience,” (2010), in which he examines all of the “other ways,” and shows that they are all untenable, and that the simplest explanation of the near-death experience and what is really real, is that the patient was really out of his body. And now, in view of the monumental significance of the near-death experience for science itself, a massive study is now underway in the UK, Canada and America, to try to answer this question, was the patient really out of his body? Pim van Lommel and Chris Carter are exploring the science of the near-death experience, I am exploring its metaphysics. Experiments are places where theories confront facts. Neuroscience is a field in which decisive experiments are few and far between, but the near-death experience is one of them, as decisive for our times as Newton’s Light experiment was for his. In Newton’s’ day there was a controversy about whether light was composed of colors. Newton made a simple demonstration, he held up a prism, and shone a beam of light through it, and it ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 632 broke up into all the colors of the rainbow. For all who saw it, this experiment was the proof they needed. But many scientists were not present at the demonstration, they had their egos all tied up with false theories of light, and did not want them disproved. This is true of our own times, only much worse, many researchers will not look at the evidence, because grants and reputations are riding on false theories. When you want to understand why so many minds these days are so vigorously given over to the defense of indefensible false materialistic theories, check out their funding sources. The system has a vested interest in a dead Earth, and a dead world. I claim that the near-death experience is the “experimentum crucis” for both science and the modern world. Let me remind you of the facts, a core experience repeated many times on cardiac wards—a repeatable experiment if you will. The body in the bed is brain dead, eeg flat, but the patient, pure Consciousness is alive and well, hovering near the ceiling, watching the doctors working over his body below. He is able to read dials he could not have seen from the bed, sometimes seeing events in the corridor outside the room, and at some point, he is “revived,” and wakes up in the bed again. He is able to tell the doctors everything he saw, all observations subsequently confirmed by the doctors, evidence as good as it gets, that the patient was really out of his body. In one such episode the patient saw a ball point pen roll under the radiator that even the doctors had not seen. Now, what is so remarkable about this fact of neuroscience? a. The patient, Consciousness, is completely separable from the body, and therefore cannot simply be a byproduct of neural activity. And so, to answer Koch, Consciousness can, and does, exist outside the body. And the question is: What does this mean? And what follows? b. The patient is at the ceiling, able to see without eyes, hear without ears, and think and remember without a brain. c. And so, Consciousness is completely separable from the brain, and all our true powers and sense of self are in it, even those that are bound to the sense organs. They belong to Consciousness, and not to the body in the bed. d. The near-death experience is a crucial experiment for neuroscience, and it is the key to disentangling the relationships between Consciousness and matter. It tests and refutes most modern theories of Consciousness, and most theories of matter, past and present. It is the death knell for every form of materialism, scientific or otherwise, and it refutes every form of physicalism. There is not just one thing in the Universe, matter, but there are two, Consciousness and matter. e. There is not a single scientific principle that can explain the near-death experience. And so, the near-death experience tests and refutes not this or that theory in science, but the whole of science ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 633 itself, all of its explanatory principles, and our very understanding of causality. The near-death experience is really a threshold into deeper knowing, and true understanding of the nature of the Universe. It therefore refutes every theory of Consciousness based on neurons. And so, just what are the neurons really up to? f. And so, Consciousness is not something produced by matter, but something real in its own right, and now that we know this, we can have a science of Consciousness, as we could not have a science of shadows. g. And then the relationship of Consciousness to the body, Consciousness would appear to be not just some helpless “ghost in the machine,” (Gilbert Ryle) but would appear to be the organizing principle of our bodies and is the source of all our true powers. h. The near-death experience points the way to a whole new theory of the self, and of course, it opens the possibility of life after death, because it is a wedge between Consciousness and matter. It requires a rewrite of the material world, and our whole understanding of Reality. 5. Modern theories of Consciousness refuted a. Christof Koch: For there to be Consciousness, there must be neurons firing, well not so. b. Francis Crick: With his “astonishing hypothesis,” typical of many other identity theorists as well: The mind is the brain. Well, it isn’t, and there is a pretty good description of it in Descartes “Meditations.” c. Steven Pinker: The mind is simply the computational organs of the brain. Well, it isn’t. d. Edelman and Tononi: To explain the mind is simply to give its neural correlates. Well, not so. e. John Searle: With utmost confidence and not a shred of evidence: The neurons produce Consciousness, the essential belief of most of the major players in this field, Bernard Baars, Anthony Freeman, David Chalmers and a host of other thinkers, well the neurons are not producing Consciousness. f. Finally, the Penrose/Hammeroff model for explaining Consciousness, attracting great interest because of its quasi—quantum base. Rogers’s theory falls by his own axe, he claims that “physics has missed it, has failed to find not the road to reality, and does not even know what physical reality really is.” But as radical as Roger Penrose is, he is unable to escape from some basic assumptions about the primacy of matter. When he gives his own theory of Consciousness, he begins with “Consciousness is out there, in physical reality, just like everything else.” But I say: If we do not know what physical reality really is, physical reality can just as well be “out there” in Consciousness, and virtually all models for explaining Consciousness, are already expressions of Consciousness. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 634 And so, where lies the road to Reality? It lies through Consciousness. A passage in scripture, Jesus: Straight is the gate, and narrow that leads to life, and few there are who find it. The near-death experience is that straight gate, between a world of Appearances and false theories based on them, and the deepest reality and the truth of the Universe. It is time to open up the flaps of our Cartesian box, and move into the greater, wider and bigger picture of things, and we Ourselves, are the keys to the truth of the Universe. 6. New Copernican Revolution I propose in the spirit of Copernicus that we need to shift our unifying principle for everything from matter to consciousness, and to make Consciousness our most basic term and our fundamental principle. Only in this way can we solve mind brain dualism, and the problem of Consciousness. And so, I am proposing a new Copernican revolution among our basic terms. Science is trying to make science the judge of Consciousness, but in fact, Consciousness is the judge of science, and calls all of our explanatory principles into question. The near-death experience is really the key to the deeper mysteries of the Universe. My thesis in a nutshell: Consciousness is “first and fundamental” in the universe. It is there from the very “Beginning,” everything has it, and all of the true causalities, are in it, they belong to Consciousness, and not matter. And so, to answer the question of Roger Penrose: What then is matter, physical reality? All matter is an expression of Consciousness, even the least little bit of matter contains Consciousness, and is in fact an expression of Consciousness. All energy contains Consciousness, this idea alone will change our world forever. And so, to answer Roger’s question: What is physical reality? Physical reality is an expression of Consciousness. And so: A New Universe: Awake, aware, creative, intelligent throughout, Enspirited throughout. A New Earth: Not matter and mechanics, not board feet, not commodities and resources, awake, aware, living, vital conscious beings, like Ourselves full of Mystery and full of Magic. The trees, the animals, as conscious as we are, not our Consciousness, but Consciousness nevertheless. And the stars? Not just burning lumps of matter, but magnificent spiritual beings in physical expression, the reason we all love them so much. And the more we can see our likeness to every other being the harder it will to be to do them all in. And we Ourselves, also conscious beings in physical expression. And so, panscychism. There are two forms of panscychism, in the weak, Consciousness is in everything, but just “going along for the ride,” not a true causality in its own right. In the strong form, Consciousness is in fact not just in everything, but the active principal everywhere. All the true causalities belong to Consciousness. But I would go even further than this, and claim that Consciousness precedes every form of matter. That it is the ultimate organizing principle of the Universe, and of all realities. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 635 And so, here is a very different understanding of “the material world.” The material world is an expression of Consciousness. Every being on the planet has Consciousness, they are all living conscious spiritual beings, like our self. In fact, a continuum of many forms of Consciousness, of which our own is one, interconnected, interrelated, intersubjective, open and open-ended, Oneness and One, let the barriers we have placed between the Earth and ourselves go down. And here is a new scientific image of nature. Nature consists of conscious living beings like ourselves, and in fact, consists of interacting systems of Consciousness, Consciousness within Consciousness within Consciousness, all the way down, at all levels and depths. And then what? Below matter is Consciousness. And so, here is a single and simple term, this bold brave and beautiful new principle, Consciousness, a new unifying principle, an animating principle, Consciousness is the missing piece of the puzzle, and the true explanatory principle, and I predict that every intractable human problem, in science and in civilization will go down like a line of dominos before it. In a nutshell, the Universe, the Earth, and we Ourselves, are not simply mechanics, matter and mechanism, but Enspirited throughout. Plato thought that the metaphysicians should be like a good butcher, and carve the bird of existence at the joints. The matter/Consciousness joint is surely one of them, and the major one. There is an Asymmetry in the modern world, matter and mechanism/Consciousness, and the whole world has come down on the wrong side of it. Matter and mechanism cannot explain Consciousness, but Consciousness can accommodate, contain and explain matter and mechanism, in a higher, wider and richer truth of things, a whole new synthesis. Modern science is to the Truth of things, as Euclidean geometry is to non-Euclidean geometry, a partial version of things, a partial truth, being made into the whole truth. Present day science has missed it, and has failed to find the road to reality, because it has taken “the hard stuff,” the dense matter all around us, to be what is “really Real,” and built a civilization on this deep conviction. But in truth, how could this hard stuff, passing in and out of existence, be anything Real? Matter, in truth, is an Appearance of something much more Real, Consciousness. Consciousness is not some helpless, wispy, “ghost in the machine,” but the very organizing principle of matter, the basic organizing principle of all realities. By analogy it resembles a machine that human beings have made, every machine we make is an embodiment of an idea, every high rise that goes up embodies an idea. Ideas are not some ephemeral little things, birds in the aviary, or tracks in a cloud chamber. Their realities underpin the whole of our existence. We live our lives in the shadows of ideas, and as William James but it: The mind stabilizes the unstable brain. Ideas are organizing principles of the whole, of our lives, of our world, and I daresay, of the Universe itself. Simone Weil, standing in a forest of birch trees: Imagine feeling all this “for mere matter.” Well, because it isn’t mere matter, we are in the presence of living conscious spiritual beings like ourselves, that open into Magic, and Mystery, and beyond both, into what the Native people called the Great Mystery. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 636 The shamans of ancient Mexico say that all that keeps us in “the rational illusion” is our incessant talk, and when not talking, the inner dialogue. And they say: Get your head into magic, and keep it there. 7. Where Did Science Miss It and Why? Where did science miss it? Where did science fail to find the road to reality? We missed it with Descartes, with Descartes concept of matter, as something devoid of mind, or Consciousness. What Descartes did, was to take our ordinary sense of Reality, that we are minds in bodies perceiving things, and elevate it to the status of a basic metaphysics, and world view: There are two kinds of things in the Universe, two basic “Substances,” Matter and Mind, human beings alone have Mind, everything else is Matter. Science proceeds on the bases of the negligible, on what it can leave out of its theories. What Descartes did was to dismiss, as negligible, the very animating principle of the Universe, and of matter, no wonder science has missed it, has failed to find the road to reality. I am simply restoring to the Earth, nature, and matter, this animating principle, Consciousness, and with it replacing the hither to useful, but ultimately false, metaphysics of Descartes, with a new metaphysics. There are not two principles, there is only one, Consciousness. And in fact, science has missed it from the very beginning, because it has misunderstood what the senses are giving us as “real.” Heraclitus: Eyes and ears are poor witnesses for those that do not understand their language. Jesus: Seeing, they see not; hearing, they hear not. The senses give us “things,” the hard stuff. But the senses are “lovely liars.” The trees, the animals, automata (Hobdes)? Cleverly wired machines (Descartes)? They are conscious spiritual beings like Ourselves, and so with this new way of looking at things, we extend the domain of perception in new ways, and with it, a new Universe picture. You cannot know me, by weighing and measuring my physical body, and every other being is constructed exactly as we are, a living conscious spiritual being like Ourselves, in physical expression. The belief that matter, the hard stuff, is what is “really real” is the greatest of all illusions, and the source of every other illusion as well. There is no matter in Descartes sense of it, or Aristotle and Plato’s sense of it, something devoid of Consciousness, and therefore to be held in contempt. All matter, even the least little bit of matter, contains consciousness, and is an expression of Consciousness. And so, we rewrite Plato’s theory of Forms, and the Form/Matter distinction of Aristotle, and St. Thomas Aquinas. And so, we lay the groundwork, for a new understanding of the Earth, that may enable us to honor and respect her reality, and to begin to get both the Earth and our self, right. Science has missed it, because it has taken “the hard stuff,” the matter all around us, to be what is really real, whereas in fact, matter is an appearance of something more real, Consciousness, an expression of Consciousness. And so, a young physicist in a panel discussion at the Perimeter ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 637 Institute: We gather data and we make theories, but we have no assurance that we are seeing what is really there. Consciousness is what is really there, and it never shows up under the scalpel, and what is essential about every being is Consciousness. The weighable and measurable aspects of Reality are actually its most surface and superficial aspects. Science has been taking these aspects to be essential, but they are actually an Appearance of something much more real, Consciousness. Matter is really a thin veneer over something more real, Consciousness. And this is the reason that from the very dawn of science, we have missed the truth of the Universe. 8. The Consciousness Universe, the Consciousness Paradigm Here are two very different Universe pictures. The Cartesian Universe consists of things, interacting mechanistically, pushed and pulled about by the purely physical forces, automata, cleverly wired machines, that function blind. I am proposing a new paradigm, and a new Universe picture, the Consciousness Universe. This Universe is organized into Selves, and you cannot get Selves from things, they have to be there from the start. The Universe consists of Selves, with a sense of self, and subjectivity, bedrock in the chain of causalities, in Ourselves, organized and focused about an “I,” what religion has always referred to as our spirit. We are aware, awake, intelligent throughout, creative and Enspirited throughout, who function according to intent, plan and purpose, and final causality (Aristotle). And with Self, comes causalities not even in present day Science, self-development, selfexpression, self-fulfillment. Many physicists believe that within the Universe is one simple idea. I propose that it is the idea of self, let there be infinite selves of all kinds and descriptions, small and great, each intent on its own developments and self-fulfillment, in a way that is compatible with the same intent in everything else. I am proposing that this Universe has a place for Ideas, Ideas are a causality, organizing principles of Consciousness, of our lives, of our world. Also, there in the Universe, organizing principles of any and all consciousness? Both Einstein and Gödel thought so, as did the great idealists, Plato, Aristotle, and Hegel. Love is also a causality, the well spring of action, and that at which we aim, the very Source of All and Everything. Subjectivity is the ultimate causality, bedrock in the chain of causality, the deepest mystery of the entire Universe, knowable only in Ourselves, through direct experience, but with something like it in every other being as well. And in this new Universe picture, intent, plan and purpose, final causality, are everywhere. And so, Tom Berry: The laws of the universe are subjectivity, differentiation, and communion. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 626-638 Green, L., Consciousness: The Organizing Principle of the Universe (Part 1) 638 The great idealists had the term Ideas, but without the field properties of Consciousness, science has the field properties of energy, but without the intelligence of ideas. This new view I am proposing is their reconciliation. And there are more than ideas or energy, because Consciousness is more. And so, I replace the great mathematical vision of nature, a view open mainly to scientists, with a mystical view, open to all. (Continued on Part 2) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 226-229 226 Pitkänen, M., On the Double-slit Experiment of Dean Radin Essay On the Double-slit Experiment of Dean Radin Matti Pitkänen 1 Abstract Dean Radin and his team have carried out an interesting variant of double-slit experiment using laser beam to test the idea that observer induces state function reduction. Wave aspect of photons implies that photons arrive through both slits to the screen, where the absorbed photons give rise to an interference patter. Subject person - either meditator or a person having not practicized meditation - imagines that the photons arriving to the screen arrive through either slit - that is intend to detect through which slit the photon goes. A slight deviation of the interference pattern from that obtained in absence of the subject person emerges in the case of meditators. Second experiment is carried out via net and similar effect is obtained. In this article a TGD explanation for the findings is discussed. Dean Radin and his team have done a very interesting experiment [1] testing the idea that observer induces state function reduction. 1 Experiment The experiment is a modified double slit experiment (see http://tinyurl.com/94c63cn). In double slit experiment a laser beam arrives to the screen via two slits and interference pattern is generated as if photons would behave like waves localized at screen. If one adds detectors at the slits, either detector fires and detects the passing-by by photon, and interference pattern disappears with optimal detection efficiency. The idea is to add a subject person (S) at distance of two meters. S imagines of measuring that electron passes through either slit. One can say that S intends to add a ”detector” to either slit or both of them so that a state function reduction selecting either slit occurs. This experiment differs from experiments in which S tries to affect the ratio of frequencies of 0:s and 1:s in random series of bits: S does not try to force the electrons to pass by either slit. There is a feedback represented as sound/yellow light whose height/intensity coded for the amount of the reduction of the height of the peak. There are two kinds of participants: meditators and those who have no experience in meditation. The results of the experiment are thoroughly discussed in the Youtube lecture or Radin (see http: //tinyurl.com/h44rns8). To my opinion the results are amazing. In one experiment it was found that the height of the peak of the Fourier transform of the intensity distribution of the diffraction pattern is reduced. In second experiment the depth of bottom of the through of distribution was reduced. As if the intention would induce with some probability to perform the measurement selecting the photon path. The effect was small but appeared systematically for a group consisting of meditators. For persons without experience in meditation the effect averaged out also in this case it was present in the beginning of the experiment when subject person were not bored by the repetitive character of the experiment. The longer attention span of meditators could partially explain this. Even more amazing finding was that in a variant of the experiment realized in internet the results were also positive although the persons intending to induce the experiment. The standard argument of skeptic is that statistics is poor, that the experiment is even fraud, etc... One can however consider more refined and more imaginative objections. Let us make a digress from the usual behavior of skeptic and assume that the effect was real. If the meditators could induce the measurement by intention, one expects that also the experimenter could have done it. To how high degree the outcome was due to the experimenters and how much due to 1 Correspondence: Matti Pitkänen http://tgdtheory.com/. Address: Karkinkatu 3 I 3, 03600, Karkkila, Finland. Email: matpitka6@gmail.com. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 226-229 227 Pitkänen, M., On the Double-slit Experiment of Dean Radin the meditators? Experimenter also had the theoretical expectation that meditators are better in inducing the slit detection. Could the wish that the theory is correct have caused subconscious intention about performing the detection in the case of meditators or not doing it in the case of non-meditating subject persons? In the case of net experiment situation becomes even more problematic. One can imagine that also in this case the intention of experimenter could induce the detection - at least if experimenter is near to the system. Should experimenters have spent the period of experiments in Mars or at least in a distant holiday resort! Experimenters studying remote mental interactions are usually not rich people and presumably they did not do this. The experimenter effect is well-known in parapsychology. Some experimenters are extremely successful. Could one think that they have strong intentional powers? Ironically, this would demonstrate the reality of paranormal effects of this kind but in a manner that can never convince the skeptics. There is evidence for this kind of effect in the testing of new medicines. Good results are obtained when the testers are enthusiastic and dream of a positive result. When they do same tests after some years, the results are worse. 2 TGD based model The challenge is to understand how the S imagining a measurement telling that photon went through either slit could realize this intention. What does the detection mean and what it demands? 1. The measurement should involve a state function reduction selecting between the slits entangled with observer. In principle it is enough to have an interaction of photon in either slit localing the path of the photon to that slit. It is enough that photon interacts with charged particles in either slit with some probability. This measurement is of course not optimal since the interference diagram is only partially changed. Only some fraction of these measurements take place and produce single slit pattern so that the observed pattern is a weighted average of double slit and single slit patterns. In principle one can estimate the probability for single slit pattern from the data. 2. Quantum classical correspondence requires that in order that the intention to detect could be realized, one must have a physical connection from the S to both slits or at least either of them. Also charged particles assignable to the connection should be involved to make scattering of photon possible. Also entanglement entangling detector fires/does not fire with corresponding states of some other system, say the S would be needed. 2.1 Flux tubes as correlates for attention and entanglement How could one realize these connections in TGD? 1. In TGD framework the magnetic flux tubes serve as correlates of entanglement and directed attention [4]. To direct attention to a system means to connected with it by flux tubes. Flux tubes carry dark charged particles essential for TGD view about quantum biology. 2. Every system has U-shaped flux tubes emanating from it and acting as kind of tentacles scanning the environment. As a U-shaped flux tube from system A encounters another similar flux tube from system B, a reconnection takes place if the quantized fluxes are same. The outcome is a pair of flux tubes connection A and B. The flux tube pair can carry Cooper pairs with members of the pair at the flux tubes. The photons from laser could scatter from the charged particles. 3. The dark particles the flux tube are dark with hef f /h = n [2, 3] satisfying an additional condition implying that n is proportional to the mass of the charged particle in turn implying that cyclotron energies Ec = ~ef f eB/m are universal and assumed to correspond to biophoton energies in the range ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 226-229 228 Pitkänen, M., On the Double-slit Experiment of Dean Radin of visible and UV: bio-photons would result in the phase transition transforming dark photons to ordinary photons. In order that photon scatters from the charged particles it must have the same value of hef f as the particles at magnetic flux tubes emanating from the S. Some fraction of laser photons could satisfy this condition. Note that if perturbative quantum theory applies, the classical predictions are same as lowest order quantum predictions so that hef f makes it visible only in higher orders assuming that perturbation theory works when hef f /h = n holds true. Unfortunately, it is not possible to estimate the probability that photon enters to the flux tube. Note that the probability depends also on the density of the flux tubes. 2.2 Net experiment The effect is reported in net experiments for which distances can be long and there is no visual contact. Can one understand this? 1. If there quantum entanglement between A and B already exists one can increase the distance without spoiling the entanglement. But how to achieve the entanglement if n the systems are at large distance from beginning? 2. The length of the magnetic flux tubes is not a problem. The size scale for the layers of magnetic flux tube corresponding to EEG frequency 7.8 Hz is circumference of Earth. The condition that the size of the flux tube is at least of the order of the cyclotron wavelength λ for cyclotron photons at the flux tube implies that length of the flux tube of of the order of the size scale of Earth for EEG frequencies. In fact, our MBs could have much larger layers if biological rhythms have cyclotron frequencies as counterparts. The size scales could be of order light-life-time or even longer. This changes totally the view about the role of length scales in biology and consciousness. There is some evidence that galactic day defines the natural rhythm for precognitive phenomena: precognitive phenomena tend to occur at galactic midday. Galactic cyclotron frequencies (the galactic magnetic field is of order nT) could correspond to bio-rhythms up to 12 hours. In net experiment the problem is how to generate the connection to a correct target. The same problem is encountered in the attempts to explain the claimed results of remote viewing experiments. Could the density of flux tubes of personal magnetic body (MB) be so high that the connection is generated with high enough probability. S receives data through the web. Could this help to build the desired connection. 1. Skeptic would explain the reported positive result in web experiments by saying that the results were actually induced by the intention of the experimenter who was near to the system. This might of course be the case. 2. The first possibility is that an entanglement is generated between the camera monitoring the system and slits involving flux tubes. The communication of the image from the camera to computer builds another flux tube bridge. The radiation reflected in satellite to the computer at Earth involves propagation along flux tubes. At the receiver ends similar bridges are build. There is therefore a flux tube connection with the computer of used by S, who generates the last piece of the connection. This kind of flux tube connection would be between all communicating systems. Also the experiments would belong to this entanglement network. 3. MB has layers with size scale of order Earth size. Could it be able to meet the challenge by using the information coming from web. Could the U-shaped flux tubes be so dense as to be able to build a contact with the experimental arrangement with high enough probability? If they are to represent Maxwellian magnetic field in good approximation, they should be dense. What is important that ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | March 2017 | Volume 8 | Issue 3 | pp. 226-229 229 Pitkänen, M., On the Double-slit Experiment of Dean Radin these flux tubes correspond do different space-time sheets for distinct observers: this is actually the basic distinction between the field concepts of Maxwell and TGD. Could it be that the feedback from S at her computer via the net to the computer at the other end generates quantum correlated events and this correlation has as correlates magnetic flux tubes connecting the distant systems. 4. The hyper-imaginate option is that S can delegate the problem with collective consciousness assignable to the magnetosphere of Earth and having all the engineering knowledge that Earth has! Could we be neurons of a gigantic brain of Mother Gaia, which would help S to realize their intention. Can single neuron realize its intention on a distant neuron in brain in the similar manner? Could some kind of resonance mechanism be involved? References [1] Radin D et al. Consciousness and the double-slit interference pattern: Six experiments. Physics Essays. http: // deanradin. com/ evidence/ Radin2012doubleslit. pdf , 25(2), 2012. [2] Pitkänen M. Criticality and dark matter. In Hyper-finite Factors and Dark Matter Hierarchy. In online book. Available at: http://tgdtheory.fi/public_html/neuplanck/neuplanck.html# qcritdark, 2014. [3] Pitkänen M. Quantum gravity, dark matter, and prebiotic evolution. In Genes and Memes. In online book. Available at: http://tgdtheory.fi/public_html/genememe/genememe.html#hgrprebio, 2014. [4] Pitkänen M. Non-locality in quantum theory, in biology and neuroscience, and in remote mental interactions: TGD perspective. In TGD based view about living matter and remote mental interactions. In online book. Available at: http://tgdtheory.fi/public_html/tgdlian/tgdlian.html# nonlocal, 2016. ISBN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 595-603 595 Tumanishvili, G. G., On the Determinants in the Formation of Human Consciousness: A Simple Theory of Difficult Meanings Exploration On the Determinants in the Formation of Human Consciousness: A Simple Theory of Difficult Meanings George G. Tumanishvili* Ilia State University, Georgia & Masaryk University, Czech Republic ABSTRACT In this work, the author presents a theory in which an indivisible, multidimensional bit of information is the smallest entity - the smallest constituent part of the Universe. The author also describes determinants in the formation of human consciousness (Infself in action). Keywords: Infself, self, consciousness, IMBit, information, quantum, quantum mechanics, universe, origin. Through theoretical modelling, the text aims to explain and substantiate what determines human self – infself existence; what infself in action or consciousness is and how it was created. Consciousness is a concept-phenomenon which doesn't have any straightforward definition in the world of science. There is no clear and simple approach towards it, as well as a universal formula to specify its essence. Today, real (observable-measurable) construction of consciousness along with its composition and specific location is also unknown to scientists. Consciousness - infself’s present state - Infself in action implies a flow of impulses (streaming) during which perception, imagination, thought and memory are coming to life; those are an interaction between neurones which creates the associative neural network. Infself is information that exists in a particular interval of time and comes out as an electroimpulses and biochemical interaction between neurones. According to this, and to the definitions given above, living organisms with a brain and developed neural connections can have infself. Hence, not only humans have infself and infself in action but other animals too. Origin of infself is linked to the evolution of living organisms - formation of the brain, neural connections in particular and entire neural network. Consciousness is an ambiguous term. It can be used for describing not only the general state of mind but its specific contents too. We need to be in a conscious state to realise some particular information. While the subjective experience of consciousness, we have the knowledge of inner and outer events. In everyday speech, they use that term when speaking of awakened state. Normal, waking state of consciousness involves our perception, thoughts, feelings, ideas and wishes in a particular moment given; in other words, it implies mental activity which we concentrate on. We *Correspondence: George G. Tumanishvili, Ilia State University, Georgia. E-mail: georgetumanishvili@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 595-603 596 Tumanishvili, G. G., On the Determinants in the Formation of Human Consciousness: A Simple Theory of Difficult Meanings realize the action itself and the fact of doing that action. The feeling of self is the result of the experience we get from observing ourselves from “inner” position. In the literature, there are mainly three different levels of consciousness defined: 1. Basic level – consciousness of inner and outer worlds; 2. Second level – reflection and perception of our consciousness; and 3. The highest level – consciousness of oneself as a conscious individual capable of thought. The highest level of consciousness is the level of self-consciousness, self-perception, realizing / cognition (knowing) that events which are felt personally are autobiographical by nature. A large number of neural connections in the neural network, the complexity of neural chainsentences, the electro-biochemical capacity of neural connections and the number/complexity of active neural chain-sentences result in, so called, the intellectual content of infself in action. Hence, the lower neural connection number is (or the simpler neural chain-sentences are) the lower infself intellectual capacity and self-perception are. The depth and capacity of self-perception are directly linked to the electro-biochemical and informational capacity of the neural sentences that are active in a particular point of time. The evolution of living organisms (both natural and artificial) has resulted in all the diversity of the living world we have today. The evolution of the brain is also linked to the DNA evolution. That, for its part, is related to a number of issues like climate changes on earth, the growth of the brain capacity, the formation of the mirror neurones, creation/improvement of the communication tools, the ways of adapting outer world to our personal needs and derivation/perfection of other highly intellectual processes. When it comes to self-perception, its quality and capacity matter. That is to say, the capacity, depth and essence of self-perception are individual and different. Capacity and content of infself in action among different people vary. As mentioned above, the capacity of infself in action is directly linked to features and complexities of neural network meaning that the capacity and content of infself in action vary depending on age, different experiences or informational content. If as an abstract theoretical example, we imagine the embryo conceived in an artificial womb having no audio-emotional connection with the outer world and no interaction with humans after the delivery too; if such a baby would live in a separated room without any mirroring surfaces around and surrounded by very few things having poor visual appearance and almost no use. Despite having received chromosome sets from the parents meaning that baby’s body and autoimmune processes are developing more or less according to the genetic code in the DNA, the capacity of formation of infself within time wouldn’t be equal to the time needed (relatively equivalent) for people existing in different conditions. In other words, contents and capacity of infself and infself in action varies in case of every particular person and person but also other living organisms. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 595-603 597 Tumanishvili, G. G., On the Determinants in the Formation of Human Consciousness: A Simple Theory of Difficult Meanings As mentioned above, self-perception and consciousness require a minimum capacity of infself in action in a particular interval of time. The issues related to the normal and/or altered states of mind are also linked to the capacity mentioned. In the case of a newborn baby, a sleeping person or a person in a coma we’re witnessing different electro-biochemical and respectively different informational states of infself in action. In 2013, there has been a theory suggested through which the capacity of various informational flows, the ones at the cellular level among them, was calculated and it was equal to 109-1010 bits/seconds/neurones per self-perception. The calculation has been done in conditions when human brain consists of about 1011-1012 neurones and the speed of perception of visual information is 3 bits/secs/neurones (Anderson et al., 2005). The same work suggests three levels/stages of consciousness. According to the authors, there must be consciousness on cellular, organism and universal levels. The authors have presumed the component of choice and decision at above-mentioned levels to be a proof of their suggestion. Despite the word “elementary”, in physics elementary particles are not really simple thing for they belong to universal sphere (Einstein and Infeld, 1938; Weinberg, 1995) (Kafatos and Nadeau, 2000). Animals that have a brain and neural connections also have infself but with the relevant contents and capacity as it is enabled by neural chain-sentences or electro-biochemical connection in the neural network in every particular case. No matter how many theoretical bases the formation of human infself has, all of them imply and cannot deny evolutionary development; considering this, we should assume that human infself varied in the past, varies today and will vary in the future. It is important to find out about causes of formation of infself, as such and if other organic or inorganic forms can have it. We can say that contemporary physics is divided into two main parts – Newton’s physics and Newton’s mechanics; Naturally, Descartes, Galileo Galilei and Johannes Kepler made their contribution to it. For more than two hundred years, classical physics used to explain the nature of occurrences, time, space, energy and substance as well as their interaction with each other. Eventually, it became clear that classical physics could not fully explain various phenomena; this caused the need for new studies and emergence of quantum mechanics. For its part, quantum mechanics has enabled us to learn about DNA structure and some aspects of its functioning, also to find about the colour composition of stars and stability of atoms (Tarlacı, 2010; CohenTannoudji, 2006). Primary quantum ideas in physics were established by Max Planck in 1900 while working on thermal radiation problem. For many years now, and in many cases even today, a human brain is often described with terms known to classical physics which makes infself studies impossible. Alfred Lotka (1880-1949) was the first to suppose that cognitive processes in the brain may obey to the laws of quantum mechanics (Lotka, 1925). Many theories about quantum nature of consciousness, memory and intuition have been emerged since. Moreover, independent branch of science has been emerged known as neuroquantology. In 1977, neuroscientist John Eccles presumed that the rules of quantum mechanics may apply in the space between neurones and interaction between neurones might be done through quantum tunneling (Popper and Eccles, 1977). He also tried to explain ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 595-603 598 Tumanishvili, G. G., On the Determinants in the Formation of Human Consciousness: A Simple Theory of Difficult Meanings motor activities/movements with quantum tunneling, so-called, quantum jumps. According to the first law of thermodynamics, during transition from one condition to another the change of internal energy of the system is equal to the sum of the work done by the external forces and the amount of heat supplied to the system, which, according to the law of conservation of energy, can be formulated in the following way: the total energy of an isolated system remains constant the energy can neither be created nor disappear. In a closed system, it can only transform from one form to another. Eccles suggested energy could be “borrowed” from the quantum vacuum (Beck, 2008). In 1989, in his work The Emperor’s New Mind (Penrose, 1989), Roger Penrose posited that consciousness results from the contraction of the brain cells during quantum-mechanical operations. (Tarlacı, 2010). The theory, known as ’The spin-mediated quantum consciousness’’, was developed by Huping Hu and Maoxin Wu in 2002 (Hu and Wu, 2001). According to the theory, certain aspects of neural functioning were brought to the subatomic level. The theory is still the subject of lively discussion among neuroscientists/physicists. Up to now, there is no integrated, agreed theory regarding the issue to be discussed, which would make allow to explain every level of human consciousness / the brain function both from physiological/biochemical and neuro-electrical and quantum point of view. Scientists still have many questions and no answers regarding various phenomena in quantum mechanics including wave nature of particles, observer effect, quantum tunneling etc. There is no coordinated approaches and knowledge of the objectively existed dimensions in contemporary science. In a three-dimensional world, each point is indicated by three coordinates (roughly - length, width, height). Time is often considered to be the fourth conditional dimension. Time is a specific coordinate; it is possible to move along x, y, and z coordinates in both directions, but along time t coordinate it is possible only to move forward. The hypothesis that the world must have more than three dimensions appeared a long time ago as there is no enough room in three-dimensional reality for the depth and complexity of ongoing processes in the world. Initially, the hypothesis was suggested by a German mathematician Kaluza in 1919. He presumed that the world is five-dimensional (including time as a dimension). Considering this approach, certain physic phenomena became easier to describe. The idea of extra dimensions was brought back through the String Theory at the end of the 20th century. New suggestions appeared regarding the 10-dimensional world. Later, number ten was changed into eleven (Aspinwall et al. 2017). According to the String Theory, electrons and quarks within the atom are not zero-dimensional objects but one-dimensional strings. Following an earlier model of string theory, boson string was only associated with bosons but this view has been developed into Superstring Theory which posits a connection (supersymmetry) between bosons and fermions. Apart from familiar four spacetime dimensions, String Theory also requires the existence of several unobservable extra dimensions. The theory has been originated from (1969) the dual resonance model. Since then the term “string theory” has been spread among the groups connected to superstring theory (“string theory” became an umbrella term among the groups related to superstring theory). Five major string theories had emerged. The main difference between them was the number of dimensions, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 595-603 599 Tumanishvili, G. G., On the Determinants in the Formation of Human Consciousness: A Simple Theory of Difficult Meanings where strings and their features were formed. (Bousso and Polchinski 2004). But all these theories were correct. In 90ies so-called M-theory was emerged unifying all previous superstring theories (Becker, Becker and Schwarz 2006). According to it, strings are the actual onedimensional parts of two-dimensional membranes in 11-dimensional space (Witten, 2005). Theory of supersymmetry is based on an idea that any distant interaction is due to the exchange of particles (photons, gravitons, gluons) transferring relevant interaction among other particles (Ferrara, 1987). Within standard model, quarks function as bricks and bosons act as mediums through which the quarks are connected. Theory of supersymmetry goes even further and claims that quarks and leptons (atoms) themselves are not fundamental, but they also consist of even heavier and experimentally undiscovered material structures which are compounded with even stronger particles with super energy than quarks and bosons in the composition of hadrons (proton, neutron). In 2010, during the examination of data from electroencephalograms the suggestion was made that human consciousness requires 5-8 dimensions for functioning (Gardiner, Overall and Marc 2010) and that consciousness is linked to the quantum gravitation (Penrose, 1989). Despite a large number of dimensions in the world, there are same rules for the communication between objects within one dimension and a variety of applying these rules may only depend on size and speed of the objects. Today, informational dimension, through which infself in operating, is so far one of the experimentally unobserved dimensions. It is an indivisible constituent of objectively existing dimensions. In other words, in spite of a large number of objectively existing dimensions, an indivisible constituent of any smallest elementary particle or wave in any dimension in the world bears an indivisible unit of information. In the world, which we live in, there are laws of classical physics and laws of quantum mechanics at the same time/ They apply to various quantities in various dimensions connected to each other. If we imagine simultaneously existing various dimensions which may not interact directly with each other (meaning that a wave-particle in one dimension cannot have an impact known in classical physics on a wave-particle-entity in another dimension), wave-particles in every available dimension exist simultaneously in some sort of essence composed of an endless number of units of information. This essence has a capacity of the capacious world since every indivisible entity of every dimension in the world contains it as information. Indivisible units of information (in this case we can’t apply familiar classical bit or/and quantum bit-qubit, which is quantum equivalent to a classical bit describing two-state quantum system). Classical bit, which is the main unit of information and used to enter and store data on computers, has two possible states; these states are normally called 0 and 1 (also true or false). Quantum bit is quite similar to a classical bit, but many of their features differ significantly. In any case of qubit measurement, the result can be 0 or 1. The difference is that the state of a classical bit is always 0 or 1 while the state of a qubit can be a superposition of these two states. It is important that we can store one classical bit through one quantum bit though quantum bit can store more information than the classical one. Within the simple theory of difficult meanings, we can use IM-bit (Indivisible multidimensional Bit). IM-bit is not homogeneous and there can be different types of it. This doesn’t mean that one IM-bit has bigger or smaller capacity than the other. It cannot contain anything else except indivisible unit of information. It is impossible to ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 595-603 600 Tumanishvili, G. G., On the Determinants in the Formation of Human Consciousness: A Simple Theory of Difficult Meanings express this unit of information in the binary system as its meaning transcends the possibility of describing an event with binary code and requires a more sophisticated tool which can describe IMBit, its location and connection with other IMBits. IMBit can have various informational capacity and meaning in various dimensions; though it’s just a dimensional layer of IMBit composition and does not give an opportunity to divide it into constituent parts. It is important that there is zero distance between IMBits meaning that despite the fact of occurring quantum polarization and quantum tunneling (according to quantum mechanics (quantum field theory)), there is no objective vacuum on the level of all dimensions, but vacuum in one dimension is just one of the layers of another dimension and that is what creates the whole picture of the universe. It is important to consider that IMBit’s features include ability of both weak and strong interaction, gravitation and electromagnetism. It has its initial potential which develops through communication with other IMBits. In different dimensions, IMBit characteristics unfold in different ways. Today, it is not available to examine its features in above-mentioned dimensions as research in this direction haven’t conducted yet. Through joining IMBits create constructions which reveal differently in various dimensions. Some of them are observable as they are found in dimensions familiar to us and some of them aren’t because of the absence of relevant tools and irrelevance of technological and energy conditions. According to the present model, the universe is a closed system with an endless capacity which has never been created. Big Bang is one of the events that happened in the universe and gave birth to relatively familiar (to us) universe, but not universe on the whole. The model implies that real universe is much larger than the universe created through the Big Bang. For better and easier understanding of the text, it is essential to define the meaning of the word “universe” as it can depend on this or that particular context. The difference in meanings is based on a capacity of the content of the word, hence, it can be used both in broad and narrow senses. In the broad sense of the word, the universe involves other universes in the narrow sense of the word and one of the examples of those are the universe relatively familiar to us. And in a broad sense of the word, the universe is the entirety of everything existing, which, according to the present model, transcends the capacity of the world created through Big Bang and includes the universes emerged through this or some other events. As a living organism, a human being is guided by various subjective assumptions/criteria in the process of knowing the universe, based on one’s age, knowledge, experience, superstitions, etc. One of the most important facts in the process of knowing is that, according to available scientific knowledge, a human being is actually the only living organism which creates his/her own self-conception through chronological perception-memory-comprehension and determines the relationship between this conception and outer world. Based on observation and gained knowledge/experience, including the observation of a cyclical pattern of life of any organic form, a human being concludes that any organic form is being created, it lives and dies. A human being has the same approach towards any event for it begins, develops and then ends. It is unusual for a human being to assume and judge by categories which have neither beginning nor ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 595-603 601 Tumanishvili, G. G., On the Determinants in the Formation of Human Consciousness: A Simple Theory of Difficult Meanings the end for, on some extent, these categories contradict the knowledge and experience that a human being is empirically gaining. Though it doesn’t mean that these categories are unfamiliar for human beings. According to the presented model, the universe has neither beginning nor the end. It was never created so its existence will never end. It is an endless, closed system the smallest constituent of which is IMBit. Characteristics of IMBits cause interaction between them (as a rough parallel we can take simplification in Maths where 10 includes all numbers, but its expression consists only of one and zero. Same happens with any other number – every following number includes numbers that are less). IMBit features include communication with other IMBits, adoption-merger, division and simplification, also replication while making specific combinations. Precisely these characteristics of IMBits have caused the emergence of living organisms in the universe. Specific combinations of IMBits lie at the root of human thinking process and neural connections. Human infself also consists of these combinations. Certain combinations of IMBits have the ability of self-perception that is not directly linked to the form of these IMBits in the spatial dimension. So, self-perception is one of the features of IMBits which might be occurring in highly developed organisms as biochemical and electrical processes in the spatial dimension. Notwithstanding their material appearance, IMBit combinations have self-perception and characteristic feature/ability to make a choice that is seen during communication with other IMBits. During interaction weak and strong communication processes relatively familiar to us, gravitation and electromagnetism are operating; They are used by IMBit to interact with other IMBits relying on its initial potential at its choice. Interaction is made by IMBits towards those quantities and dimensions, which are impossible to observe using present technological capacity. It also requires large energy costs expending of which is possible only if alternative energy sources are found. Rules, according to which IMBits interact with each other, require improvement of the present knowledge in particle physics, also practical verification of theories presented. Conclusion It is impossible to conduct full research on infself through the tools and measures presently available in classical physics, neurosciences and biochemistry as, according to the model presented in this work, infself affects quantities in which above-mentioned rules are not effective. Infself in action consists of combinations/flows of IMBits, which are functioning in presently undiscovered, dimensions unknown to us. According to STDM (Simple Theory of Difficult meanings), the universe has neither beginning nor the end; it was never created and its existence will never end. It is a closed endless system the smallest constituent of which is IMBit. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 595-603 602 Tumanishvili, G. G., On the Determinants in the Formation of Human Consciousness: A Simple Theory of Difficult Meanings IMBit may have various capacities and meanings in various dimensions; though it’s just a dimensional layer of IMBit composition rather than the opportunity to divide it into constituent parts. Certain combinations of IMBits have the ability of self-perception that is not directly linked to the form of these IMBits in the spatial dimension. Self-perception is one of the features of IMBits occurring in highly developed organisms as biochemical and electrical processes in the spatial dimension. Notwithstanding their material appearance, IMBit combinations have self-perception and characteristic feature/ability to make a choice that is seen during communication with other IMBits. During interaction weak and strong interactions relatively familiar to us, gravitation and electromagnetism are operating; They are used by IMBit to interact with other IMBits relying on its initial potential through its choice. References 1. Anderson CH, Van Essen DC and Olshausen BA. Directed visual attention and the dynamic control of information flow, in Itti, L., Rees, G. and Tsotsos, J. (eds.) Neurobiology of Attention, Burlington, MA/San Diego, CA/London: Elsevier Academic Press, 2005; pp. 11–17. 2. Einstein A and Infeld L. The Evolution of Physics: From Early Concept to Relativity and Quanta. Cambridge: Cambridge University Press, 1938. 3. Grandpierre A and Kafatos M. Biological Autonomy. Philosophy Study 2012; 2: 631-649 4. Kafatos M and Nadeau R. The Conscious Universe, Dordrecht: Springer Verlag, 2000. University Press. 1989. 5. Penrose R, Hameroff SR. What gaps? Reply to Grush and Churchland. Journal of Consciousness Studies 1995; 2: 99-112. 6. Beck F, Eccles JC. Quantum aspect of the brain activity and the role of consciousness. PNAS 1992; 89:11357-361. 7. Beck F. Synaptic Quantum Tunnelling in Brain Activity. NeuroQuantology 2008; 6(2): 161163. Bell JS. On the Einstein Podolsky Rosen Paradox. Physics 1964; 1: 195-200. 8. Eccles JC. A unitary hypothesis of mind-brain interaction in the cerebral cortex. Proc Roy Soc London B 1990; 240: 433-451. 9. Einstein A. Quantentheorie des einatomigen idealen Gases. Sitzungsberichte der Preussischen Akademie der Wissenschaften 1925;1: 3. 10. Hu H, Wu M. Action potential modulation of neural spin networks suggests possible role of spin in memory and consciousness. NeuroQuantology 2004; 2: 309-317. 11. Hu H, Wu M. Mechanism of anesthetic action: oxygen pathway perturbation hypothesis. Med Hypotheses 2001; 57: 619-627. 12. Hu H, Wu M. Spin-mediated consciousness theory: possible roles of oxygen unpaired electronic spins and neural membrane nuclear spin ensemble in memory and consciousness. arXiv quantph/0208068, 2002. 13. Hut P, Alford M, Tegmark M. On Math, Matter and Mind. Foundations of Physics 2006; 36(6): 765 794. 14. Lotka AJ. Elements of Physical Biology reprinted by Dover in 1956, as Elements of Mathematical Biology. 1925. 15. Penrose R. Shadows of the Mind. Oxford: Oxford University Press.1994. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 7 | pp. 595-603 603 Tumanishvili, G. G., On the Determinants in the Formation of Human Consciousness: A Simple Theory of Difficult Meanings 16. Penrose, R.: The Emperor's New Mind: Concerning Computers, Minds and The Laws of Physics. Oxford University Press. (1989). 17. Tarlaci S. Why We Need Quantum Physics for Cognitive Neuroscience. NeuroQuantology 2010; 8(1): 66-76. 18. Tarlacı, Sultan. 2010. "A Historical View Of The Relation Between Quantum Mechanics And The Brain: A Neuroquantologic Perspective". Neuroquantology.Com. https://www.neuroquantology.com/index.php/journal/article/view/278/276. 19. Tumanishvili, George. 2016. "CONDITIONS DETERMINING THE NATURE OF A HUMAN AS A PSYCHOSOCIAL AND BIOLOGICAL BEING IN THE TRADITIONAL AND CONTEMPORARY THEORIES OF PERSONALITY IN THE ASPECT OF UNDERSTANDING THE SELF-IDENTITY". GESJ: Education Science And Psychology 2 (39). http://gesj.internetacademy.org.ge/download.php?id=2714.pdf&t=1. 20. Tumanishvili, George. 2017. Self, Self-Identity, Self-Consciousness. 1st ed. Tbilisi. 21. Tumanishvili, George. 2017. "Exploration On The Plausibility Of Digitizing Individual Self & Realization Of Immortality". Journal Of Consciousness Exploration & Research 8 (5). 22. Tumanishvili, George. 2017. "Continuity Of Info-Self During & After Sleep, Coma & Other Changed States Of Consciousness". Journal Of Consciousness Exploration & Research 8 (5). 23. Becker, R. O. and Selden, G. 1985, The Body Electric. Electromagnetism and the Foundation of Life. Quill, William Morrow, New York. 24. Eccles, J. C. 1986, Do Mental Events Cause Neural Events Analoguosly to the Probability Fields of Quantum Mechanics? Proc. Roy. Soc. London, B227, 411-428. 25. Eccles, J. C. 1994, How the Self Controls its Brain, Springer-Verlag, Berlin ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 439 Exploration Cosmic Intelligence, Its Manifestation & Humanity (Part III) Srinivasan Rengarajan* Abstract This series of articles are further syntheses of “Singularity & Its Manifestation (Part I)” published in Journal of Consciousness Exploration & Research 4(8). The intention of this synthesis is to stimulate the imagination & introspection in others about this mysterious process of creation. Apart from dwelling on the subject ‘how we got here, and where we are going’, some rational steps forward in our onward journey shown by some scientific mystics find a place here. I hope the above purpose has been fulfilled through these pages. Part III of this five-part article contains: 6. Universe; 7. Desire Energy Cycles; 8. Illusion; 9. Panorama; 10. Cosmic Intent; and 11. Cosmic Wisdom. Keywords: Divine, God, singularity, absolute, universe, cosmic aberration, manifestation, Laws of Nature, laws of universe, evolution, Big Bang, big crunch. 6. Universe Divine “Desire for self-expression as many” - Divine Lila - projected the Universe as its panoramic play field for self-exploration. The primal complementary pair namely the cosmic seed pervades as its aberrations i.e. as salient mass/vitality complementary pairs, in a variety of shades & forms, from atoms to stars, galaxies & sentient humans - products of disintegration of the cosmic seed - pervading as unions of desire oriented matter & consciousness, in different orientations & vibration rhythms & the totality growing as the cosmic tree. They all dissipate self-healing karmic vibrations to perpetuate the ‘many’ aspect of cosmic desire with the entities having more vitality influencing the lesser vital ones. However the evolution vitality it selfdepletes from Big Bang to big crunch. This progressive depletion in evolution vitality results in the gradual transformations of all the entities thus retaining their stability. Growth/Decay cycles Desire is the driving force that initiates the transformations in all the aberrations contributing to the diversity in the panorama by disturbing the compatibility of the elements of their complementary pairs & unfolding them to create the energy out of their annihilation. This desire to perpetuate as many is also responsible for the instant compatible reunion of the released elements as fresh pairs in new space envelopes with energy thus completing their transformations. These transformations are only short lived because of the ongoing changes in the parameters of either the mass or the vitality or the desire contents in the pairs that lead to * Correspondence: Srinivasan Rengarajan, Independent Researcher. E-mail: sugantha1912@yahoo.com Note: This series of articles are adapted from the author’s book “Cosmic Intelligence & You: New Revelations” published in 2016 by Notion Press. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 440 further transformations. These transformations function in various growth/decay cycles according to the environmental interactions among its varying mass/vitality/desire contents. The more developed sentient beings with autonomous desire attributes are more capable of deciding their growth/decay cycles as compared to others. Mass parameter varies according to the coherence of space within their matter. Vitality in the entities varies depending on their stage in the evolution cycle, growth/decay cycles & also by their environment However when either the desire or the vitality is nonexistent, the complementary pairs cease to exist & the pair elements, namely, matter & antimatter get attracted to their respective source of origin in the cosmos. The basic driving force that operates the Universe is desire & vitality by sustaining the transformations as growth/decay cycles of all the entities. The ‘complementary pair functioning’ in nature implies the presence of basic similarity of forms & functions, in all the beings along their energy transfer axes. The matter of the Universe comprises mainly non sentient matter undergoing progressive evolution changes into higher coherence modes based on their imprints derived from the source of origin. But some of these that gain coherence namely, consciousness, life supporting, gender identity imprints etc. as astral masses - - Atman with karmic imprints - -souls - beings - . The cosmic gender union vitality acting as a complementary pair of bindu (potency) / bija (seed) vitality, permeates the complete range of cosmic genome as the passive holistic consciousness enabling the propagation of various species. Although the human beings possess autonomous, self-referral self-healing energy transfer faculty they are subject to the contingencies of nature i.e. all the entities have to collectively sport the one supra life form. More over a male or a female entity remains as a complementary to the other. Only their coherent & harmonious union has the potential for evolution intelligence - a reproduction cell is a reservoir of holistic consciousness - . The finer the coherence & harmony in the pair the closer it gets to the enlivening integral gender vitality of the divinity. Human beings thus have only partial control over thoughts & perceptions in the evolution process whereas the divinity is invincible with its self-actualizing & radiant vitality. The human being either male or female, as an evolving vitality is thus closest to divinity & their gender union vitality namely the reproduction cell, is the reservoir of holistic consciousness contributing to the progress of evolution intelligence. The primordial source (bindu) - cosmic potency - synonymous with male aspects, under the urge of its cosmic desire, fertilized its complementary (bija) - cosmic seed, - to pervade the Universe as the holistic consciousness of nature. Aitreya Upanishad - Svetasvatara Upanishad Cells are the beginning of life and human beings are the highest known life form. What gives the human beings the ethical intelligence and makes them fundamentally different from all other life forms is the human brain. Furthermore, the human brain consists of four complementary pairs of sub brains. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 441 Each cerebral hemisphere is a complement to the other, as we now know from the famous left brain/right brain interaction. The highest and most recent known brain is the neo cortex, the fourth brain. This is the center of ethics and imagination. The next or third brain is the mammalian cortex, or the limbic system, the center of the emotion of love and its variants plus the higher biological drives. The next or second brain is the reptilian complex, the center of fear, rage, and aggression plus intermediate biological drives. The first and oldest brain is the fish brain, i.e., the rest of the nervous system, which is the basis for the most primitive biological drives and the automatic control of our basic physiology. The human brain is an autopoietic system of four complementary pairs which makes it possible for humanity to take the next quantum leap in evolution. (Ventral view of the human brain, consists of four pairs of complementary brains: fish, reptile, early mammal & human.) - - - - John David Garcia (creative transformation) Each human being is a complementary pairs of pairs namely that of body & the soul. On this basis a male/female complementary pair - 4 complementary pairs - - are the basic requirements to carry the evolution intelligence forward. Nature depends very much on male/female complementary pairs for the permeation of the holistic consciousness & the growth of evolution intelligence. A human being, a sentient complementary pair of both self-& holistic consciousness - soul - , is thus individually empowered, by its own autonomous free will to support its body (medium) which is also a complementary pair of body mass & immanent consciousness, in the growth/decay cycles. This being is the representative of an allotted part of the divinity in the Universe. A male/female complementary pair contributes a lot to the creativity with intelligence. The basic building block of the Universe is thus the self-referral complementary pair, the under lying principle of the divinity itself, existing in multifarious forms nurtured by cosmic forces as non-sentient matter. These complementary pairs gradually gain coherence, intelligence & other autonomous faculties to become the DNA - program/protein double helixes - of the-sentient matter - beings - .. The less vital entity remains a satellite of the more vital one, .in the makeup of the universal panorama. The Universe thus is a product of true divine play of thought - divine lila - but it is a panorama sustained by the Maya forces, often mistaken as real. AUM-OM - divine self-healing vibrations cosmic reverberations guiding the ‘projection sustenance dissolution’ functions govern our destiny. In the worldly environment, desire based non radial energy dissipations perpetuated by the nonsentient & sentient matter interfere with each other & disturbing the orientations of the complementary pairs. But during the harmony of absolute relaxation when the sensory inputs rest in harmony, the energy vibrations of the entities during their passage from base to head are selfhealed according to their salient mind/mass coherence e.g. during deep sleep & meditation modes they derive the vitalities of the universal rhythm i.e. With this self-healing they resume their karmic dissipations with prior orientations in replication cycles. Staying absorbed in the thoughts devoid of ego, while discharging karmic duties, retiring to rest in harmony, meditation ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 442 etc. aids attunement of self’s rhythm, with that of the Universe thereby improving our empowerment. Opting to be egocentric, one ends up in degradation. Thus the overall progress in evolution up gradation/ degradation depends on the resultant of the collective vitalities of all the non-sentient & also the autonomous sentient entities. It is up to the collective will of beings to make a symphony out of all these energy vibrations. The fundamental universal rhythm enhances the quality of all the energy transfers of major & minor dependent entities. This means, that when self-referral energy cycle of beings - harmonics - is in orientation with the universal rhythm during its cyclic change over, the coherence of the rhythm provides optimum self-healing vitality to the being. It should be the endeavor of all the beings to orient themselves with the universal rhythm, the instant at which its cycle changes over & also the durations in a day, week, month season etc when nature’s energy cycles change. The primordial source does not govern the affairs of individual entities in the Universe directly; it only sustains overall harmony through the coherence of the universal rhythm. Mundaka Upanishad. New horizons are showing up from time to time, according to the interactions among the individual’s innate energy vibrations, each having influence over the other & also the environment.. All these are random activities & yet they function in the overall harmony of the universal rhythm. But time to time deviations of harmony levels in different locations take place & are difficult to predict because of the self-willed autonomous nature of the energy transfers of the sentient human beings. To that extent randomness is inherent in Universe. (Science is perplexed with this randomness -uncertainty principle - & is at a loss to explain further. Hence it is casting doubts on the intelligent design by the creator). Mysticism understands the cause behind this randomness & is convinced about the overall controls of the collective consciousness & the universal rhythm. Moreover the progress in evolution is dependent on the ongoing contingencies imposed by the cosmic environment whose vitality it self-progressively depletes from evolution to involution. In addition to this, each cycle of events leaves behind its imprints & momentum for the subsequent cycle - past leaving its ‘ self-healed’/stabilized imprints for the present. In this back drop, probability is the watch word in the evaluation dynamics. However the autonomous faculties of beings engrained with the vitalities to empower themselves even with the qualities of the divine raises the hope for making the Universe a place of possibilities. The philosophies of the Upanishads envisage that the collective consciousness of the society will permeate optimism in the environment for co creation possibilities. It is important to realize that all the energy vibrations currently encountered by the entities are all those that are in eternal perpetuation from inception, through transformations & transmigrations. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 443 Since all energy vibrations exercise their influence on the environment, those with nonconducive traits i.e. those that have emanated out of ill feelings, displeasures, abuses & curses can have adverse effect on beings with ‘weak’ will power, till they are revoked or lose their vitality. Strong will power is a key to good individual well-being. Intuition, premonition, mysticism, vision etc. may aid in analyzing such conditions, but due care is needed to avoid delusions. Counselors, scientific mystics, gurus, visionaries etc. serve the society in this regard. A society that nourishes their thoughts flourishes. Hence predicting individual cosmic scheme of events during the course of the evolution process becomes possible only if we can get a clue to the vitality & energy transfer functions of major operating entities of which others exist as satellites. This aspect is covered traditionally by astrology - based on intuitively perceived yogic observations of the effects of major planets & their movements over ages & also in modern times by scientific forecasts based on effects of estimated energy & forces in the environment. Both these fields depend on probability where statistics comes as a major tool for its evaluation. Occurrences in our domain are beyond the reach of exact prediction because of the variety of factors in operation, not because of any lack of order in nature. Einstein At present science is yet to acknowledge & evaluate the presence of the dark energy - 75% of the total - that controls the orbital motions of planets that means the cosmic intelligence of the source that sustains natural order amidst the seemingly chaotic Universe. Cosmic intelligence eludes scientific enquiries. A visionary outlook spiritual outlook ‘yogic intuition’ extra sensory divine perception in man enables one to visualize, feel & savor the cosmic intelligence behind the universal panorama. Total harmony, in an environment of non-interfering orientations & rhythms, presenting a diverse panorama, flourished according to cosmic design & intent, among complementary pairs in the beginning of evolution - at Big Bang - when ego was not existent. During passage of time, the vitality of the masses of various entities undergo gradual depletion in cosmic stages - yugas, from energy saturation at evolution till its ultimate depletion at involution, a destined feature of the evolution cycle. All the entities at the same time undergo constant transformations /mutations according to their genotype seed imprints - karma - -. Some of them acquire ego impulses that can cause energy interferences to various other karmic energy dissipations in the environment. These ego interferences while enriching the panorama can at times end up in extreme disturbing possibilities. All these contribute to disorder in harmony levels, climatic, social as well as spiritual. The destiny is decided only by the resultant of the collective energy transfers in the Universe collective will of the beings - from time to time & this only accounts for the progress or otherwise of the evolution. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 444 The gradual decrease in cosmic vitality occurring from evolution to involution implies that corresponding changes in the cosmological constants, forces, motions, orbits etc. in physical terms along with variations in attitudes, traits, social laws, moral laws, shastras etc. in spiritual terms are inherent in the cosmic scheme of events till pralaya - total vitality depletion. Newer & newer panoramas of unlimited variations spring out of the ‘oneness’ appearing as ‘many,’ where each one entity made of the same basic building block collectively sports the cosmic form of the source. 7. Desire Energy Cycles The Universe is essentially desire driven. “Let me be many” was the primordial cosmic desire urge that brought the Universe to existence.. The Universe is all about the growth of the genotype cosmic seed into the phenotype tree. Multifarious complementary pairs dissipate their karmic energy as belonging to one entity to fulfill the desire.. In general the desire initiates the process by unfolding the complementary pair of an entity & releasing the energy. Then it also forms a new compatible pair in never ending variations to fulfill the “many” aspect of the cosmic desire. Desire urge  disturbance to the compatibility of the complementary pair elements (matter / antimatter) of the entity  unfolding of the complementary pair elements with energy release  recombination of the elements to form new complementary pairs with compatibility Desire gratificationfresh desire urge & the cycle goes on. This basic sequence in growth /decay cycles holds good for all cycles: •‘cosmic rhythm’ - primary energy transfer - cycles •‘universal rhythm’ cycles • Nature’s cause & effect cycles • ‘transformation’ cycles in matter • ‘karmic, autonomous energy’ cycles •‘transmigration’ cycles in beings. • soul refinement (meditation / yoga) cycles •‘self-healing’ – self-realization – cycles • DNA - (program/protein double helix) - - replication cycles This Cosmic primary transfer cycle of the coherent cosmic nucleus sustains the universal rhythm which in turn governs various replicating energy cycles in the Universe. There is a progressive decrease in evolution vitality towards involution & a corresponding deterioration in the stabilizing vitality of various entities. Ultimately the evolution culminates in involution when this stability is at its lowest. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 445 In this back drop, the released matter, non-sentient & those of which that develop to become sentient & sustain autonomous energy vibrations undergo transformations & transmigrations, the more vital ones, exerting influence on the small ones. Different vibrations emanating according to encoded imprints from different entities represent different aspects of divinity - supra human form & so have ‘material & spiritual implications’ in the environment. “If you want to understand the secrets of nature, look to the vibration and frequency…” said Nicola Tesla Great Humanitarian and brilliant scientist. He was the only one, who understood the Universe as vibrations, frequencies and knew how to utilize them, and benefit from it. “All matter comes from a primary nucleus, the luminiferous ether,” stated Nikola Tesla. He sensed the Universe was “composed of a symphony of alternating currents with the harmonics played on a vast range of octaves,” wrote Margaret Cheney. “Exploring the whole range of electrical vibrations, he sensed, would bring him closer to an understanding of the cosmic symphony.” Nicola Tesla Universe is thus a spiritual arena, the domain of ‘desire based’ consciousness of all the released matters with their self-sustaining energy vibrations comprising the various harmonics of the universal rhythm. Cosmic desire is responsible for all the energy available in all the masses of the aberrations & their functioning as complementary pairs. All the above energy cycles operate on account of the cosmic desire Hence desire in particular & also all the cause & effect occurrences of nature in general, the products of desire, cause the disturbances to the harmony of the complementary pairs - mass / vitality - initiating process. These disturbances unfold the complementary pair elements & the consequent release of energy from the elements due to their annihilation. At the same time the desire is also responsible completing the process of transformation by completing the reunion of the unfolded elements with compatibility. All the energy transformations follow similar routine. Apart from various natural contingencies, the autonomous human energy transfers can also cause disturbances .to the ‘mass/ vitality/space’ envelopes - identity parameters - of other complementary pairs with the consequent unfolding of matter/antimatter from these space envelopes. The cosmic desire acts as catalyst in the annihilation of matter / antimatter releasing energy with which they become fresh compatible ‘energy/vitality pairs,’ encased in their new space envelopes accounting for the transformations in matter perpetuating the “many” aspect of the cosmic desire. A non-sentient matter’s identity is sustained by its self-consciousness (immanent) & the holistic consciousness of nature, both making a complement pair. This non sentient matter is fully governed by nature since its self-consciousness is inactive. As the evolution progresses the cosmic intelligence engrained in the DNA of various entities enhances their quality to become a sentient matter –matter engrained with autonomous self-consciousness –astral mass - that can support life in growth/decay cycles of a passive medium (non-sentient mass). Then it becomes a being that can savour desire / karmic gratifications. These autonomous sentient energy transfer vibrations interfere with the ‘mass/energy/space horizon’ relationship identity imprints of its own mass as well as other entities. This leads to breakdown of the astral mass / body mass ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 446 complementary pair –soul /body pair leading to death. On the death of the body mass - medium the astral mass detaches from the medium. The cosmic desire urge naturally makes astral mass to seek a compatible reproduction cell as its new medium to become a new being for the perpetuation of its karmic gratifications. The lingering cosmic desire of the soul - astral mass thus becomes a fresh being with previous traits & tendencies, through this transmigration. This means that the body mass goes through the process of death whereas the astral mass is immortal. The DNA is immortal. This repetitive karmic energy dissipation cycles go on & on according to the encoded data, as acts of desire urges of the soul. Apart from this sequence, the above cycle may also come to an end abruptly by the disruptions to the body mass caused by environmental abnormalities. The astral mass in this case also detaches it self-from the body mass that undergoes transformations as non-sentient mass. With this body mass decay, the detached astral mass with unfulfilled karmic desire (mind/ desire/ I ness /vitality imprints etc.), gets naturally attracted to a reproduction cell of male/ female union - an emerging passive medium & reservoir of holistic consciousness, from where the complementary attitudes & tendencies are derived by the transmigrating soul to perpetuate its karmic obligations as a new being. Or otherwise some astral masses with weak vitalities may form complementary pair unions through the cosmic gender enlivening vitality of nature, rather than through the male/female gender union vitality & maintain the karmic continuity in the environment as lower beings. In some remote cases the totally dispassionate souls - the body/soul complementary pairs devoid of total desire, get merged with the source it self-through cosmic attraction - no rebirth - liberation. Transformations in non-sentient matters as also transmigrations in beings with their innate forms & traits undergo ceaseless replication routine of nature. Replications, transformations & transmigrations are the means through which evolution progresses. ‘Desire for self-existence’ of the source permeates in all the procreation/reproduction, birth/rebirth cycles of its aberrations; eternally perpetuating their immortality in the Universe through the complementary pair phenomenon even though the body mass is apparently mortal. Since the DNA retains the imprints of the complementary strings & replicates ceaselessly it is an is an immortal entity. Mind energy field Science has established that, the Universe is not made of solid stuff only but also of energy of consciousness. These energies contribute to various sensory experiences of observers savouring gratifications. There is a mind field (measurable aura) present in all entities to feel & recognize the same. Everything in the Universe is made up of ‘luxon’ various types of light particles, electrons, quarks, sub atomic particles & components of DNA, encased in respective space fields that make it a holistic entity. Mind is not contained in the body; rather the body is contained in the mind, the reservoir of thoughts with its space field. The body & mind are not separate from each other. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 447 We become more aware of what is happening to our lives by steering away from strictly material goals & then only we gain more insight into the mind. Mind control techniques aid co-creation activities in all fields of activity. DNA - replication cycles - transmigration cycles. Non-sentient matter. It exists as mass/immanent consciousness complementary pair. Its DNA double helix comprises one strand (active) with the identity imprints of its mass & the other (passive), the holistic consciousness of nature’s vitality, both forming a complementary pair. Sentient matter. It is a non-sentient matter that has gained awareness in its I-ness imprints astral mass with consciousness - whose self-consciousness is autonomous through which it savours the worldly gratifications by using a compatible non sentient mass as its medium to become soul & evolve further. Its DNA is made both its active self-consciousness & the passive holistic consciousness as its mating complementary. DNA molecule is a complementary pair comprising four self-reproducing moleculesinterchangeable “building blocks”, called “bases” - which can be abbreviated A, T, C, and G; each base “pairs up” with only one other base: A+T, T+A, C+G and G+C; that is, an “A” on one strand of the double stranded DNA with opposing & anti-parallel strands, will “mate” properly only with a “T” on the other, complementary strand. Replication is performed by splitting (unzipping) the double strand down the middle via relatively trivial chemical reactions, and recreating the “other half” of each new single strand by drowning each half in a “soup” made of the four bases.” Similarly we can assume that transmigration of beings as a process where the departing soul finds its complementary mate in a passive reproduction cell through the process of quantum entanglement. When science gets ready to probe the nature of soul seriously we will be able to get its validation for the above assumption. (Quantum entanglement means that particles at origin are linked together in a way such that the measurement of the state one half, determines the possible quantum state of the other half. This connection isn't depending on the location of the particles in space. Even if the entangled particles are separated by billions of miles, a change in one particle will induce a change in the other, at a speed more than that of even light - spontaneous & instantaneous). This entanglement likewise, can cause the unzipping of the DNA double helix of a compatible reproduction cell by the astral mass of the soul through its desire vibrations to become a compatible double helix pair & a fresh life/being encoded with the prior tendencies. This amounts to the transmigration of a soul into a new being. In a near death experience the microtubules - souls - - lose their quantum state, but the information within them is not destroyed. Instead it merely leaves the body and returns to the cosmos. Roger Penrose ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 448 Let’s say the heart stops beating, the blood stops flowing, the microtubules - sols - -lose their quantum state. The quantum information within the microtubules is not destroyed, it can’t be destroyed, it just distributes and dissipates to the Universe at large. Stuart Hameroff It can be established that nature enables the manipulation of the DNA of a nascent reproduction cell - a complementary pair of mass & holistic consciousness - - by the vibrations of the transmigrating soul - -a complementary pair of the nascent astral mass & selfconsciousness - of a departing being, to implant its own active imprints in a compatible reproduction cell of a womb & use the cell as a medium in the growth/decay cycles & become a new being. This new being’s DNA - ‘program/protein’ double helix is a complementary union of the ‘nascent’ reproduction cell & that of the ‘subtle’ astral mass of the departing soul - -. These untainted attributes contribute to the divine qualities to the DNA of the new being at birth. The tendencies & traits of this new being acquire corresponding gross human attributes as they grow from the genotype seed to the phenotype tree depending on its environment. If of course the astral mass - soul were to be in a right orientation & in resonance with the universal rhythm itself, at the instant of its dissociation from the body mass medium on death, it can attain the cosmic vitality & merge with the cosmos - liberation - no rebirth. Replication, procreation, reproduction, co-creation are the normal modes in growth cycles of beings. Transmigration - higher order replication - goes through the medium of human male/female reproduction cells. Transmigration cycle in beings is synonymous with the cosmic desire cycle where the cosmic vitality enlivens the cosmic seed that grows into the tree of Universe & on the ultimate culmination of desire vitality a new cycle gets initiated. Likewise in transmigration of beings the departing soul - astral mass with lingering desire vitality enlivens a reproduction cell of male/female union & using it as a medium grows into a being & on its decay its astral mass with its lingering desire initiates its entry into a compatible reproduction cell of a male/female sex union, to carry on its lingering karma in fresh growth/decay cycles till desire exhaustion. Kathopanishad - Brihadaranya Upanishad - Bhavagatham So a male/female union plays a karmic & spiritual role in the up gradation/degradation of the evolutionary progress - . The cosmic desire (mass/energy affinity) serves as the catalyst in spontaneous energy generation (matter / antimatter annihilation) resulting in transformations in non-sentient matters. The lingering karmic desire in the astral mass of sentient being likewise acts as the basis for its transmigration through a compatible womb. It is through these transformations & transmigrations, the form & trait vibrations of the aberrations karmic dissipations of beings perpetuate the supra human form in variations yuga after yuga, as acts of ‘cause & effect’ phenomenon in an environment where one energy transfer influences the other’s vitality. It is the desire vibrations of the astral mass on death that enables its complementary union with the compatible fertilized male/female reproduction cell (genotype reservoir of forms & tendencies - reservoir of holistic consciousness) namely a union of program & protein as in a DNA double helix, through the process of ‘quantum entanglement’. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 449 If on the other hand, the astral mass complementary pair remains devoid of vitality / desire its matter/antimatter elements get unfolded from their envelopes & attracted to their source of origin - merger with cosmos - liberation. Soul refinement in transmigration cycles The nature’s cosmic gender union vitality - vitality of the primordial union of the cosmic bindu (potency) & the bija (seed) - perpetuates the replication /reproduction/ transmigration of low order sentient matters. The nature’s mutually attracting forces of opposite genders of higher order beings through their union provide the holistic consciousness vitality in the female reproduction cells to enable higher order transmigrations. Transformations in non-sentient matter & replication / recreation / reproduction / procreation/ transmigration etc. in sentient matter are desire initiated processes that carry forward the cosmic urge for exploring new horizons. In fact by being in resonance with the universal rhythm during their gender union, the human beings can upgrade the reproduction cells with optimum vitality to enable refined transmigration. Further refinement is possible if the transmigrating astral mass becomes coherent with the orientation of the holistic consciousness. Ironically sentient beings merely dissipate their cosmic energy only in sensory pleasures during gender union, denying nature its chance to enrich the reproduction cells as reservoirs of cosmic genome for optimum evolutionary progress, thus only passing on degradation to posterity. Nature intends a being to strive & improve the coherence of its own astral mass through selfrealization, meditation, yoga etc. thus enabling its mass to be in tune with the universal rhythm. When one is in unison with the universal rhythm at the instant of death the soul goes through refined transmigration leading to the birth of a refined soul. Enrichment of human species in particular & social up gradation in general, very much depends on proper orientation & rhythm of the complementary pairs undergoing transmigration. Furthermore, on being in resonance with the cosmic rhythm itself, it is possible for one to even transcend the zone of the Universe & merge with the primary cosmic transfer & attain liberation. When the self-consciousness of a being gets into the resonance with the universal rhythm through self-willed dispassion, even before the end of a cosmic cycle - fulfillment of karma in the zone of the Universe itself - before pralaya, divinity itself is brought down to the being resulting in jeevan mukthi - worldly bliss. Thoughts associated with the Absolute at the time of death are conducive for ‘refined transmigration’ & even merger with the radiance of the absolute. While so much is possible by human efforts, very rarely do people reach these heights due to ego & lack of awareness –avidhya. Native wisdom says “you do not always get what you want, but are likely to end up with what you need.” This means that nature will any way prevail over ego to ensure basic social needs. It is prudent to wish for what you need. - what the source intended to savor through you without any effort on your part for realizing contentment & salvation devoid of sins. If otherwise, you act on the basis of your ego, you end up in frustration. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 450 To be a co-creator & be in Bliss, you have to be aware of your innate nature & also the part it has to play in the evolution processes. Energy vibrations that emanate from cosmic radiations have spiritual & social relevance. Point to ponder Science has since established that consciousness is a complementary version of matter. Now the probe into consciousness has to be undertaken in earnestness to solve the mysteries about life & its existence. Anything that exists in the Universe is a complementary pair, for that matter even the traits & tendencies of beings. Researches based on this understanding will give new directions to various research studies to decipher the DNA alphabets.. 8. Illusion Truth - Lila - Maya - Silent Witness - Duality Truth Absolute Truth is realized as the eternity of the cosmic consciousness by the humanity as a whole. Truth, which we identify with the Universal Being, must be applicable to whole of the humanity; otherwise whatever we individuals realize as true can never be called truth, at least the truth which the scientists have reached through the process of logic, in other words, by the interpretations of various their conclusions by transient human minds. The nature of this aspect of truth is an appearance, that is to say, what appears to be true to the human mind and is therefore human, may be only called maya or illusion. Truth lies in the rational harmony between the subjective and objective aspects of mind, both of which belong to the Supreme Being. Rabindranath Tagore Scientists believe that it is the pure consciousness that has brought the total vitality of the matter of the nucleus to existence & are working on the unification of all the laws of nature. This pure consciousness is the Truth, the Eternal. Maharishi Veda vision Truth is the eternal reality in the cosmic zone. But in the zone of the Universe it exists as the karmic imprints of its various aberrations undergoing transformations & hence truth in the zone of the Universe appears as an illusion. At best one can realize the truth here as the resultant of all these apparent realities, each relevant for the respective planes of its existence. We need the help of visionaries for the identification of these planes that a common human being will find it difficult to comprehend. When you experience conflict of reason, intelligence and wisdom, you have to realize that there are different ways of looking at things. Conflicting ‘truths’ can exist in ‘harmony’ when they are ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 451 recognized as those emanating from one source but belonging to different planes of the Universe each comprising different compatible innate attributes & harmonics of one universal rhythm. An enlightened consciousness - visionary, the one who is in resonance with the universal rhythm, is inclusive and not exclusive in its nature. The more the one is attuned to the oneness aspect, the more he is able to perceive the truth about reality existing in diversity. Enlightenment implies appreciating with equanimity a unified outlook that accommodates diversity in the manifestations & also the differentiating outlook that recognizes ‘oneness’ as the backdrop for all that exists. These visionaries only have clarity in perception. Truth is hence to be understood only with the guidance of visionaries, gurus & counselors. Once this is done, your actions however are to be based on your dharma. For this also many need the assistance of Gurus. Gurus are the back bones of the society. In simple terms, Truth is any a reality which, when we believe in, empowers our ability to envision & control any aspect of the objective world, without decreasing our ability to predict and control any other part of the objective world. Illusion is the information which, when we believe in, decreases our ability to predict and/or control any part of the objective world. It is to be realized that soul & Atma (pure consciousness) function as a complementary pair. This means each & everyone makes a complementary pair with truth. There is then no room for pessimism at all in God’s creation. Divine lila - Divine play of thoughts The random fashion with which various events occur in the environment baffles both science & mysticism. The former looks for its solutions through theories on probability & the latter believes in some order behind this random behavior & is optimistic in recommending various possibilities to manage this situation. Vedantic philosophy without any ambiguity attributes this order behind randomness to Divine Lila - Divine desire “let me be many”. Divinity projected the Universe as its divine play field in which all the possibilities are explored by the beings as its representations. The intended ultimate goals are salvation,co-creation, bliss etc. according to one’s innate karmic traits. The basic game norm is ‘unity in diversity’. The game is played either individually or in groups. No one competes against the other as the goals are diversified according to the entity’s salient karmic imprints speculation. This truly is divine lila, a concept that answers the question ‘why creation’. All the world's a stage, And all the men and women merely players; They have their exits and their entrances - William Shakespeare. Play is the very outcome of thought. Failure to appreciate the above is actually one of the major blocks to creativity. The Universe - divine play ground is a manifestation of this eternal truth. The notion that falseness can creep in this play of thought is depicted in the words ‘illusion’ & ‘delusion,’ but a thought which emanates from the ‘vision’ of the nucleus is invincible & here ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 452 lies the secret of divine creativity born out of dispassion. Thus thoughts play a prime role in the generation of desires. A visionary does not strictly have an agenda. His activity is not based on problem solving efforts but remains simply as ‘play of thoughts in dispassion’. Within this play it is not always taken for granted that any fresh input must always be either different or must in a significant way be similar to the previous ones. The more different they are the greater becomes the visionary intelligence in perceiving similarities in them & the more similar they are the greater becomes the worldly intelligence in establishing the differences in them. This intellectual expansion is the source behind the innovations & the creation of newer & newer horizons by the players, where free will flourishes in dispassion – No Ego. Though all the aberrations of the divinity are endowed with all possibilities, there seems to be no guarantee of success. This makes the game highly speculative. At the outset it is a paradox. But the lila infuses optimism in all the human beings engrained with autonomous powers for realizing all the goals in the realm of possibilities & remaining in this realm it self-is enough for one to be in happiness irrespective of goals. . This is the Lila’s glory. The general movement of consciousness in the Universe is towards self-awakening: to find the self, to realize the self, and to engage the self-in the divine play. All the tendencies of ego must be transcended to achieve one’s goal. Once this is done, one is at once left free with his own consciousness to pursue his goal through self-realisation. This play of achieving the possibilities, progresses through the replication of nature’s karmic desire imprints engrained by all the entities. As & when an entity gets enlivened & becomes a sentient & autonomous being, the first thing its self-consciousness recognizes is its I-ness - ego imprints. Evolution intelligence progresses further on the basis of the gender union refinements & the up gradations of the body & mind masses of the entities. But selfish ego sways its selfconsciousness towards negative orientations causing disruptions to the play.. The collective consciousness - the resultant of all the active self-consciousness of the beings - - governed by the universal rhythm oversees the quality of the game as a play field referee. This is nature’s inbuilt safeguard that regulates this evolution game. Evolution, as described here, is the outcome of Lila. Coming out of the nescience of the material Universe, one can recover his identity through self-awareness. Continuing to maintain that divine awareness during one’s life time empowers him self-to attain supreme possibilities. This is the secret behind evolution. Our task as individuals and as groups is to grow from what we are now to attain the ultimate powers as co-creators. This attainment of Super humanity by human beings brings to culmination the intent of Divine Lila. Divine lila - ‘innocent play of thought of Divinity’ - is not to be taken lightly as the word lila denotes. It is born out of the true vision of the divine for keeping the evolution cycle going withal its safeguards in its own momentum. That is the power behind this play that offers scope for a limitless varieties with unlimited potentials. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 453 Maya While ’Lila’ answers the question “why creation” has come about, “maya” answers the question ‘How creation’ sustains by itself. Because of the primordial disintegration of the cosmic nucleus & the consequent space gaps within the masses of its aberrations, the energy vibrations of the entities happen to exist as various harmonics of the universal rhythm & yet remain in overall harmony. However due to the progressive depletion of evolution vitality in all the entities till involution, the masses of these entities undergo cyclic transformations, mutation etc. This phenomenon i.e. the universal matter existing as harmonics of the universal rhythm & undergoing cyclic transformations, is termed Maya - illusion - . The forces of maya attribute harmonious meanings to these vibrations & enable all the beings to recognize & experience them accordingly while maintaining with the right relationship with one another & savour the worldly panorama.. This perhaps is the nature’s precious gift to mankind for it enables the projection of a diversified universal panorama in limitless vibrations intended for the delight of the beings by empowering them with requisite faculties for savouring these vibrations in harmony. At the same time the ego urges in the beings while enlarging the diversity in the panorama, cause disruptions to harmony. However the maya forces are empowered to ensure the basic environmental order through the collective consciousness making the Universe an orderly play field. It is worthwhile to note that in the cosmic zone, the immutable divine forces radiate with instant precision such that there is no scope there for the beings to savour these gratifications. Lila & maya go hand in hand in the fulfillment of cosmic desire in the Universe. All the projected sentient & non sentient matters of the Universe big & small, each of them existing as whole entity, as a representative of the source itself, are meant to discharge selfsustaining autonomous energy transfers according to maya forces. But some tend to ‘play God’ egoistic self-projection, with the conviction that they are in total control of their actions avidhya ignorance - . . Ultimately when they realize the truth, that only the cosmic transfer sustains overall harmony & their karmic order through the ‘cause & effect phenomenon’ i.e. through the universal rhythm that keeps the tendencies & traits of all matters in constant transformation & transmigration, it becomes clear that the ego of the individuals play an insignificant & futile role in the overall scene. The Universe is only an illusion & a karmic playground where some egoistic entities can even sport extreme but with futile possibilities only. The consequent karmic & ego conflicts that occur in nature appear as chaos - maya - & how they are resolved by natural laws, impart spiritual lessons as enumerated in the Puranas & Ithihasas - ancient scriptures. The knowledge thus derived is the very essence of Dharma Sastra. Manas sakshi - Silent witness “[O]neness grows as many” & “wholeness remains wholeness even after a portion is taken away that it self-is a wholeness.” Isavasya Upanishad This implies that the evolution is self-propelled & goes on by its own momentum eternally. The creator stays as a silent witness from then on. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 454 “Two inseparable birds sitting on the same tree side by side, while one is enjoying the fruits of the tree the other, the invincible one, looks on silently. When in sorrow the first bird looks at the other one & realizes its invincibility” - Mundaka Upanishad This is a vedantic portrayal of the complementary pair of jeevAtma & paramatma (soul & Atma). This analogy fits in perfectly with the definition of a DNA double helix. In a DNA complementary pair, the base from the active strand “pairs up” with its mate from its complementary passive strand to make a double helix. This normally replicates eternally perpetuating its continuity in existence. Thus the active self-consciousness of soul mates with its complementary version from the passive holistic consciousness of nature available instantly at all times. The self-consciousness plays the active role in action completion. Its passive complementary i.e. the holistic consciousness of nature (Atma) only plays the role of a silent witness even though its vitalities are holistic & invincible. However the stability of one’s action completion effort is affected to the extent to which the orientations of the self-consciousness are not in unison with that of the holistic consciousness. That much is the control the Atma can have on the actions of the soul. Truly it is silent witness though invincible. “I cannot conceive of a personal God who would directly influence the actions of individuals, or would directly sit in judgment on creatures of his own creation.” Einstein, a believer “The laws may have been decreed by God, but God does not intervene to break the laws” Stephen Hawking, a nonbeliever Duality “A micro atom on probing minutely shows up as a cluster of complementary pairs of particles” according to scientific research. Every particle has an associated, hidden "pilot wave" which served to guide its trajectory through space. Einstein A change of parameter of one particle can instantaneously change that of another particle that may be light years away, if the particles are an entangled pair. Quantum theory The presence of all the duality traits in the Universe is an essential part that sustains nature’s stability. Divinity is present only when the differences within the duality traits are ‘subtle’ when the complementary traits function in optimum coherence. Prasna Upanishad The components of the complementary pairs function jointly for action & storage of information, one aiding the other simultaneously. Yet they are independent of each other & are not competitive. In a complementary pair, the traits of the active strand mate with those of its passive strand to enable action completion with enhanced power & stability. This principle is empowered by the spontaneous availability of passive complementary traits from nature’s holistic consciousness. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 455 Apart from ensuring stability, the essential function of duality is that it both causes behavioral actions and also stores their creative information as in DNA replication. Single cells are not known to possess this strong innovative behavior. That is why it took single cells three billion years to evolve into the metazoa. Parabrahmam, the source, the cosmic nucleus it self-is a self-healing complementary pair in growth/dissolution rhythm. When it “desired to be many” it manifested with pervading vitality in various orientations, stabilized with “right/left” - “up/down” versions etc. So much so all its creations exhibit complementary similarities along their energy flow axes. Nothing exists, not even the traits, tendencies etc, without their spontaneous complementary versions thar assure stability. The Hindu world view holds the cosmos to be holonomic and symmetric, but within that symmetry the existence of complementary principles dualities, two opposites etc. are recognised. The Supreme Reality is an indivisible whole, but within that unity of the whole there exists a fundamental dualism: of a male principle Purusha and a female principle Prakriti. Variously represented and described as Purusha Prakriti and Shiva Shakti pairs, these two complimentary principles also represent the active & the passive aspects the matter and the energy the subtle & the gross and the right and the left etc. This self-stabilizing principle underlies the evolution in totality. In ‘oneness’ one can by instinct visualize the complementary pair & in ‘duality’ there exists ‘compatibility with stability’. Every active aspect, even a point of view, has its inherent & spontaneous passive, stabilizing version that is readily present because of duality. In the balancing of these dual components one can experience absolute harmony which is the very essence of cosmic nucleus - divinity - according to “charge parity violation theory”. . The quest of science consists in trying to understand the cosmos. We can see, observe, study and analyze only the known part the Universe. The other, the unknown part, is invisible, as umanifest and unobservable? The rishis (seers) of Hindu philosophy pondered over this question in the Vedas & declared thus: He created a portion of Him self-as this Universe. Where is the left over? Is it the black hole, its complementary version? Masculine / feminine pair The most subtle & the least understood aspect is the difference between the primordial characteristics of masculine & feminine attributes. The integration of the masculine & the feminine aspects within the same being generates some of the profoundest accomplishments & insights with beautiful resonance for spiritual & physical progress of the evolution. Nils Bohr In Hindu scriptures the divinity is portrayed as Ardha nareeswara - right half masculine & left half feminine. This is a personification of nature’s gender union vitality - holistic consciousness. Sentient species replicate/reproduce when the active consciousness of the propagating cells mate with the holistic consciousness to become a complementary pair. The reproduction cells of the male /female gender unions of beings act as the source for holistic ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 456 consciousness in the transmigration of their souls in the higher order beings. The human gender union has a divine significance. Point to Ponder The one question for which convincing answers are elusive to believers & non-believers both, is about the cosmic wisdom of the Absolute (whom we consider invincible & also the embodiment of all that is goodness) that allows room for unpredictable imponderables in the Universe despite its ability to maintain precise day to day universal order. Even though the 20th century science waccording toplexed with the randomness existing at the quantum levels, science can now predict the averages / trends of all the random fluctuations at the micro level. These averages make up the everyday world of objective reality at the macroscopic level. Even a renowned scientist like Einstein could only offer the following as his comments on the ‘randomness of particles at the quantum level’ & the ‘quantum entanglement’ of remote particles. ‘God does not play dice’ - “spooky action at a distance” etc. He never ruled out at any time, an underlying basic order as other scientists. This is due to his mystical leanings, being a believer of God of Spinoza. Recent developments brought out by the “hidden variables theory” & “charge parity violation theory” are establishing the presence of cosmic intelligence & a basic order in the creation process. Vedanta with optimism attributes this randomness to ‘divine lila’ - divine play of thoughts – that projected the Universe to fulfill its desire “let me be many” & explore diverse possibilities. Had the Universe been planned according to the type of order which the scientists would like to have, the Universe would exist according to a divine plan instead, with only a limited diversifying panorama without speculative possibilities. Divine Lila - pastime - is the outcome of the thoughts that evolved from true vision of the absolute & not out of transient illusions. Lila is often taken in a lighter vein. This lila is a serious spiritual truth. Being a projection out of its urge to savour the diversity, the Universe shows up as the eternal panoramic play field displaying all the forms & traits, including the anomalies & imponderables that contribute to the diversity. These include the undulations caused by the interactions of nature’s the cosmic forces & also the egocentric energy dissipations of the autonomous beings, the totality being governed by stable universal order. The dispassionate & invincible universal rhythm through its coherence also empowers the self-& collective consciousness to directly intervene with the anomalies, on an individual & selective basis through its active traits. Moreover all the entities have to exist in the complementary pairs mode only & this feature assures stability & safeguards from excesses arising out of anomalous traits & tendencies. The environment thus evolves by it self-with these controls nurturing all the compatible traits only. The negative oriented ego anomalies & imponderables are evened out by the coherence of the universal rhythm which derives its powers from the cosmic radiations. Being totally dispassionate in its nature it cannot act on a selective basis. If the need arises it can ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 457 even empower the active collective consciousness of the environment to emerge as a savior avatar - . ‘God is blind,’ ‘god’s ways are strange,’ ‘god plays dice,’ are some of the remarks made to give vent to people’s frustrations. These only reflect the levels of their understanding of divinity’s nature.. God is holonomic (wholeness grows as its parts which still remain as wholeness) & autopoietic (Oneness creates many & many creates the oneness). Hence there can be no room for doubts about the divine wisdom. Moreover this evolution cycle is meant by god to go on & on eternally & without need for his direct intervention. 9. Panorama The nature’s diversity manifesting in the all-pervading ‘complimentary pairs,’ thus brings to exposure the panorama through Varna (shades)& Gunas (traits), that means projection of the divine presence in the Universe with all its diversity. If a human energy transfer can be enlivened to be in resonance with the universal rhythm & also further on to be in orientation with that of the primary transfer, the mass content of the ‘energy/mass’ union of an entity can acquire invincibility through cosmic radiations & attain the coherent glow aura tejas. This adds further brilliance to the panorama. When all these energy vibrations acquire such a quality in their coherence together i.e. when all the energy transfers in an environment tend towards dispassion radiating all round glow, invincibility pervades the environment itself. This is the ultimate human possibility that can enable the transcendence of cosmic radiations - invincibility down to the Universe - ‘bringing the heaven down to earth’ - ultimate realization of cosmic desire descending of an avatar. These diverse pairs are autonomously capable either individually or collectively upgrade/downgrade their mass contents, based on their innate karmic imprints & self-will. “Nature” of the self-of a being can influence ‘Nurture’ in the environment or vice versa, depending on their comparative vitality strengths & this opens up extreme possibilities. This aspect contributes to the vitality of the collective consciousness & through this to the grandeur of the universal panorama. Accidents & disasters happen due to overwhelming impact of individual or collective consciousness of entities sentient & non sentient i.e. the resultant of all the energy transfers of a particular environment, leading to the breakdown in harmony of the self-referral dynamics in that location. Even in such cases the overall harmony is any way maintained by the coherence of the universal rhythm that again is governed by the invincibility of the cosmic energy transfer.The pervading & enlivening vitalities of light & sound cosmic OM reverberations thus sustain the totality eternally. Collective will power vairagya of the autonomous sentient masses plays a big role in realizing this self-healing possibility bringing the karmic dissipations in harmony with the universal ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 458 rhythm & from thereon with the cosmic transfer i.e. transcendence of collective will power beyond the realm of the Universe reaching heavenly heights, that means also upgrading the earth’s environment to that of the heaven, ascendance of universal vitalities to that of the cosmos. This ultimate transcending phenomenon brings he merger of worldly & heavenly bliss. 10. Cosmic Intent “Let me be many” desired the absolute. Thus the Universe with all its aberrations came to being. The intent of the Absolute is that the Universe should exist as a diverse panorama & not as a dull monotony which it can savour through the human beings as its representations. The intent’s optimum level is reached when cosmic rhythm prevails in the Universe unhindered i.e. when all karmic traits as encoded in their DNA namely the respective swabhava & swadharma of the beings are adhered to so as to create an environment devoid of sins leading to their salvation in a natural manner. ‘Desire’ &“unity in diversity” are thus the basic operating parameters of the Universe. All the entities of creation are aberrations of the cosmic nucleus engrained with cosmic potential to engage in autonomous energy dissipation. With this vitality prevailing in the environment the possibilities exist for the establishment of following social orders such as survival of the fittest, ethical, moral, secular, spiritual etc. Dharma Sashtra, the Ethical Codes based on natural laws, the laws that are voluntarily accepted, guide the ethical society for ensuring harmony, serving the basic cosmic intent. Moral codes / Rational norms etc. aiming at organized productivity, by contrast lay down mandates implying coercion. Secular Codes nurture optimum creativity in ethics. self-realization is nurtured in a spiritual societ leading to bliss. The cosmic vitalities adequately empower all the entities to realize this possibility. The intended way in which the sentient matters human beings have to progress in the evolution process is to exist as divine representations adhering to swabhava & discharging swadharma by not disturbing other energy transfers. Nevertheless, the ego based autonomous negative oriented energy transfers of beings impose counter creative influence in the environment. These energy dissipations exercise influence on one another & hence the collective consciousness which is the most powerful worldly phenomenon evens out these anomalies in the natural course. All the sentient matters of the Universe when they realize that they come under the ‘cosmic oneness’ empower themselves individually & collectively, through the coherence of will power vairagya to become co-creators. Nature’s intent is to establish a productively blissful society by these co-creators & it is up to the collective consciousness to strive & meet this end. “(desire/willpower) (manifestation/creation)(fulfillment/bliss)” cycle forms the essence of the evolution. If the energy transfers do not take place according to above intent, karmic cycle may end in disruption e.g. (selfish desire/will power)  (manifestation /disruption)(futile fulfillment/ frustration). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 459 Nature’s intent, purpose of evolution itself, is that human beings shall either coexist, realize salvation & be in contentment as divine representations in harmony or if they choose partake in co-creation activities in bliss & thus progressively upgrade themselves through transformations/ transmigrations. Intense will power - dedicated yoga practices, pranayama, transcendental meditation etc. are some of the tools to realize the above objective. Ironically some individuals more gifted with the nature’s intuitive & occult powers become selfdeceptive to ‘play god’ in actually directing this special vitality against the universal rhythm counter creation for selfish interests - . Some who are obsessed with selfish passion - ego - direct their action traits in negative orientations for transient ego gratifications. Some others with mistaken ideologies, for getting away from karmic anxieties, even strive to attain ‘liberation’ & merger with the cosmos through intense transcendental spiritual efforts. These exercises fundamentally defeat the intended karmic & social purpose behind evolution. The divine intent after all is to bring the heaven down to earth - bring blissful horizon here & now by one & all & not for anyone to transcend the zone of the Universe to merge with the cosmos, serving no karmic purpose in the Universe. Isa Upanishad Point to Ponder Divinity it self-pervades in its panoramic vitality & also in all entities in their basic building blocks enlivening their sensory & motoring organs enabling them to savor its panorama. Can there be any other scheme of arrangement that will help realize the cosmic intent any better? 11. Cosmic Wisdom Scientific research in the Newtonian era was directed towards gross levels of matter & they were able to establish predictable formulae for the nature’s forces. Hence they perceived the existence of a nature’s order in the evolution process. But in the Einstein era they found unpredictable behavior of quantum particles & were confounded with the “uncertainty principles’, ‘probability theories’ to get over them etc. Even an ardent believer like Einstein could only defend him selffrom his critics by saying “God does not play dice”. Science interpreted developments as random behavior by casting doubts about the cosmic wisdom behind the god’s creation it self-ruling out any hope for the future. It leaves for us only the probability theories with which we have to sustain further. There are at the same time other scientific theories that give us the necessary hope by proving the existence of “no charge / parity violations” (absolute complementary pair compatibility) in the quantum foam - cosmic nucleus - prior to Big Bang - The disturbance caused to this harmony by the ‘quantum fluctuation’ - cosmic desire - created the Universe comprising all the aberrations of the nucleus, that got tainted with various shades of ‘charge parity violations’ due to the forces of Big Bang & this accounts for randomness we experience in day to day life. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 460 However the cosmic desire perpetuates the matter/antimatter compatibility of the source quantum foam - cosmic nucleus - in the Universe also to maintain an overall order. The vedantic axiom “Cosmic desire for self-existence as many is the cause for our existence” declares that each entity is an aberration of the cosmic nucleus infused with the invincible complementary vitalities of the divine & is also engrained with salient divine imprints that can be empowered by self-will - meditation - pranayama - yoga, etc. This emphasizes that the world is a spiritual arena & is full of possibilities, without any ambiguity. In fact by being in the realm of possibilities alone, whatever be one’s goal in life, one can attain happiness. This is the glory of this vedantic axiom. According to this axiom the absolute mass evolved as its aberrations with various I ness imprints for carrying out its various karmic functions, in eternal replication cycles, with each one of them being infused with its prime faculties vision & vitality ( self-healing rhythm & pervading orientations). These aberrations represent the supra form’s various shades & traits & function as the harmonics of the universal rhythm making use of their sensory & motor organs in their desire gratifications. The ‘complementary pairs functioning’ of the nucleus is present in various shades in all the entities aiding in their static & dynamic stability. These entities encased in their salient space envelopes savour the karmic gratifications as salient representatives of the nucleus eternally. That means the inbuilt vitality & stability in all these aberrations replicate their salient imprints in them even while undergoing transformations & transmigrations. This feature ensures the sustenance of the ‘oneness’ & ‘holistic’ nature of the Universe right from the very inception. Each & every part of all that manifests, is engrained with the cosmic capabilities of the cosmic nucleus it self-making the Universe a self-evolved product of intelligent design. At the instance of Big Bang, “Intelligence” of the cosmos radiated the release of only 1/4th of the Absolute according tovading ‘mass & energy’ unions as self-sustaining ‘complementary pairs’ in varying orbital motions bringing to exposure a harmonious panorama as the Universe. This self-sustaining Universe is in turn stabilized by the cosmic vitality of the remaining 3/4th unmanifest singularity - -black hole. “The wholeness remains the whole even after removal of its portion which is wholeness.” Isavasya Upanishad These features go to reveal that all the ‘forms & shapes’ - attitudes & tendencies - of all the projected complementary pairs when integrated backwards, could represent the cosmic form of the supra human, the absolute. The cosmic intelligence associated with this holistic growth of evolution is evident through the adaptability, versatility & even the invincibility traits etc. evinced by the human beings, the closest representation of the divinity, while engaging in their karmic duty cycles & also during their dedicated efforts to gain transcendental awareness that empowers them for co creation activities. These potentials can even be made to become as versatile, as that of the divinity it self-since the basic building block in all the entities is a part of the holistic nucleus. This makes the Universe the phenotype tree growing out of the genotype ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 461 cosmic seed in an environment full of wide range of co creation possibilities a blissful panorama - as against the present day’s scientific conception of the Universe as an environment of probabilities. The evolution is karmic desire driven & this desire urge ensures salvation to all the entities when they exist according to their swabhava - innate nature & adhere to their swadharma innate karma - i.e. when they are devoid of sins. This is the nature’s prescription for happiness without any effort from individual beings. A precise day to day planetary order is being maintained ever since Big Bang by the coherent cosmic radiations in dispassion through the universal rhythm. Even in extreme cases of violent disturbances to local harmony, the collective consciousness of that environment can even selfactualize & emergeas an avtar to directly intervene & become the savior to establish harmony. That much is the self-healing vitality of nature. Point to ponder The evolution is mainly karmic desire driven & when this desire becomes selfish passion - ego -the human traits tend to be in negative orientations to that of the nature bringing in anomalies in the environments. But they are routinely evened out by the dispassionate vitalities & the coherence of the universal rhythm. It is up to the collective consciousness to draw a line as to how much of the ego traits of beings (that otherwise contribute to the enlargement of the panorama) can be tolerated in the environment to meet the individual aspirations. The true intelligence according to the cosmic intent lies in the collective consciousness that makes this a place of possibilities as against probabilities. Unlike the nature’s vitality forces that pervade in total dispassion, the collective consciousness of the environment is active & is empowered to directly intervene in all the anomalous action traits that cause disturbance. The environment thus evolves by it self-with these direct controls that nurture all the compatible traits only - not the negative oriented ego dissipations, thus showcasing an optimum diversified panorama. The collective consciousness having intervening controls over all the ego action traits holds the key to environmental harmony. Hence there can be no room for doubts about the divine wisdom in the creation & sustenance of the Universe. Moreover the evolution cycle is meant by god to go on & on eternally & without need for his direct intervention. Cosmic intelligence is a higher dimension of intelligence that nurtures the qualities and vitalities of the souls to be in right relationship with wisdom, compassion, integrity, joy, love, creativity, and peace in the surroundings by giving a sense of deeper meaning to purpose to life. In the worldly sense the spiritual intelligence is enhanced when intellectual and emotional intelligence are exercised with the soul awareness that means with an awareness of your inner personality with a corresponding shift from the ego to its soul. This way you gain a greater ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 439-462 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part III) 462 clarity of mind. This wisdom realises your full potential, through your living by your soul, and thus transforms your life’s destiny that would otherwise be dragged by your ego. The creation of all the self-replicating entities in the Universe indicates cosmic programming of goal oriented concepts of its innovative design. Minor experimental and evolutionary tweaking and upgrading of these nature’s design, do not in any way compare with the landmark appearance of the fundamental DNA code that signaled the arrival of the human species endowed with the capacity for intelligent thought. As science discovers more about genomic structure, we will want to re-engineer human DNA, perhaps even the DNA of other biological organisms. Some re-engineering may take the form of cosmetic adjustments, health enhancement, or be dedicated to producing a 'super species' perhaps an intellectually superior species. But all this may be a form of 'patching' up with the 'code of the cosmic nucleus' that originated human DNA. Ultimately, we may build beautiful machines, indeed proxy humanoids, that surpass our biological limitations and which our brains, spirits, souls, and consciousness will be eager to occupy. Our intimate relationship with DNA, our origin and its origin, draws us inevitably into a quandary that demands resolution. We conclude that, although it is pivotal, DNA operating alone cannot account for the complexity of living matter, the cycles of life, or their origin. We are evidently here by a design and governed by rules that overcome entropy and bring order out of chaos, order that finds at least a provisional zenith in the human mind and its intellectual capacity and achievements. It is the patent existence of a pattern of rules that inevitably suggests a guiding hand outside the physical realm, namely the “cosmic” realm. (Continued on Part IV) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

230 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) . Article Aether: Immaterial Substance & the God of Physicists (Part I) Laurent R. Duchesne* ABSTRACT In this four-part article, I argue, as many others do, that the aether is the physical but nonmaterial substance from which the universe came to exist. To exist, things must be in spacetime, but the aether is not in spacetime, it is before spacetime. It is, but does not exist as matter. It is all permeating and non-dimensional; it is inside and between particles; it is everywhere. Everything is made from it, even the space that surrounds us. It is indivisible, or it would not be the aether as it was defined thousands of years ago. Wholeness in space and time is what allowed Nature to evolve. Holistic awareness, or self-reference, emerges from an inward necessity which is satisfied as information is chosen from the context in which a system evolves. Human consciousness evolved from the same holistic awareness property all matter has shown to possess. Human consciousness is spacetime dependent, just like matter. No brain equals to no human consciousness. Part I of this four-part article includes: Preface; Introduction; 1. Aether... where Physics meets Philosophy; and 2. Aether and Relativity. Keywords: Aether, immaterial substance, human consciousness, physics, God. To my wife Indiana, who enabled me to complete this work by nurturing me back to health. Preface Life has been a quest going from J. L. Borges' "The Garden of Bifurcating Paths", to Everett's Many-worlds Interpretation of Quantum Mechanics. From the collective behavior of sardine schools and J. Cortazar's eels in "Prose from the Observatory", to Bose-Einstein condensates. From the relativity demonstrated by the twins paradox thought experiment, to the non-locality uncovered by the EPR (Einstein, Podolsky, Rosen) experiment. After thoroughly studying the physics of Nature, I am convinced that the aether is the physical, but immaterial substance, from which the universe emerged. *Correspondence: Laurent R. Duchesne, Independent Researcher. E-mail: cyberdyno2@gmail.com Note: This series of articles are based on the author’s book entitled “Aether: The Physicalists' God” first published in 2009 and revised in 2016. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 231 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) Introduction Aether is the empty space in which the universe sits. Empty space is real but does not exist as matter. Einstein was right, the universe is background free. The gravitational aether does not exist, yet it is the physical but immaterial substance from which the universe emerged. "It need hardly be pointed out that with things that do not change there is no illusion with respect to time, given the assumption of their unchangeability." (Aristotle, 340BC) How big is a point? That is just like asking how big is empty space. Size does not apply, points are dimensionless. Same with empty space, it is dimensionless, yet contains the universe. This is why it is said that we could fit the whole universe in a point. In this realm, we need to think in terms of state, not in terms of process. Process occurs as spacetime. Trying to mathematically describe empty space using classical physics laws is not enough. Notions like size, age, velocity, or infinity, which imply motion, quantity, extension, or duration, should not be used to describe empty space. That is what Einstein meant when he said there was no time before the Big Bang. At the aether scale there are no distances to cover, it is all pervading... the aether is one. Instead of asking what happened before the Big Bang, it makes more sense to ask which was its state. The gravitational aether is but does not exist as matter. It is before spacetime, or the Big Bang, or Inflation, or even Wheeler's Quantum Foam. It is not matter, therefore notions like motion, size, or duration are not applicable. Time does not apply. It is outside the rules of spacetime. This notion of a primordial substance is a very old one, also known as Akasha, or Brahman, and many times described as pure energy, or spiritual fire. It has been anthropomorphized by man since the times of Plato and Aristotle, the Chaldeans and the Akkadians. Called by names like Zeus, Jupiter, Brahma, and other. Always seen as immaterial, until 1964, when the cosmic microwave background radiation (CMBR, CBR or CMB) was discovered. Since then, there have emerged completely contradictory notions which now compete for acceptance. The reductionists are becoming restless in countless desperate attempts to quantify the unmeasurable. Now there are new claims of an absolute frame of reference showing up everywhere. They claim they finally have a fixed inertial frame, as if we ever needed one. But according to Relativity, objects in spacetime are relative to one another, not to empty space. Contemporary physics is increasingly turning into a cross between General Relativity and Quantum Mechanics. After we realized there was Wheeler's Quantum Foam, we have slowly integrated particulate space into GR, while starting to take a serious look at emerging Space Flow theories combining QM (Quantum Mechanics) and Relativity. Here, I use the aether concept, Quantum Mechanics, and Relativity in an attempt to solve what many philosophers call the Hard Problem, and to answer: What is that which is? ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 232 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) God is a Thing, Not a Person In most aether views, whether material or immaterial, the aether is seen as an all knowing creative force, but not in this view. I compare the aether to God in the sense that it is one, omnipresent, and eternal, but at the same time I argue that it is not all knowing, that it is a thing which can neither think, nor see without a brain. That it sees, thinks, and exists through matter. "A substance cannot be produced from anything else: it will therefore be its own cause, that is, its essence necessarily involves existence, or existence appertains to the nature of it." (Spinoza, 1673) Basil Hiley is correct, being remains constant during the process of becoming. Matter is only temporary, it has a beginning and an ending, it is subject to time (change). Things are because of the aether, it is what gives them their temporary being status. The Real, as Hegel called it, that which is, is the aether. Reality, on the other hand, simply refers to the process of becoming. The aether becomes through matter. Energy is finite, as you probably know, this is the reason why nothing with mass can reach the speed of light. As a proton reaches the speed limit, its waves are flattened, it loses its wavelength and goes back to being aether. Slow down the system and it reappears... as required by local spacetime conditions. For a single proton to reach the speed of light, it would require more than all the energy available to the universe. Because energy is finite and the speed of light needs to be kept constant for fields to work in the allowable speed range (0 to 300,000 km/s), there is time dilation and space contraction for material systems moving at relativistic speeds. "This shows us two things: you cannot have parts of the infinite and the infinite is indivisible. But indeed, even if the One is more like a Principle, and the one is undivided, then the whole universe will be undivided either in quantity or in form." (Aristotle, 340BC) Matter is 99.9999...% empty space. Reduce yourself to the size of the smallest particle and you will still see nothing more than empty space. Matter is made of fields and fields are little more than apparitions. Fields are shapes in empty space, lines of force. Matter seems like an illusion, but that is reality, and matter in spacetime is the one drawing the shapes, not some creator or designer. The universe designs itself. Particle creation occurs according to local spacetime's energetic or thermodynamic requirements. Reality is process and process happens as spacetime. Matter is condensed space and energy is space in motion. Matter is the same as energy, hence E=mc^2. Whether there is an aether or not is finally answered: the aether is but does not exist until it turns into matter. This is not a new theory but a new insight into already existing theories. A freshly synthesized interpretation consistent with already known and well accepted scientific facts. A modern perspective in which the aether concept is reintroduced in an attempt to reconcile a centuries old notion of wholeness in space and time with actually established scientific paradigms. In addition to arguing for a common substrate to all matter in a purely dialectical way, without math or complicated formulas, I relate self-awareness and perception to non-living, self-organized ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 233 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) systems. Thereby suggesting that Consciousness is not an independent supernatural entity separate from matter, but an intrinsic property of all matter. We need to take a better look at the cold hard facts. We have made huge technological advances, but spiritually and therefore politically, we have been stuck in time for the last two thousand years. For Humanity to solve its spiritual and political problems, it needs to conclusively figure out the relationships that exist between being, matter, and space. Before we can move forward, we need to make up our minds between fantasy and reality, we have to choose between superstition and reason. This series of articles represents, in a short and informal style, what I have realized after a lifelong quest for proof of wholeness in space and time as a fundamental property of the universe. It is aimed at a general audience, going from the specialist to the layman, with the hope of further popularizing these deeply philosophical issues. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 234 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) 1. Aether... where Physics meets Philosophy Leading cosmologists picture the universe as a bubble floating in empty space and Einstein's space-time as the space inside that bubble. Now, is that empty space composed of parts? No. Do the concepts of motion, and therefore time, apply to it? No. Does it have a beginning and an ending? No, it does not move, and therefore not subject to change. It is eternal. Is it everywhere? Yes. Is it the seat to all fields? Yes. Can there be matter without fields? No. Is it matter? No. Is it real? Traditionally, Western science's tendency has been to fragment and isolate everything we take as the object of our investigations, ignoring the background or the underlying substrate from which the universe emerged. From the Copenhagen Interpretation of Quantum Physics and the Heisenberg Uncertainty Principle, we gather that light is particle and wave at the same time. That the totality is more than the sum of its parts, and that, when you get down to the size of atoms, there are no solid-like particles spinning in empty space, but a net of interconnected wave-particle systems: a hologram ruled by the laws of Quantum Mechanics, Relativity, and Thermodynamics. From the EPR (Einstein, Podolsky, Rosen) experiment we find that, regardless of the distance between the two, when we measure the spin of one of the photons on a pair of entangled photons the other photon registers the spin direction instantaneously, which gives us non-locality at the quantum level. And, from John A. Wheeler's Delayed-Choice and John Cramer's Transactional Interpretation of Quantum Mechanics, we get undividedness of process, wholeness, self-reflection, and selforganization. From these facts we can argue that matter originates at a deeper level, and that state is instantaneously registered throughout space thanks to wholeness in space and time. This wholeness, I believe, is what makes these phenomena possible. It has been argued before that there is an interaction at a deeper level between matter and the environment in which it develops. This notion that energy and matter come from a common substrate is a very old idea. And that is the aim of this book, to examine the philosophical implications that these new scientific facts bring to light, and to reassess this new state of affairs. I argue, as many others do, that the aether is the physical but non-material substance from which ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 235 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) the universe came to exist. To exist, things must be in spacetime, but the aether is not in spacetime, it is before spacetime. It is, but does not exist as matter. The aether is all permeating, it is inside and between particles, it is everywhere by its own definition. Everything is made from it, even the space that surrounds you. You cannot conceive a fragmentable aether, or it would not be the aether as it was defined thousands of years ago. It is indivisible. Fields can create the appearance of separated volumes, but you cannot divide the aether into separate entities. In that sense, it is apparently, infinitely divisible. The aether, as described over four thousand years ago, is materially non-dimensional. It is not matter, therefore not directly observable. You can measure the properties of fields, but you cannot take a direct measurement of the aether. Motion is not one of the aether's properties, neither is time, nor change. This makes it immutable, or eternal. Since it lacks the property of motion and cannot be described as containing parts that follow a time-line, we can conclude that it is not matter. At the sub-quantum level, the level at which energy is before it turns into multiple entities, motion loses meaning. Any material substance will occupy space, but this physical non-material substance does not. It becomes matter as fields vibrate, or pulsate at very high speeds. Creating material properties like volume, extension, motion, time, mass, gravitation and solidity, eventually causing the formation of objects in spacetime. Once we have the limits, the boundaries, we can talk about notions like size, extension, motion, time, and process. In this view, the aether has no capacity to hold any active information, just passive information, the constants, which are used by active information as energy is turned into quantities, or quantized... in spacetime. The aether gives the universe properties like wholeness, interconnectedness, continuity, and nonlocality. There are no parts when you refer to the aether, but you can look at electric and magnetic fields as different things, or parts of a greater whole. All made from the same continuous and non-fragmentable aether. Everything is connected to the aether because everything is made from it. This is where wave-particle complementarity comes from. No Mind-Body Gap According to contemporary Quantum Mechanics, wave-particle complementarity is due to an indivisible process which originates in a common background, but it appears as if the only necessary information being transferred through EMR (Electromagnetic Radiation), from the aether to the particles, is that concerning the momentum and location of the particles in relation to that inertial frame and the rest of the universe. The rest of the information needed for the evolution of the system in spacetime is contained by the system itself, in spacetime. Thereby eliminating the need for an all knowing god, or creator. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 236 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) [X, P] = 0 --> commutativity (leads to a dualism) [X, P] = ih --> non-commutativity (leads to a monism) Hence the non-separability of process claimed by so many. "The non-commutativity of the underlying process produces an ontological complementarity. This must be contrasted to Bohr's epistemological complementarity." --- Basil Hiley Contemporary Quantum Field Theory supports the idea that the ontology is in the process which matter undergoes as it fluctuates in and out of nothingness. Classical Physics being a description of what the world appears to be, and Quantum Field Theory a description of what the world is. According to Louis de Broglie, et al., every object exists as a body coupled to a matter wave, or pilot wave, and its displacement through space can be described by a wave-function. Information about the object's relation to its surroundings and the rest of the universe is picked and brought in by each object's particular pilot wave. Bodies in motion need to continuously reset their energy requirements. As we now know, particles are not these space independent billiard ball-like objects floating in space, they are wave-particle systems in constant motion. Cloud-like standing waves which require a continuous energy flow from the substrate to the particle. This is why position and momentum cannot be known at the same time. This is where the Heisenberg Uncertainty Principle comes from. The Real Matter is continuously changing, becoming. What was a second ago is no longer, and the only things real or meaningful to us are the information and processes through which things become and now are. But the immutable, the eternal, the real, is the empty space in which the universe sits. Matter and fields are little more than apparitions, active information, as David Bohm called it. Basil Hiley, one of David Bohm's collaborators, is correct when he says that being is a relative invariant in the overall process of becoming. The fundamental laws, that which remains unchanged, is what is real. Can you be without materially existing? Logic tells us that creation ex nihilo is physically impossible. And from electromagnetic phenomena and gravitation we get that, physically speaking, to be, you don't need to be material, all you need is to be able to act as a force. Existing is not the same as being, you can be without existing, but you cannot exist without being. Is empty space real? Can we prove it? Can we measure it? Can we mathematically describe the rotation or acceleration of an object in empty space without assuming empty space to be real? I mean, if you were the only particle in space, how could you tell when spinning or accelerating? Is the only time we can have space, rotation, and acceleration when we have more than one object to consider? Empty space may be empirically untenable, but it is already considered as real by present theory, which is why we have spacetime metrics. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 237 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) The aether is not in spacetime, spacetime is in the aether. Empty space and spacetime are not the same thing. Einstein's spacetime is material, empty space is not. There can be no space without time nor motion, this is why Einstein called it spacetime. As Einstein once said: if we had no time (process), everything would have to happen at once. That is why Einstein described reality as a spacetime continuum where he saw process as the weaver of the fabric of space, a fabric made from space and time. Reality is process... spacetime is process. Time, space, and matter start with the quantum, and quanta can exist only when in motion. Field motion, or energy, turns into matter. If we could stop the motion, matter would go back to being just empty space. Outside of time, quantum events are not possible. There is time and space because there is motion, and there is motion because there is energy. The aether itself does not move, matter does, the quantum does. As Einstein used to say: energy is space in motion. In this sense, aether is synonymous to energy, it is pure energy. In this view, the aether is the substrate to all matter, including Wheeler's Quantum Foam. It is before geometry. Everything depends on this substrate, this is where the laws of gravity and electromagnetism are administered from. Electromagnetic fields should not appear as ultimate, irreducible realities. Existence starts with the field, and before that there is what we call empty space, or aether, which is neither big, nor small: extension is not one of its properties. Spacetime and geometrization happen after the aether. The aether, unlike spacetime, is primary. Matter, space, and time are not. Empty space which is not really empty but full of pure energy. Energy which exists before EMR, and therefore is neither hot, nor bright. . ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 238 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) 2. Aether and Relativity Empty space was, then came the universe. There can be empty space without a universe, but not a universe without empty space... just as there can be no matter without continuity, causality, or process. Relativity is an aether theory. Everything is related through empty space. That everything exists in a single field, a matrix, is the basis, the foundation of the General Theory of Relativity. It is a philosophical necessity, if not, how could anyone explain why we have inertia, gravity, or actionat-a-distance? Thanks to Mach and others, Einstein saw that we needed a metric, that we could not accurately describe reality without taking into account what each body in the metric was doing. That in order to explain events according to fact, each point had to be connected to all the other points. That without a metric and relativation, concepts like gravitation, rotation, acceleration, and inertia could not be clearly explained. All he had to do to explain Relativity without an aether was explain motion as a function of position determined through the metric. Using tensors and vectors which tell matter where to go at each point in the metric. What this meant is that the trajectory anybody in space takes would depend on its position in relation to its surrounding objects. Why? Because space is flowing into each and all the surrounding bodies, giving each point in the metric a direction and a force. Which is where tensor math becomes very useful. But what else is this metric if it isn't a mathematical representation of the all-pervading and unifying aether? Einstein's intuition and common sense told him that, in order to explain inertia and gravitation, there could not be this bunch of separated and unconnected bodies (Newton's Billiard Ball model). This notion of a gravitational aether, a continuous field from which spacetime emerges as objects interact with each other, is the philosophical basis for the General Theory of Relativity. He also realized that an absolute frame of reference would invalidate Relativity. That by being relative to a fixed inertial frame, things would not need to be relative to each other and there would be no relativistic effects, which we already know is contrary to the facts. There is no need for an absolute frame of reference when you have an infinitely divisible substrate from which everything is made. This notion of an aether has been integrated into physics for a very long time. We are talking about the perfectly flat vacuum state of Quantum Field Theory. A perfectly flat vacuum state which refers to the quantum mechanical state of the vacuum. But is this vacuum considered a thing? Is it real even though it is not matter? I suppose it is, since how could it be in any given state if it wasn't real? It is real and it is called aether. Some call it the long winded vacuum state of quantum field theory, I prefer to call it what it has always been called: aether. [Since it harkens back to the idea of a fixed frame of reference, which can be misleading, the term aether isn't used much these days.] Einstein's gravitational aether is the seat to an all relating process which he called spacetime. The aether was re-introduced early in the 20th century by scientists like Einstein, Mach, and ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 239 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) Minkowski as they were trying to describe a substance, or... a thing. Einstein said that matter and fields emerged from the same basic substance, that there could be no universe without an aether because it is the seat to the electromagnetic and gravitational fields. That there are gravitational, electromagnetic, and nuclear forces because there is an aether. According to him, without fields there can be neither matter, nor spacetime, therefore the aether is. Einstein's Universe is Background Free But this is not the same aether Newton, Poincare, and Lorentz talked about. Particles come to existence as required by spacetime's energetic and thermodynamic conditions. In this new aether, objects are relative to each other, not to absolute space, therefore there is no violation of the Principle of Relativity. As they explained Relativity, Einstein, Mach, and Minkowski said that things are not relative to absolute space, but to an absolute world. Acceleration is measured in relation to other objects in spacetime, not in relation to absolute space. According to Mach, this is why there is inertia. Einstein's gravitational aether does not represent an absolute inertial frame. It is not material, therefore cannot represent a background. It is not quantized, like material space. Einstein was correct in his claim of a background free universe in the sense that there are no landmarks to be used as reference to motion, or elapsed time. How could a non-material aether represent a preferred inertial frame if it lacks any landmarks or coordinates? It cannot. Einstein, Minkowski and Mach described a different aether. This twentieth century aether differs from earlier aethers in that, in it, objects are relative to other objects, not to empty space, therefore avoiding a Principle of Relativity violation. As Einstein said, spacetime is an extension of matter. That is because spacetime and empty space are not the same thing. Spacetime is neither primary, nor fundamental, it does not exist by itself, it is a product, just as matter and time are. There is flat empty space, then there is curved spacetime, or what is known as the observable universe. Therefore the universe is background free and there is no fixed, nor absolute frame of reference. There is absolute reality. From Einstein's General Theory of Relativity we get that objects are not relative to empty space, they are relative to other objects with mass. Respect to Relativity, what is absolute is not empty space, what is absolute is the objective universe, the world. This is what makes GTR (General Theory of Relativity) true, everything is related through and by the aether. Or, how could it be that when a body is accelerated to near the speed of light, time and length must change in relation to a stationary observer? Wasn't space supposed to be absolute, primary, independent, and not derivable from anything else? According to General Relativity, the universe is one single entity, one process. Space... objects... Mankind... all come from one thing, which by definition, we call aether. Einstein presented a different notion of the universe with his 1920 essay Ether and the Theory of Relativity. He stripped 19th century aethers off any kinematic or mechanical properties. This new ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 240 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) aether lacked the property of motion and was not composed of parts which followed a time-line. What he termed the Gravitational Ether came from a completely different idea. Motion and particulation, he said, cannot be considered properties of the aether because it is one and has no components. This oneness can be used to explain action-at-a-distance, gravity, and inertia. Einstein's aether is more akin to Newton's absolute space than most people think, this is why he sees the universe as background free but imbued with Mach's reciprocity between matter and space. It is Newton's absolute space mixed with Mach's aether, or with relativation. Empty space tells matter what to do and matter tells empty space how to curve. Which is where space curvature comes from. Einstein said that, when trying to define the aether, we need to put aside notions of motion, extension, size, beginnings, and endings. In essence, he said that this substance lacks the properties of matter, yet all matter emerged and is ruled from it. Spooky Action at a Distance? Not Really. Bodies in space never acted on each other from a distance, as Newton argued while explaining gravity: there is no action at a distance because there are no distances to be covered. The aether is one and everywhere, it has no moving parts, motion is not necessary. This is why state can be instantaneously registered throughout material systems. Which means that there are no faster than light (FTL) information transfers, just changes in state (where stress-energy tensors and lines of force can be affected), at the aether level. If the aether is an all-pervading substance, why would it need a property like motion? Motion and time are for objects, for parts which follow a time-line in spacetime. It is an error to think in terms of spatial extension when trying to understand what is going on at the aether scale. The aether is everywhere, it is the set of all sets. It is the circle Zeno, Bruno, St. Augustine, Pascal, and Borges among others, once talked about; a circle whose center is everywhere and circumference nowhere. The aether is not dependent on geometry, but helps determine the geometry of spacetime. It is a plenum, a matrix... the origin. This notion of wholeness is probably what triggered Einstein's interest in Bohm's Undivided Wholeness. He understood that for there to be a continuum and Relativity to hold, the universe must be conceived as a whole. Why else would an object's dimensions depend on its surroundings if it wasn't for this wholeness? [He eventually became a Pantheist.] Relativity can only refer to relative time or length because it is the description of a whole where objects are physically and energetically dependent on each other. In other words, if an object were to be conceived as accelerating at relativistic speeds in a perfect void, independently from any object or frame of reference, there would be no time dilation, nor length contraction. But because objects are embedded in a continuous field, a metric which represents the whole, and because the whole's energy is finite, objects exhibit relativistic effects in relation to other objects. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 241 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) It is a property of the whole which arises from a physical need to abide by the laws of Thermodynamics. The Fundamental Forces Some claim that empty space has no physical properties, but if you eliminate the notions of permittivity and permeability from Maxwell or Einstein's equations, ratios on which the existence and behavior of all fields entirely depends, the theories will completely fall apart. Some believe in the reality of nothingness, that empty space as such is real, and accept that notion as an integral part of their physics, but can't even ascribe any physical properties to it. At least Einstein's aether can be said to be real because of its physical nature. It is physical because it can act on matter, and immaterial because it lacks properties like extension and motion. It does not move and has no parts or components in the material sense. To be real there is no need to be in spacetime, just to be able to act in spacetime. When you have a magnet acting upon an object we say that a magnetic field is what moves the object. But the path, the direction of propagation, and the strength of the magnetic force lines are determined at the aether level. Free space (empty space) is where the laws that determine the behavior of the four fundamental forces of Nature are set. Laws by which active information (matter) exists. The aether holds basic, changeless, motionless, fixed values; hidden dimensions from which everything else, including meaningful information, is being formed as spacetime. As many have said, the aether helps determine things like the ratio between the electric displacement and the intensity of the electric field producing it, in free space (permittivity). Or the ratio between the magnetic flux density and the external field strength, in free space (permeability). The aether itself is not observable, you cannot say - here, lets take a look at this piece of aether! Because it is not matter. It is real, but not in spacetime, hence not directly observable. This is why the MMX (the Michelson-Morley experiment) failed so miserably. But you can measure its effects: things like inertia, gravity, magnetism, electrical charges... etc. From the MMX results we should conclude that the aether is immaterial and directly unobservable. Now, if there was an empty space before there was matter, isn't the classical vacuum also immaterial and directly unobservable? Can we take a direct measurement of something which is not matter? The only thing proven by the MMX was that we did not understand the aether's nature. Want to measure aether caused drag? Just measure a moving object's momentum, or measure the force needed to accelerate any object, that is aether caused drag! Is Empty Space Curved? Some say, but if there is no material aether, how come spacetime is curved? It is curved because of sidereal lines of force. What is curved are the lines of force flowing space follows as it is ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 242 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) sucked into bodies with mass. Spacetime is warped as space sucking bodies with mass are added to it. All particles being affected by those lines of force as they move through spacetime (i.e., gravitational lensing). Mass (process) is what causes spacetime curvature, this is why it is not flat. This is why we need a non-Euclidean geometry to describe it. This is where tensor math and space curvature come from. Empty space has physical properties, which is why vectors and tensors are needed in order to determine the forces involved in the process and the trajectory particles will take as they move through it. Laniakea Our home supercluster. See how all matter, including space, flows towards the center of gravity (The Great Attractor). There is no bending of spacetime, just different values for each point in the metric. Each point in the metric being described by a force with a direction, or in Einstein's words, each point in the metric showing an acceleration with a direction, the direction always pointing to the center of massive objects floating in space. Aether vs. Spacetime Before we continue, we must further distinguish empty space from material space, or spacetime. EM fields and matter are observable, or measurable, empty space is not. EM fields have a geometric structure, empty space does not. When you describe an EM field, you may talk about intensity, density, size, magnitude, or duration, but not all of these concepts may be properly used to describe Einstein's gravitational aether. I see empty space as the seat to EM fields, synonymous to Einstein's aether, and I see it as a primary, or fundamental component of physical reality. Material space, or what many call the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 243 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) Cosmic Background Radiation (CBR), remnant radiation left after the Big Bang, is seen as a product. Since, in this view, aether and empty space are synonymous, from now on I will refer to them as one and the same thing. Einstein's aether is not the same as his spacetime. Spacetime is an aether product, synonymous to Timothy Boyer's material space, which is nothing more than a combination of CBR, Wheeler's Quantum Foam and invisible quantum matter. Spacetime is material, and Einstein's aether is physical but immaterial. First, there needs to be an aether before we can have anything like EM fields, matter, spacetime, or even Wheeler's Quantum Foam. We have to be careful with meanings. What Einstein was referring to as empty space is more akin to a perfect vacuum than the space we usually talk about. Remember that, at the time Einstein wrote his 1920 essay, Big Bang and Inflation theories were still in their infancy. He thought that, in order to obtain an empty space, it was possible to extract all matter from a given volume. It wasn't until Timothy Boyer and what many call, the Casimir effect, that we began to really understand the meaning of empty space. In a true empty space, there can be no Casimir force. Big Bang and Inflation theories may still need more work, these may still be incomplete. I am starting to think that matter pops up where matter is less dense, as if the universe were fighting against fragmentation, giving rise to objects like Quasars where it is less dense, and Black Holes where there is too much. "The particle can only appear as a limited region in space in which the field strength or the energy density are particularly high..." --- Albert Einstein Particles can emerge anywhere and as needed, e.g., particle pair creation, but from where and what do they feed from, creation ex nihilo? I don't think so, that seems like a physical impossibility. Anyway, why would we have wave-particle complementarity if it were not because matter depends on the substrate? Isn't this the reason why we need a Higgs mechanism? The aether has a non-zero vacuum expectation value, that is the reason why particles emerge as expected... or as dictated by spacetime conditions. This is probably why Alan Guth calls it a false vacuum. The way I see it, what keeps the whirlpool moving in a spiral galaxy is space tension (the stressenergy tensor, the source for gravity, space curvature, and hence gravitation). Nature fighting against fragmentation, or against entropy. We must not confuse the concept of space outlined by Inflation theories with Einstein's gravitational aether. Extension is a material property not applicable to Einstein's aether, neither is density. On the other hand, Einstein's spacetime is material, and properties like extension and density do apply. But this is something we learned after Einstein's Relativity. Inflation theory came after Relativity. Remember Einstein's cosmological constant, which he later called his greatest blunder? Einstein's universe was initially static, then, after Hubble, he learned about what we now call Inflation. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 244 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) EMR, CMBR, and ZPE are all observable, material phenomena, with mechanical properties, like density and pressure. The universe inflates as background radiation, Wheeler's Quantum Foam and dark matter fill spacetime. Spacetime is packed full of particles. Aether is Finite The aether is a spatially boundless but physically finite substance. Energy is finite. Mass is finite. Finite, because if it were not, we would not be having phenomena like time dilation and space contraction, there would be no need for energy conservation. Zeno was right, the aether is infinitely divisible... but, as Relativity says, physically finite. Imagine a totally empty space with no boundaries, what do you have? You have Basil Hiley's pre-space. Spatial extension becomes an unnecessary concept. Since it lacks any landmarks to use as reference points, you are unable to measure extension or motion, thus cannot tell size nor distance. This is also why allowing for an aether does not constitute a violation of the Principle of Relativity. According to Relativity, things are not relative to empty space, things are relative to the universe. If objects were relative to empty space, all objects would have to move in relation to absolute space and time, and there would be no need to include covariance as we explain acceleration. But the reality is that we do need covariance to accurately describe objects under acceleration, especially when moving at relativistic speeds. Since the aether's energy is finite, time and space will contract and dilate accordingly, while mass will increase or decrease. Reality automatically adjusting itself to present spacetime conditions and thermal requirements as matter follows Nature's fundamental laws. Because it is physically finite, matter and energy are also finite at any given moment, but infinite as a function of time and transformation. Even though proportions and ratios are kept constant, spacetime dimensions must be constantly adjusted to fit each inertial frame. The reason that objects in spacetime must be related is because it all comes from a single entity, reality is one single process. All inertial frames within the observable universe are related by the aether, through the aether. The aether is one, and because of that, the universe is also one. It is a single entity, yet contains everything that exists in spacetime. Einstein's aether is not bound by time but by topological properties, a set of ratios determined at the aether scale. Frame independent fundamental constants, a very small number of fixed laws by which all matter must abide. Physical (real) but non-material quantities (topological). Time independent continuity and connectedness. We can also call it topological space, a false vacuum, inertial space, or momentum space. Lorentz invariant values originate at the aether level, they are real but non-material ratios. Hidden dimensions which help determine the geometrical properties of objects in spacetime. This is the level at which frame independent constants, like the propagation speed of fields are set. Take the fine structure constant for example, change its value and you may get a totally different universe. Thanks to these frame independent constants, the universe is isometric. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 245 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) What did Murray Gell-Mann use to create his multidimensional geometric structure? A bunch of extra, hidden dimensions, or fundamental topological values that could represent reality. He learned that by manipulating this structure he could reproduce real world interactions. As he placed his extra dimensions into this new geometry, he found that he needed a few new particles to complete it, to fill the gaps, so to speak. He predicted what some of these fundamental particles would be before they were actually found, earning himself the Physics Nobel prize in the process. Spacetime is four dimensional, and all these other hidden dimensions rule matter but are not matter as such. This is why, in addition to analytical and non-commutative geometry, we need tools like topological quantum field theory (TQFT) to effectively describe what happens at the aether level. If we could manipulate and rearrange its parts, and as long as we could maintain and continue to use the same fundamental constants, we could take a pound of earth and turn it into a pound of gold. Because the aether is finite, and the propagation speed of fields must be kept constant, we need the equivalency and relativity principles. We need to describe reality in terms of covariance and deformation in order to be accurate. Matter changes, but not the fundamental values it follows as it takes shape. Covariance and Deformation Consider c = 1/sqrt(u0e0), where u0 and e0 are permeability and permittivity in free space. This relationship holds true because the speed of light (and of all electromagnetic phenomena) is determined at the aether level. It remains constant in all inertial frames because it is not dependent on a coordinate system, as matter with mass is. Since ratios like permeability and permittivity are determined at the aether level and the aether is immaterial and not bound by spacetime laws, 'c' (speed of light) can be frame independent. The speed of light is frame independent, and only dependent on the physical properties of free space. This is why the speed of light is a constant unaffected by neither the speed of the observer, nor the speed of the observed. The speed of light sets the scales. For fields to continue to work regardless of spacetime conditions, there must be time and spatial distortions between the observer and the observed when moving at relativistic speeds. This is where the principles of relativity and equivalency come from. Because a field's speed must not change regardless of relative motion, and because energy is finite, for reality to work, all parameters must be adjusted around the speed of light. This is how and why we get time dilation and length contraction. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 246 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 230-246 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part I) Since the speed of light, hence the propagation speed of fields, must remain constant for all the other fundamental constants to continue to be proportionally the same, mass (process) has to increase in order to keep up, but to a limit. Once we go over the speed limit and fields can no longer keep up, matter disintegrates. When we reach the speed of light, wavelength and frequency drop to zero, waves become flat, devoid of any information, and we are back to being immaterial empty space. Spacetime is dynamic. Time and length contractions are real. They need to be in order for the Equivalency Principle and the laws of Thermodynamics to hold. Spacetime, or material space, is a product, not for fundamental or primary component of reality, which is precisely what is claimed by Relativity. In spacetime, space-like separation is relative. If spacetime were static, as Newton's absolute space, then spatial extension would be neither variable nor dynamic, but it is, it shrinks and expands, just as clocks run slower or faster, depending on energy usage vs. energy available. Since the speed of light is constant and closely related to the Compton wavelength and the Schwarzschild radius, the universe is the same everywhere, independently from existing spacetime conditions. This means that matter will always have the same properties and behave the same way everywhere, regardless of the existing spacetime conditions. It means that a carbon atom will look and behave as a carbon atom basically anywhere in the universe. (Continued on Part II) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 651 Article Body-Independence of Consciousness & Retained Information Alan J. Oliver & Syamala Hari* ABSTRACT We present experiences of one of the authors (Oliver‟s), of a conscious but thoughtless state called Samapatti, as examples to support the view that consciousness is not produced by the body. Oliver got into the Samapatti state whenever he focussed his mind on a human or animal subject; in that state, his mind became still and then he became aware of some physical or psychological conditions of his subject. The experiences show that one can be conscious without the usual in-and-out thought flow and be aware of something external to one‟s own body and mind without any physical or sensory connection. We point out that these apparently „anomalous‟, experiences are possible realities described in the traditional sources of Hindu Philosophy. In ancient times, Hindu philosophy thoroughly analysed consciousness, mind, body, and their relations to one another. The philosophy proposes that consciousness is not produced by the body or brain and that it is independent of both body and mind. It asserts that mind is a memory which keeps accumulating experiences, desires, aversion, emotions, etc. of the living being as life goes on. Unlike consciousness, clearly, some contents of the mind are not completely independent of the body because for example, sensory experiences require the interaction of the body with the environment. Yet, the so called principle of reincarnation proposes that some subtlest aspects of the mind, the latent impressions of past experiences and desires called vasanas survive the death of the physical body and that they are carried over into another body in a new life, and get another chance for expression. These proposals of Hindu philosophy, namely, body independence of consciousness and survival of bodily death by the mind‟s information content, allow for the possibility of near-death experiences and recollection of past life experiences. Keywords: Consciousness, body, mind, Samadhi, Samapatti, Bhagavad Gita, Yoga Sutras, Patanjali, reincarnation, near death experiences. 1. Introduction Why do living beings seem to have conscious experience and lifeless matter does not appear to know anything? How does a person‟s ability to have conscious experience disappear all of a sudden, which has been there until the moment of death? What happens to the memories of all those life experiences, which one broods over when alive, after one‟s death? Are they all erased at once, as if by a delete command like the one entered into a computer? Of course, the answer to these questions by some reductionist scientists of today is that our brains (bodies in the case of other living beings which exhibit signs of consciousness) create consciousness and that after *Correspondence: Syamala Hari, retired as Distinguished Member of Technical Staff from Lucent Technologies, USA. http://mind-and-tachyons.blogspot.com E-mail: murty_hari@yahoo.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 652 death, brains can no longer do so and all memories are also erased immediately. Questions such as above, occupied the minds of prominent thinkers of all civilizations ever since ancient times and interest in their exploration continues even today as seen from the growing literature on reincarnation, near-death experiences (NDEs), out-of-body-experiences (OBEs), and other paranormal phenomena. In this article, we present personal experiences of one of the authors (Oliver‟s), of a conscious state called Samapatti, which is without thought flow; the experiences seem to support the view that consciousness is not produced by the body. Samapatti is one kind of Samadhi which is discussed elaborately in the traditional sources of Hindu philosophy such as Bhagavad Gita and the Yoga Sutras of Patanjali. Interestingly, today‟s researches in NDEs, OBEs, and reincarnation also seem to agree with Hindu philosophy‟s propositions that consciousness is not produced by the body or brain and that some mental contents survive bodily death (as implied by the so called principle of reincarnation). Real information (RI), the content of a conscious experience: In our lives, we have many conscious experiences. In any such experience, there is awareness of something, which may be an emotion, a desire, a thought etc., or awareness of seeing, hearing, touching, tasting, or smelling an external object accessed by one‟s senses. We may call this something information. There seems to be a subject, which we report as „I‟ and there is ability to be aware, which seems to be available when we are awake but not in deep sleep; in dream sleep, there is ability to be aware of some imaginations but not of the sensory contacts with the outside world. Hence a conscious experience has three components to it: 1) the „I‟, 2) some „real information‟, (why we add the qualifier, „real‟ will be explained in the following paragraphs), and 3) the act of knowing or being aware. In the case of a sensory experience, for example, seeing an apple, this information is different from both the apple and its biological/neural map created in the brain/body of the human (living) being. It is useful to note this difference because according to modern neuroscience, every subjective (conscious) state such as a conscious intention or conscious emotion, or perception of an external object, occurs only if a required and correlated neural process takes place. Each conscious state has its associated neural correlates of consciousness: one for seeing a red patch, another one for seeing grandmother, yet a third one for hearing a siren, etc. (Mormann and Koch 2007). Interestingly, one is never aware of the existence of the neural correlate (NC) in one‟s own brain. One is only aware of the NC‟s „meaning‟, which must have been created along with the NC. In contrast, a neuroscientist monitoring the brain can see an image of the NC on the monitor but does not directly know the NC‟s „meaning‟ (namely, what the owner of the brain is aware of). The neuroscientist will have to accept whatever the brain‟s owner reports as his/her experience. Information is different from matter. We (human beings) can report our conscious experiences to others, if we wish to do so. When we do, we use a language and any of several means: sounds, electrical signals, write on a paper, and so on. Every means of communication requires human (living) beings to ASSIGN1 meaning or information that is in our heads, to structures of matter or material energy. These structures carry a mapping of the RI; the structures 1 To begin with, a word in any language is not identical with its meaning because the same meaning may be conveyed by different words in different languages. A language is a mapping of PI into words (symbols) which become sound energy when pronounced, particles of matter when written on paper, and become electrical energy when transmitted over a telephone line, and so on. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 653 themselves are not identical with the RI. Yet, in our daily lives, we do not distinguish between RI and the means we use to communicate or store it outside our heads. For example, we say “the book has good information about the city”, whereas the book only has words whose meanings exist in our heads but not in the book. Hence hereafter, we may call the information content of any of our experiences as ‘real’ information (RI), to emphasize that it is different from the language or energy signals used for its storage and communication or the corresponding neural/biological activity in the body. Fortunately for us, no means of communication, or information storage device, or a computer ever creates or assigns any new RI overwriting what we intended it to carry! Hence, we may assume that lifeless matter does not create RI all by itself. On the other hand, as long as we are awake, we experience more and more, thereby keep on accumulating more RI in our memory and this memory has two components: biological and mental. The mental component consists of RI; the biological component is what a monitoring instrument can convey physically/scientifically. We have to infer that the living matter in brain/body not only creates a biophysical map of a material object accessed by its senses but also creates a „meaning‟ of the map, i.e., the associated RI. RI is subjective. It is our everyday experience that one‟s thoughts cannot be seen, heard, etc., by others, i.e., by their senses, nor can they be accessed by any material instruments; one‟s thoughts are not known to others unless one conveys them verbally or by other physical means (making it very tempting to lie!). We call this inaccessibility of the mind by senses and material devices subjectivity. RI is different from consciousness. One may ask “are information (RI) and the ability to know different, or is consciousness a property of the former?” Many Western philosophers (for example, Descartes) do not see a distinction between the mind and consciousness whereas in Hindu and Buddhist philosophies, mind (an accumulation of RI) is said to be not conscious just like lifeless matter is not; RI is what one is aware/conscious of, and therefore, it is the object of consciousness. Since even in the West, Leibniz, Helmholtz, Kant, and psychologists including William James, Sigmund Freud, and many others discussed existence of unconscious thought at length (Kihlstrom 1994), it is possible that RI is not conscious by itself and different from consciousness, the ability to know. Now, from the point of view of physics, the body of a living being is made of the same fundamental particles of which lifeless matter is made. While lifeless matter outside any living body does not seem to create RI, every human body seems to be creating more and more experiences and accumulating RI in the wakeful and dream states. The question, “why do living beings seem to have conscious experience and lifeless matter does not appear to know anything?” is indeed called the “hard problem” of consciousness by today‟s scientific researchers and not solved yet. The “hard problem” is difficult to address by scientific means because both RI and consciousness are subjective. Some scientists simply assume that matter exists in two kinds of states: one living and the other lifeless, and that RI and consciousness are properties of matter in the living state and therefore those properties disappear with change of state by death. Yet, it is only an assumption so far and not yet proved by any scientific means. On the contrary, in our opinion, modern research on NDE, and OBE seem to imply the possibility that consciousness is not produced by the body or brain, and therefore consciousness is not affected by bodily death. This is not merely possibility but a reality according to Hindu Philosophy, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 654 which emphasizes that consciousness is beyond both body and mind. Since the topic of consciousness inevitably includes what one is aware of, we also discuss whether (as implied by the reincarnation principle of Eastern philosophies), it is possible that the information content of experiences accumulated during life, survives death as well. 2. Body-independence and immortality of Consciousness 2.1. Body, mind, and Consciousness interactions according to Vedanta – computer analogy Today‟s scientific theories implicitly assume that matter is real and every phenomenon in the universe is a phenomenon only of matter. (This position is called material realism.) Instead, to explain proximity in space, succession of time, and cause-effect relations observed in nature, Vedanta postulates that an all-pervading, ever-existing, blissful, merciful, free willed consciousness exists as the unchanging source, sustainer, and absorber of all creation, and ruler of all bodies, minds, and beings in the universe. This Universal Consciousness is said to manifest Itself by Its own will, as all the various beings in the universe and to be present in the hearts of all living beings as the Self (Atma). No scientific theory can predict the existence of Consciousness, nor can Consciousness be detected by scientific experiments (Kenopanishad). Hereafter, It is denoted by Consciousness with a big C in front, to distinguish It from the fragmented consciousness of living beings which exists only in wakeful and dreaming states and knows only one thing at a time; one individual does not know the conscious experience of another whereas Consciousness knows everything everywhere all the time! Body-mind interactions described by Vedanta can be summarized in the following analogy: The physical body of a living being is like a piece of hardware. It is made up of matter. Every living being, human or animal, or any living organism (possibly excluding some primitive forms of life), has an accumulation of experiences, desires, aversion, emotions, etc., and therefore an accumulation of information, in other words a memory, which is called mind in this paper. In this sense, mind is like a computer memory containing data and programs. Just like a computer's hardware and software do not know what they are doing, their own existence, and the meaning of their memory contents, both the body and the mind of a living being also do not really know anything but there is a certain Consciousness (apart from the mind mentioned above) that "knows". Consciousness is like the computer operator, as it were, and the one who "really knows" everything that is part of the living being‟s activity. The ability to think (logical reasoning), and the ability to make decisions based on existing contents are similar to computer programs in that they can exist in an active or a passive state. They create new information (what one is aware of in a new experience) by being active; after new information is created they remain in the memory in a passive state until they are called upon for action again. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 655 The mind and the body are both not conscious just like the hardware and software of a computer. Only Consciousness and soul really know and have control over all that happens in an individual‟s life. Mind is subtle and its magic is visible only when it is working with the body similar to the way the capabilities of software (also subtle) are visible only when it is loaded into the computer and activated. Computer hardware Software/ Information Computer operator Body Universal Consciousness/soul Mind Figure 1. Computer analogy of Consciousness, Mind, and Body Relations in Vedanta 2.2. Oliver’s Samapatti experiences suggest that consciousness is independent of the body and the mind Samapatti is a conscious state, where there are no thoughts flowing in and out. In the Patanjali‟s Yoga tradition2, Samapatti would be classified as a Siddhi, a capability gained through the application of Samadhi, a state of consciousness which is attained through meditation and which lies beyond waking, dreaming, or deep sleep. Samadhi may be attained by single-pointed concentration that slows down mental activity to a complete stop. When Oliver focused his mind on a human or animal subject, he entered the Samapatti state and became aware of some physical and psychological conditions of the subject. All his subjects experienced peace as their anxieties gradually cleared during the session. In that state, Oliver could see and know beyond our normal experience of seeing and knowing; he did not need a physical connection to the subject to know the subject‟s state of mind. After reading the Yoga Sutras of Patanjali he found a description of Samadhi, in Yoga Sutra 1.41 and that his state of mind in his healing sessions would be called Samapatti (one kind of Samadhi) according to the Sutras. Let us now recall some of Oliver‟s Samapatti experiences (Oliver 2010). In a later section, we will see that they match the description of Samadhi by the Yoga Sutras. In one instance, Oliver‟s subject was a disturbed cat which was antisocial and hadn‟t washed itself for more than a year. As he focused on it with closed eyes, his mind became still. He became aware that the cat went to sleep and had chaotic visual images, a bit like multiple auras of migraine. He then felt that the chaos cleared to become a garden scene viewed from cat eyelevel, with very large plants and shades of brown, yellow and red colors. At the same time, he 2 Oliver‟s quest for understanding his own experiences led him to a branch of the Hindu philosophy because most Western philosophies do not see a distinction between thought and consciousness whereas in Hindu and Buddhist philosophies, the mind is said to be not conscious just like lifeless matter. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 656 was also aware that he had never seen the garden before and that the images were not in his own mind but that he watched the cat‟s dream. After a while, when Oliver felt that the cat would wake up, it woke up and began to wash itself suggesting that the disturbances in its mind subsided during the Samapatti session. In another instance, Oliver fixed his mind on the fractured leg of a lady waiting for a bone graft. Once again his mind attained stillness and he became aware of the physical distress within the bone. He silently wished to replace the distress which he felt was dark, with something bright and vibrant like gold. When he opened his eyes, she told him with excitement that she visualized bright gold energy replacing some black stuff in the bone. A week later, she had the leg x-rayed in preparation for a bone graft; the x-ray showed new bone growth at the fracture site. There is an interesting point here: Normally (if not in Sampatti), Oliver is unable to visualize anything. That the lady visualized the wish of Oliver while he was in Sampatti, and reported the visualization to him after the session, supported his earlier hunch that in the case of the session with the cat, the garden scene was the dream of the cat and not his visualization or hallucination. One common aspect of all Sampatti experiences of Oliver is that while he was in the state of stillness, those anxieties, disturbances, perturbations, etc., that were there earlier in his subject‟s mind gradually cleared and the subject‟s mind also became still. For instance, he worked over some years with a lady called Emma, who had breast cancer and helped her to come to terms with whatever the outcome might be. Samapatti sessions were her favourites because when he went into stillness her pain and her concern for herself stopped as she too became still and thereby peaceful. Another person who suffered from Huntington‟s chorea was helped by Oliver using Samapatti. His uncontrollable movements ceased for the duration of the session, typically around 45 minutes. Since the random movements ceased while he was asleep, as is the nature of the disease, obviously during the Sampatti session this person‟s mind and brain also calmed down similar enough to mimic sleep, although he was awake. Oliver himself never did any of his Samapatti sessions in a laboratory and put himself and his subject under neuroscientific experimental tests. Yet, interestingly, the following experiment mentioned by Laszlo (2004) in a study of transpersonal contact between individuals, seems to support Oliver‟s Samapatti experiences except that the experimenters were probably not even aware that there exists such a thing called Samapatti: Gunther Haffelder, head of the Institute for Communication and Brain research of Stuttgart, measured the EEG patterns of Maria Sagi, a trained psychologist and gifted natural healer, and those of a young man, the subject to be healed. The young man and the healer remained in separate rooms while both were wired with electrodes, and their EEG patterns were projected onto a large screen which everyone could see. The healer attempted to diagnose and then heal the health problems experienced by the subject, who sat with closed eyes in a light meditative state. During the time the healer was concentrating on her task, her EEG waves dipped into the deep Delta region (between 0 and 3 Hz per second), with a few sudden eruptions of wave amplitude. This was surprising in itself, because when someone's brain waves descend into the Delta region, he or she is usually asleep. But the healer was fully awake, even if in a deeply relaxed state. Even more surprising was that the test subject exhibited the same Delta wave pattern - it showed up in his EEG display about two seconds after it appeared in the EEG of the healer. Yet they had no sensory contact with each other. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 657 In all his Samapatti sessions, Oliver was aware of his own state of mind as well as that of his subject‟s, and was able to know which was his own and which was the subject‟s. The common aspects of Oliver‟s Samapatti sessions and the sequence of events in a typical session are presented pictorially in Figure 2. Seer‟s mind/memory (similar to computer 1) Passive Seer rises to the Consciousness / Computer operator level; can look into both minds/computermemories. Consciousness is called Purusha in Yoga Sutras. Active Stop all thought flow Ahamkara inactive Step 0 Initially Ahamkara active. Thoughts creeping in and out Step 1 Focus on the subject Observe absence of anxiety in the subject (computer 2) Step 4 Subject‟s mind/memory (similar to computer 2) Seer is „directly‟ aware* of the subject‟s state of mind. Step 2 Step 3 stop all anxious thoughts in subject‟s mind Step 4 Observe absence of anxiety in the subject Passive Active Initially Ahamkara active. Thoughts creeping in and out, pain and anxiety in many cases. Bliss in the case of daughter in NDE Step 0 Absence of anxiety + experience of relief * Seer is like a piece of crystal before flowers; the crystal becomes almost identified with flowers. If the flower is red, the crystal looks red, or if the flower is blue, the crystal looks blue. It is the beyond-sensory perception of Samadhi that grasps the true nature of an object in reality, absolutely free from the distortions of our imagination. Samadhi is, in fact, much more than perception; it is direct knowledge. Figure 2. A pictorial representation of sequence of events in Samapatti The explanation from Hindu philosophy for this experience is as follows (Hari and Oliver 2015): Once the seer discontinues his/her identification with his/her body by focusing on the subject, he/she is in the thoughtless state with no ahamkara and raises to the level of Consciousness in Figure 1, the operator of all computers. Just as a computer operator can see the contents of two computers, Consciousness can see the memory contents of both individuals, the seer and the subject, and know that anxiety is in the subject‟s memory but not in the seer‟s memory. Again like the computer operator, Consciousness can enter this fact into the seer‟s memory; Consciousness could also remove anxious thoughts and hyperactivity in the subject‟s minds and make them peaceful during the session. Ordinary living beings who cannot break their ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 658 identification with the body and mind cannot exchange their memory contents without using senses just like computers cannot communicate without a material connection. Experiences such as above suggest that one can remain conscious although the usual thought flow in one‟s mind has stopped. They also show that one (the seer) could know another‟s mind without requiring a physical connection, which ability is beyond our normal knowing experience. They make one wonder whether real Consciousness is distinct from what we usually see and call consciousness in living beings. These seemingly impossible events suggest that Consciousness must be something quite distinct from the brain and its memory/mind and that the latter do not create Consciousness. 2.3. Near-Death Experiences (NDE) indicate that consciousness and mind exist independently of the body Nowadays, there is growing interest among scientists in NDE research as they hear reports from hospitals that patients who have been declared clinically dead exhibited various mental capabilities such as cognition, perception, and memory with enhanced mental clarity under cerebral impairment conditions such as cardiac arrest and general anaesthesia, when such mental activity cannot be associated with normal brain function. An example of enhanced mental functioning during an NDE is a rapid revival with exceptional clarity of memories that extends over the person‟s entire life. Researchers call one type of experience as veridical NDE, in which experiencers acquire verifiable information that they could not have obtained by any normal means. For example, some experiencers reported seeing events going on at some distant location, such as another room of the hospital while they are unconscious. Some reported visions of deceased persons, including those not previously known to be deceased, and it was found later that the demises had actually happened. A common feature of near-death or after death experiences is the remarkable clarity of their reports surpassing those of normal waking state. In some NDE, the experiencers even acquired information which they could not have obtained by any normal means but which was indeed verified to be true later on. Greyson (2011) argues that if the mind is solely dependent on the brain for its existence, clarity of mental activity should be diminishing in clinical death conditions, and knowledge of events without the required sensory inputs would be impossible. In his view, these features of NDEs indicate that mind may only be dependent on the brain much as a radio transmission is dependent upon a receiver and broadcast unit but mind is not dependent on the brain to the extent that it cannot exist or function when the brain cannot function. Greyson thinks that the observed correlation between brain states and mind states is compatible with the theory that mind is produced by the brain, but it is also compatible with the theory that the brain may be a vehicle which receives, transports, and transmits, but is not synonymous with the mind. Greyson‟s view of the brain-mind relationship is compatible with our view of it, namely, that the relation is similar to the hardware-software relationship in a computer (Hari 2015). We think that the brain plays the role of hardware and the mind plays the role of the software in creating new experience/information. Information stored in a computer is of two kinds: data and programs. The former are passive. Any program is of the latter kind; it is passive until it is activated. Once activated, the program runs and creates outputs which are new records/information in the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 659 memory. To do even the simple task of creating a record of any input, the computer needs to have a "WRITE" instruction, a program, already in its memory. The input activates the stored program, which then runs in the hardware (i.e., the hardware goes through a dynamic process) and creates passive records. After the activity is over, the program goes back to its passive state. The point to note is that hardware does not produce new records all by itself; it takes both hardware and software to do so. Similarly, to produce a new experience, an interaction of already existing thoughts with the biological matter, needs to take place in the brain. New mental records are produced as a result of the process. The activity may be initiated by a desire/purpose (thoughts), or by sensory inputs, the soul or by Consciousness. Similar to a computer program, at the end of a thinking activity which involves both body and mind, those mental contents which participated in the activity still remain passively in the memory3. Again, the main point to note here is that the brain does not create new information all by itself; it needs to interact with already stored information/mind to produce the new information. Like hardware and software in a computer, brain and mind are not identical. The brain serves as the receiver of sensory inputs for creating sensory experience and as the broadcast unit for communicating its mind (stored information) to others. Thus, like Samapatti experiences, NDEs also indicate that both consciousness and mind exist independent of the body and therefore suggest the possibility of their survival after bodily death. 3. Retained Information and Reincarnation According to Hindu philosophy, life originates when an infinitesimal spark from Consciousnes called Jiva (translated as soul) who is therefore conscious and eternal as well, draws to itself the body, the senses, and the mind that are constituents of prakriti, the insentient nature; life continues as long as interaction between the body and the mind proceeds. In the computer analogy, this interaction is similar to execution of software in the hardware. At death, the body is no longer able to support the interaction (just like a computer with defective hardware does not support software execution). The philosophy proposes that some accumulated latent impressions of all past experiences, and desires called vasanas or samskaras survive the death of the physical body and carried by the immortal Jiva into a new life4 if the Jiva is not yet detached from them and therefore not liberated but bound to experience consequences of actions in previous lives. The new life gives vasanas another chance for expression. This is the principle of reincarnation believed in Hindu and other Eastern philosophies and religions and not found in Western philosophies and religions. This principle does not appear too unreasonable because it is similar to the scenario in which a computer with broken hardware cannot run a piece of software but the same software, if saved on a storage device, can be entered into another computer and made to run again! 3 For example, a violinist has the ability to play violin but he/she does not play violin all the time. The ability to play violin is stored in the musician‟s memory in a passive state and he/she activates it to perform. He/she enjoys the music while playing violin and remembers the experience even afterwards. After the performance is done, the ability to play violin is still there and no one else knows about the musician‟s talent unless he/she performs. 4 In Aphorism 2.9, Patanjali says that the desire to cling to life is inherent both in the ignorant and in the learned. This is because the mind retains impressions of the death experience from many previous incarnations; after all, how could we fear death so much if we had never previously experienced it? ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 660 Today, reincarnation is the subject of recent investigations by many parapsychologists, psychics, and even psychiatrists. Belief in the reality of reincarnation is gaining support even from scientists such as Carr (a physicist) and Smythies (a neuroscientist). Stevenson, a former Professor of Psychiatry at the University of Virginia compiled and studied voluminous data to investigate the reality of reincarnation. In one of his books (Stevenson 1967), he argues why reincarnation is the only viable explanation that fits the facts of his study, for example for his twenty cases of young children who were spontaneously able to describe events in a previous life as soon as they learned to talk, and that alternative explanations are not viable. Of course, there are sceptics who do not think that Stevenson‟s investigations are based on facts. If information about past lives is remembered by someone then in the time interval between any two of that someone‟s lives, the information must exist somewhere and not be destroyed. Where it is stored must be a non-physical medium because in that interval, it is not accessible to other living beings with normal sensory capabilities. 3.1. Where the information surviving death is retained We said mind is a store of RI. During life, one‟s mind is obviously intimately linked with one‟s body because any ailments or impairments of the body are necessarily accompanied by corresponding defects in one‟s memory and ability to experience. So, once the body dies and is no longer able to report any piece of information, the assumption that information is not destroyed but remains, raises the question “where is the surviving information retained?” Patanjali‟s Yoga Sutras seem to have an answer for this question. The Sutras also say who is able to find/read/know that retained information. Figure 3 illustrates cosmology according to the Sankhya and Yoga philosophies. The universe is said to evolve from two sources: consciousness or Purusha and the unconscious nature or Prakriti; Purusha is the real Self, Atman in Sanskrit and Prakriti is pure creative power. Prakriti consists of the three fundamental and physio-psychological forces: tamas, inertia and ignorance; rajas, momentum and desire; and sattva, balance, luminosity, and knowledge. When undifferentiated Prakriti is illuminated by the spiritual light of a Purusha, at first, Mahat, "the great cause" evolves from it. Mahat is universal intelligence, and each human mind is a part of that cosmic intelligence. From Mahat evolve individual minds. Each mind consists of buddhi (the discriminating faculty), ahamkara (the individual ego-sense) emerging from buddhi, and three other components emerging from ahamkara. The three components are manas (the recording faculty), the five cognitive senses and the five active senses (tongue, feet, hands and the organs of evacuation and procreation), and the five tanmatras which are the subtle inner essences of sound, feelings, aspect, flavor and odor. These subtle tanmatras, combining and recombining, are then said to produce the five gross elements of which the external universe is composed: earth, water, fire, air including breath (Prana), and space (Akasha). Purushas/Jivas/souls are infinite in number and similar but separate, none superior to any other. Purusha is not the doer but the witness. Experience arises because of a certain association of Purusha with nature. The mind seems to be intelligent and conscious whereas it has only a borrowed intelligence. Knowledge or perception is a thought-wave (vritti) in the mind. Since the mind is not the seer, but only an instrument of knowledge, it is also an object of perception like ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 661 the outside world. The Atman is the real seer. Thus, to summarize, creation is described as an evolution outward, from undifferentiated into differentiated consciousness, from cosmic mind into universe. Pure consciousness is, as it were, gradually covered by successive layers of ignorance and differentiation, each layer being grosser and thicker than the one below it, until the process ends on the outer physical surface of the visible and tangible world (Swami Prabhvaananda). Ishvara/God is special Purusha untouched by ignorance and the products of ignorance, not subject to karmas or samskaras or the results of action. Prakriti: Nature including subtle and gross elements and all mind fields; Nature is not conscious. Purushas (souls) Mahat: the first to evolve from Prakriti and first vehicle of a Purusha in its interaction with Prakriti; it is the faculty of discrimination and subtle energy that will create, and called universal intelligence or Universal Mind. Individual living being Buddhi: a small spark of Mahat, the faculty of discrimination in an individual, and purely Sattvic Ahamkara: self-identification that differentiates itself from everything else Sattva Tamas Rajasic Ahamkara impelling both mind and body Manas (active mind) 5 cognitive senses 5 active senses 5 subtle elements in the subtle body (tanmatras) Gross body made of gross elements Entities enclosed in the curve are all intangible, hence subjective Entities outside the curve are tangible, hence objective 5 gross elements: earth, water, fire, air, space Figure 3. The Yoga perspective of creation Hindu philosophy believes in cycles of creation. The whole universe is composed of two materials, Akasha and Prana. Akasha is the omnipresent, all-penetrating existence. Everything ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 662 that has form is evolved out of this Akasha. All force, whether gravitation, attraction or repulsion, or life, is the outcome of one primal force called Prana. Prana acting on Akasha creates or projects the universe. At the beginning of a cycle, there is only this Akasha and it is motionless and unmanifested. Then Prana begins to act, more and more, creating grosser and grosser forms out of Akasha: plants, animals, humans, stars, and so on. At the end of the cycle, all contents of the universe melt into the Akasha again, and the next creation similarly proceeds out of this Akasha. Both Akasha and Prana are incorporated into Mahat (Swami Vivekananda). Mahat which is the Cosmic Mind, one may say, is the Cosmic Computer that stores memories and impressions as well as governs the many senses and limbs, in other words, the machinery of the Cosmos. Whatever happens or has occurred in the past is stored in Mahat, in a manner that we may back-up files onto a computer and place them away. Only when we open or access them, do we have knowledge of them. This is the same basic way that Mahat also works (Lingham 2013). Parts of Chapter 3 (Vibhuti Pada) of Yoga Sutras are used by Alice Bailey as proof of existence of Akashic Records (Trine 2010). Bailey wrote in her book Light of the Soul on The Yoga Sutras of Patanjali – Book 3 (Bailey 1927): “The Akashic record is like an immense photographic film, registering all the desires and earth experiences of our planet. Those who perceive it will see pictured thereon: The life experiences of every human being since time began, the reactions to experience of the entire animal kingdom, the aggregation of the thought-forms of a karmic nature (based on desire) of every human unit throughout time.” Ervin Laszlo (2004) proposes that a subtle but entirely fundamental coherence- and correlationcreating information field is at the heart of the universe and takes its place among the fundamental fields of the universe, science's G-field (the gravitational field), EM-field (the electromagnetic field), and the various nuclear and quantum fields. He calls it the Akashic Field or the A-field. Laszlo thinks that all the connections and correlations which come to light in the physical and the life sciences, and the transpersonal ties that emerge in experimental parapsychology and consciousness research, have one and the same root, the A-field. He says, “Nothing in this world is evanescent; all things continue to exist through the traces they leave in the cosmic information field. We humans, too, create an Akashic record of our lifetime experiences, a record that can be retrieved by others. Our individual experience is not limited to ourselves and to our individual lifetime. It can be re-experienced and thus relived at any time and at any place, today and at all times in the future.” However, Laszlo does not relate A-field to Mahat. 5 Oliver was ‘born that way’: As said earlier, in all his experiences in the state of Samapatti, Oliver was aware of his own state of mind as well as that of his subject‟s, and was able to know which was his own and which was that of the subject. This led to him asking himself where this ability came from since he had not received any specific training in that regard. Oliver found from Yoga Sutras that there are only two ways to become established in Samadhi. 5 Laszlo does not seem to distinguish between Consciousness and the cosmic information field, the A-field. Hindu philosophy indeed says that Consciousness not only pervades all matter and information and but all kinds of matter and information are made of Consciousness, similarly to various pieces of jewellery are all made of the same gold. However, the philosophy clearly distinguishes between matter that is accessible to senses, and information that is not accessible to senses and faster than matter, Consciousness being inaccessible to both matter and information. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 663 1. A lifetime of study and meditation with an accredited teacher, or 2. To be „born that way‟. The Samapatti experiences of Oliver raise a significant point in relation to the retention of information after death. If one is born that way (with ability to be established in Samadhi), it means that the ability to get into Samadhi must be arising from the experience and skill acquired in an earlier life. That is to say, the Samadhi was a skill and a samskara that is retained at the level of Mahat. 3.2. Who is capable of knowing the retained information? Purusha, the Self, the pure Consciousness is the seer. What is seen? The whole of nature, beginning with the mind, down to gross matter. In Chapter 3, Patanjali describes a capability called Samyama, which is the inclusive term for three progressive states of attention: concentration, meditation, and absorption (Samadhi). Various psychic powers (called siddhis) are acquired and manifested by directing Samyama on specific objects, thoughts, or phenomena. For example, Samyama on the navel chakra yields knowledge of the body's constitution; samyama on the spiritual heart (hrdaya), the center of our being yields knowledge of the nature of consciousness 6 (Trine 2010). Some individuals may be endowed with siddhis by birth. When someone is born with a siddhi, it is because of the samskaras that someone developed in a previous birth. In this birth he is born, as it were, to enjoy the fruits of them. After reading the Yoga Sutras of Patanjali, Oliver found a description of Samapatti (one kind of Samadhi), in Yoga Sutra 1.41. He also found that one enters this state when all fluctuations of the mind are brought under control. Sutra 1.41 says the following: The Yogi whose Vrttis (thoughts) have become powerless (controlled) obtains concentration and sameness in the observer, observing, and the observed, like the crystal (before different coloured objects.) What results from this constant meditation? In a previous aphorism Patanjali went into the various states of meditation, and how the first will be the gross, and the second the fine objects, and from them the advance is to still finer objects of meditation. By practice, the Yogi gets established in all these meditations. Whenever he meditates he can keep out all other thought; he becomes identified with that which he mediates upon; when he meditates he is like a piece of crystal before flowers; the crystal becomes almost identified with flowers. If the flower is red, the crystal looks red, or if the flower is blue, the crystal looks blue. In chapter 3 of Yoga Sutras, it is said that it is only in the beyond-sensory perception of Samadhi that we see an object in the truth of its own nature, absolutely free from the distortions of our imagination. Samadhi is, in fact, much more than perception; it is direct knowledge. One of Oliver‟s Samapatti experiences which provides an example of the above scenario is as follows: He had been called to the hospital bedside of his daughter who was in a coma, having rejected an earlier heart and lungs transplant. As he sat looking at her he went into a state of intense bliss, hardly the response one would expect from a father looking at his dying daughter. As in other Samapatti examples mentioned earlier, by meditating upon the state of mind of his 6 In this chapter, Patanjali enumerates several possibilities and potential powers such as moving through Akasha, clairvoyance, and clairaudience. He says that the yogi acquires mastery of Prakriti in other words, control of Nature. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 664 daughter, Oliver, the seer became aware of the state of his subject‟/daughter‟s mind; the seer was also aware that the subject‟s mind was in that state but not Oliver‟s. Oliver is sure that he experienced her state of mind by merging his mind with hers because Oliver never experienced the same bliss when he remembered and reported that event to others later in life. She must have been in a state of bliss at that time; she might have been in an NDE since NDEs usually have feelings of love, joy, peace, and/or bliss. Moreover, since one aspect of Samadhi is absence of grief, its absence in the above situation is another indication of being in the Samadhi state. We may say that in this Samapatti experience, while the seer is Purusha (Oliver being in the state of Purusha because he is the conscious being), the object of knowledge, the state of bliss of his daughter in coma is in Mahat. Yoga Sutra 4.1 alerts the readers that Samadhi is not the only means one to acquire psychic powers but one can acquire such powers also by birth, by means of drugs, by blessings from others, or by the practice of austerities. Hence one may be able to know past life experiences of oneself or others without attaining Samadhi. For example, using clairvoyance, astrology, palmistry, and numerology, Claire Barry (2016) could tell her client whether those close to that person in this life had been associated with or related to him/her in previous lives. In many cases, Barry‟s conclusions were verified using the information she provided about the culture, the landscape, and geography in such minute detail that the client could find the exact place, and exact house he/she needed to reach. The point is that the information content of experiences in any life is not lost and can be read by those who have the appropriate skills. 4. Conclusion We have presented personal experiences of one of the authors (Oliver‟s), of a conscious but thoughtless state called Samapatti, as examples to support the view that consciousness is independent of the body. Oliver got into the Samapatti state whenever he focussed his mind on a human or animal subject; in that state, his mind became still and then he became aware of some physical or psychological conditions of the subject. Hence these experiences showed one can be conscious without the usual in-and-out thought flow and be aware of something external to one‟s own body and mind without any physical or sensory connection. Thus, they show that consciousness (the ability to know) is not produced by the body or brain in agreement with Hindu Philosophy. Today‟s research in NDE seems to support this view. This philosophy says that mind/information is not conscious by itself but it is the object of consciousness. It also says that the information content of experiences in any life is not lost and can be read by those who have the appropriate skills to find it. Patanjali yoga Sutras have considered the question of where this information is retained. Many Eastern philosophies believe in the existence of a soul (a spark of Consciousness) in each living being, which does not end with the death of the body but can take another life; the soul carries with it some subtlest contents of the mind, the latent impressions of past experiences and desires called vasanas or samskaras, which survive bodily death as well, into the new life. Again, today‟s research in reincarnation seems to be consistent with these views. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 651-665 Oliver, A. J. & Hari, S., Body-Independence of Consciousness & Retained Information 665 References Bailey Alice. The Light of the Soul: Its Science and Effect: a Paraphrase of the Yoga Sutras of Patañjali. Lucis, 1927. http://www.think-downloads.com/download/Spiritual/Light%20of%20the%20Soul%20%20Alice%20Bailey.pdf Barry Claire. Godlet- From the Other Side of the Mirror. S.A. Design & Print. Port Elliot South Australia 5212. 2016. Carr Bernard. Ian Stevenson and His Impact on Foreign Shores. Journal of Scientific Exploration 2008; 22(1): 87–92. Greyson Bruce. Cosmological Implications of Near-Death Experiences. Journal of Cosmology, 2011; 14. Hari S. How Vedanta Explains Conscious Subjective Experience. Journal of Consciousness Exploration & Research 2015; 6(4): 209 – 221. Hari S, Oliver Alan J. Explaining Samapatti & Knowing without Mind by Vedanta. Journal of Consciousness Exploration & Research 2015; 6(12):1001 -1014. Kihlstrom John F. The rediscovery of the unconscious. In H. Morowitz& J. L. Singer (Eds.). The mind, the brain, and complex adaptive systems. Addison-Wesley Publishing Co, Inc. 1994; 123-143. http://socrates.berkeley.edu/~kihlstrm/rediscovery.htm László Ervin. Science and the Akashic Field: An Integral Theory of Everything, Inner Traditions International, 2004. Lingham. Durgadas (Rodney). Secrets of the Mahat: The Cosmic Intelligence. Lulu.com. 2013. Mormann Florian and Koch Christof. Scholarpedia 2007; 2(12):1740. Mukherjee B D. The Essence of Bhagavad Gita. Academic Publishers 2002; Kolkata. Oliver A J. What I Think about Consciousness. Journal of Consciousness Exploration & Research 2010; 1 (2): 153-158. Smythies John R. Consciousness and Higher Dimensions of Space. Journal of Consciousness Studies 2012; 19(11–12): 224–232. Stevenson Ian. Twenty Cases Isherwood Suggestive of Reincarnation. University of Virginia Press, 1980. https://med.virginia.edu/perceptual-studies/ Swami Prabhvaananda and Christopher. The Yoga Aphorisms of Patanjai. 1953. Sri Ramakrishna Math, Mylapore, Chennai, India. http://www.estudantedavedanta.net/Yoga-Aphorisms-of-Patanjali.pdf Swami Shravananda. Kenopanishad. The Ramakrishna Math, Mylapore, Madras 1920. Swami Vivekananda. Raja Yoga. Kegan Paul, Trench Trubner & Company, Limited, 1893. http://hinduonline.co/DigitalLibrary/SmallBooks/PatanjaliYogaSutraSwamiVivekanandaSanEng.pdf Swami Vivekananda. The Vedanta Philosophy. The Vivekanada Foundation. http://web.csulb.edu/~wweinste/vedanta.html http://shardsofconsciousness.com/user/sites/shardsofconsciousness.com/files/ebooks/RajaYoga_Vivekana nda.pdf Trine Cheryl. The New Akashic Records: Knowing, Healing& Spiritual Practice. Essential Knowing Press. 2010. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 485 Exploration Cosmic Intelligence, Its Manifestation & Humanity (Part V) Srinivasan Rengarajan* Abstract This series of articles are further syntheses of “Singularity & Its Manifestation (Part I)” published in Journal of Consciousness Exploration & Research 4(8). The intention of this synthesis is to stimulate the imagination & introspection in others about this mysterious process of creation. Apart from dwelling on the subject ‘how we got here, and where we are going’, some rational steps forward in our onward journey shown by some scientific mystics find a place here. I hope the above purpose has been fulfilled through these pages. Part V of this five-part article contains: 17. Validations from Modern Science; 18. Conclusion; Acknowledgement; Glossary; Points to Ponder; and Epilogue. Keywords: Divine, God, singularity, absolute, universe, cosmic aberration, manifestation, Laws of Nature, laws of universe, evolution, Big Bang, big crunch. 17. Validations from Modern Science Even great scientific mystics like Einstein have found it very difficult to establish their personal philosophical beliefs amidst objections from rationalistic logics. In the Newton era when the scientific probes were conducted on the matter & forces at the gross level, scientists were able to predict & control with confidence. This encouraged all of them to look out for an intelligent design behind the evolution process itself. But when discoveries were made in the Einstein era at the quantum levels, scientists found it difficult to offer meaningful explanations even to their own findings. It became more & more clear, that meaningful answers to life & its existence lie with the unified knowledge of science & spiritual . Although Einstein was a major contributor to quantum physics, he could not convince him selfabout the implications of what his quantum theory eventually predicted, namely, that nature was fundamentally random and unpredictable at its most basic levels in the atomic arena. Einstein believed in the God of Spinoza. Einstein, when asked if he believed in God, proclaimed that he believed in the God of Spinoza, Jewish philosopher. Einstein carefully studied Spinoza and used his understanding of Spinoza to understand nature and the working of the Universe. Spinoza taught that, God is ‘all that exists’ & each of us is a modification in the body of God. Today quantum mechanics is confirming this holistic view of the Universe. The only purpose of life, according to Spinoza, is to love God. We * Correspondence: Srinivasan Rengarajan, Independent Researcher. E-mail: sugantha1912@yahoo.com Note: This series of articles are adapted from the author’s book “Cosmic Intelligence & You: New Revelations” published in 2016 by Notion Press. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 486 love God by emulating Him and understanding Him and His laws. In the process we maximize our creativity Einstein tried to convince himself thus: “God does not play dice with the Universe”, that in nature there was a fundamental and unavoidable interaction between the observed and the observer such that it was not possible to observe anything in nature without disturbing what we were observing. Einstein continued: “God is subtle, but not malicious”. Niels Bohr responded to these objections from Einstein thus’ “Stop telling God what to do!” Looking into the following statements, there remains always a doubt as to why the Big Bang has taken place at all. Is it a Gambler’s move or a Boon, from the Almighty? “God does not play dice” has been Einstein’s main conviction “But the evidence is that God is quite a gambler” Stephen Hawking. For the scientists who are non-believers, the quantum uncertainty is the theoretically established field reality that raises questions about a basic universal order. But the believers among the scientists like Einstein proposed the “hidden variables theory” by postulating even faster-than light correlations in an effort to prove their conviction in a basic order in creation. Subsequently proposed theory of “charge parity violation” maintains that the “quantum foam” – cosmic nucleus - was in cosmic equilibrium with total cancellation of charges of both matter/antimatter contents of its complementary pair –charge conjugation - & also due to the true balancing of deviations in its orientation - parity - . It is the quantum fluctuation that caused the emergence of the Universe from the nucleus. The spirituality of the Upanishads reveals that the Universe came to being because of the cosmic desire urges of the primordial complementary pair - cosmic nucleus & the Universe is sustained eternally by matter and consciousness elements working in complementary pair mode. This “charge Parity violation theory” validates this Vedic view on the complementary pair phenomenon of the divine. Einstein on the need for freedom of thought. “If the possibility of the spiritual development of all individuals is to be secured, a second kind of freedom is necessary. The development of science and those of the creative forces of the spirit in general, requires still another kind of freedom, which may be characterized as inward freedom - ethical freedom of the spirit / thought from the interdependence of restrictions from the authoritarian and social prejudices as well as from un philosophical routinizing - dogmas in general. This inward freedom is a rare & an infrequent gift of nature and a worthy object for the individual.” –Einstein. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 487 His message to the society is: “Relativity teaches us the connection between the different descriptions of one and the same reality” Since the time of Einstein lot of developments have taken place in the fields of science & consciousness that has brought these ideologies closer together. Even though quantum mechanics says there are limits to our ability to predict, science can now predict the averages / trends of all the random fluctuations at the atomic level. These averages make up the everyday world of objective reality at the macroscopic level. This is the world in which we live and experience. This is the world we directly perceive. Within this world quantum mechanics enabled us to predict chemical behavior, which is the average interaction of many billions of atoms, as well as control with lasers, superconductors, and super fluids. These last three creations are examples of macroscopic quantum phenomena. Randomness is not a major concern now because of these developments. Dark Energy’s DNA Origin DNA and living organisms emit bio photons, whose radiation is coherent and blackbody, i.e. not thermal. DNA’s bio photonic emissions provide a holographic bio field for the generation, of physical structures. A seed, for instance, changes it self-from a particle state into the tree’s bio field for the purpose of self-reproduction. From the systems point of view a seed or genotype constitutes the input for the tree or phenotype the system’s output. According to Systems Cosmology if we reverse the expansion of the Universe in time, we’ll find that the Universe does have a seed origin. In other words we’ll find that a cosmic seed or cosmic DNA constitutes the genotype & the Universe the phenotype tree. Also we’ll find that just as a tree is the seed’s way of making reproductions of itself, the Universe is the cosmic DNA’s way of making reproductions of itself. In a way, we’ll find that life constitutes the cosmic systems input & output. Thus the observation of a tree system allows us to infer that our Universe yields life because the Universe it self-is the product of a seed of life. Based on this inference it is logical to propose that evidently dark energy also called vacuum energy or zero point field is the cosmic DNA’s life energy. Predictably dark energy that fuels the expansion of our Universe is the same as the quantum vacuum’s zero point energy, as well as the cosmic microwave radiation. The reason is that they all seem to originate from the cosmic DNA’s bio photon emissions, whose blackbody radiation provides a holographic bio field for the generation of the physical Universe. Based on the fact that the bio photonic radiation emitted by DNA is coherent we may predict also that the cosmic DNA’s bio photonic field or “dark energy” is equally coherent. Kazmer Ujvarosy: The Universe is not made of solid stuff but composed of acts of consciousness that observe & recognize it. There is a mind field present in all to recognize the same. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 488 Everything in the Universe is made up of ‘luxon’ various types of light, electrons, quarks & other sub atomic particles - components of DNA. We do not find obvious evidence of life or mind in so called inert matter…; but if the scientific point of view is correct, we shall ultimately find them, at least in rudimentary form, all through the Universe. J. B. S. Haldane: Mind or something of the nature as mind must exist throughout the entire Universe.This is, I believe, the truth. Julian Huxley: The laws of physics leave a place for mind in the description of every molecule… In other words, mind is already inherent in every electron, and the processes of human consciousness differ only in degree and not in kind. Freeman Dyson: That which we experience as mind… will in a natural way ultimately reaches the level of the wave function and of the ‘dance’ of the particles. There is no unbridgeable gap or barrier between any of these levels… It is implied that, in some sense, a rudimentary consciousness is present even at the level of particle physics. David Bohm: Mind is not contained in the body, rather the body is contained in the mind - its space field and the both are not separated from each other We become more aware of what is happening to our lives by steering away from strictly material goals & then can gain more insight into the mind, life itself. This Author: The purpose of life stems from ‘God wanting to have this experience’ through us we all sense this desire to have life as soon we stop desiring these kinds of dreams, cycles etc. things will come to stand still. Fred Alan Wolf: Quasi-religious Theory (based on a quantum theory of consciousness by the British physicist Sir Roger Penrose) says, the essence of our soul is contained inside microtubules within brain cells. Our experience of consciousness is the result of quantum gravity effects in these microtubules. Thus it is held that our souls are more than the interaction of neurons in the brain. They are in fact constructed from the very fabric of the Universe and may have existed since the beginning of time. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 489 The concept is similar to the Buddhist and Hindu belief that consciousness is an integral part of the Universe, and indeed that it is really all there may be, a position similar to Western philosophical idealism In a near death experience the microtubules lose their quantum state, but the information within them is not destroyed. Instead it merely leaves the body and returns to the cosmos. “Let’s say the heart stops beating, the blood stops flowing, the microtubules lose their quantum state. The quantum information within the microtubules is not destroyed, it can’t be destroyed, it just distributes and dissipates to the Universe at large,” Stuart Hameroff. The nature of life is not mortality. It is immortality. The DNA is an immortal molecule. That self-same molecule right from Big Bang is around even today through replication over millions of years. Nature perhaps has programmed it self-so that the body alone dies at old age. If we understand our brain& body well enough we can reprogram our self-to live longer, perhaps even indefinitely. William Haseltine: By 2100 Nano tech scientists envision making a molecular machine - nabot - a ‘replicator’ capable of copying anything. But the problem is the sheer number of cell/neuron molecules (trillions & trillions) that have to be organized while copying an object. The first & only hurdle is to make a Nano molecular robot ‘nabot’ that will replicate itself. The rest amounts to mere replications in others over& over. Point to Ponder From the standpoint of human scientific progress such creation amounts to insurmountable tasks whereas nature has made this spiritually possible i.e. maybe even as simple as thoughts materializing into objects through coherence, using its cosmic wisdom to programme creation in such a manner that the parts of the ‘all potent’ cosmic nucleus themselves form the basic building block of all that exists - yoga. - meditation Western logic relies on realistic analysis of any matter & found it difficult to understand Indian philosophies based on mysticism & metaphysics. But these recent scientific findings make it easier for them to follow the mystical logics of the Upanishads that form the basis of Hindu philosophy. Meditation & Yoga are becoming day to day activities now. Hindu philosophy is the only one of the world’s great faiths dedicated to the idea that the cosmos it self-undergoes an immense, indeed an infinite, number of births & deaths. It is the only religion in which the time scales correspond to those of modern scientific knowledge” Carl Sagan It dwells on all the evolution stages namely, survival of the fittest where the might is right, the ethical stage that assures individual freedom, the moral stage that aims at organized progress through norms, mandates etc., the secular stage that leads to productive bliss where the norms are voluntary accepted & the spiritual state that nurtures self-realization.. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 490 Vedantic philosophy of India - dwells on the importance of practicing two of its major aspects, Mysticism & Humanism with equanimity. The first one aims at ‘being the Self’’ that means leading a life with divine attributes i.e. a life with a right relationship with nature & ones natural attributes, thereby enhancing nature’s resources in harmony & love. - co-creation. The second one, ‘becoming the Self’, aims at acquiring the knowledge of nature in its right relationship with your fellow beings & environment. This is a spiritual overview of the self-realization process. The first one without the second is sterile & the second without the first lacks valid meaning. Because of this equanimity, Hindutva philosophy based on the upanishads held a supreme position among others even though it normally suffers a general criticism that its theories are not based on logical reasoning but on religious dogmas. But in its anxiety to hasten towards the more productive goals through spiritualism the Vedanta of the19th century India tilted too much towards mysticism & lost sight of humanism - the phenomenal powers of collective human will & creativity. The Moral /mystic prerogatives / ‘rights & wrongs’ that were brought into the society as social norms were mistrusted as superstitions - tactics used for social exploitation etc. due to lack of validations of those norms by the scientific developments available during that period leading to the disintegration of its society ending in Hinduism being branded as a religion of fate & destiny. Two major delusions crept into its fold during that period: 1. The mainstream of the society held the belief that liberation from worldly bondage was a means to avoid worldly sufferings & rebirth. This definitely is not a valid cosmic intentat all. On the other hand the Upanishads maintain that one should strive to live a blissful worldly life as a co-creator to fulfill the above intent. 2. The society believed that the creator can intervene & set right the hurdles and anomalies faced by the individuals, when prayed for. The Upanishad maintains that the creator has only initiated the evolution cycle that carries on in eternal cycles on its own. Then onwards he remains only a passive silent witness. He provides abundant natural resources that empower the individual & the collective consciousness adequately, to deal with all such situations. The collective consciousness may even empower it self-to emerge as an avatar as a savior in the affected environment as & when the need arises. Optimum blend of mysticism & humanism only holds the key to the worldly progress. To our satisfaction the present day scientific researchers validate the philosophy of the Upanishads & its main axiom ‘let Me be many & savour the diversities’. & now the Universe becomes a place of possibilities! This should take us to newer frontiers devoid of such delusions. 18. Conclusion What is right is right because God says so, according to the true believers. The philosophers argue their case in more elegant terms, but when you get to the depth of what most of them say, it’s usually about how one can reason one’s way into discovering and then defining reality. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 491 Darwin’s theories of evolution provide an antidote. “Human societies evolved as did other species, not according to some preexisting design, but in response to the immediate environment their members encountered. There is no master plan. That means we only muddle along, constantly adapting to changed circumstances”. This is a tough pill for most people to swallow. When we start on a journey we like to know where we are going. And we feel reassured if we have someone we trust to guide us. The idea that we are stumbling along on a long trip through time, entirely on our own, can leave us feeling a bit scared. Where does that leave us? The breakthrough advances made in DNA research answers most of the riddles in the evolution theories. Science can answer without ambiguity ‘how’ DNA, for that matter everything, is functioning. But the answer to “why’, has to come from mystic intuitions only. Science & mysticism themselves are two complementary ethics fundamentally united by the yearnings of human consciousness for understanding the relation between the cosmos & creation. These two sharply differ in their pursuits. Science uses its ability to distinguish between self & the non-self by objective & dispassionate logic. Mysticism in contrast invokes consciousness to achieve the unity of the self-& the non self. Science without religion is lame & religion without science is blind. Einstein These thoughts lead us to the following: Laws of Nature are the laws of singularity, the non-contingent source, - the divine laws that govern the universal orbits with precision - the precise laws of the cosmos, the scientists measure with accuracy - the precise parameters of the genotype cosmic seed of the Universe. Singularity is the stabilizing factor & the sentient aberrations of the cosmic nucleus, the controlling entities of the Universe. Laws of the Universe are the Laws of the aberrations of the nucleus - - the laws of the phenotype tree - - the contingent Universe in growth/decay cycles - -the panorama of ‘cause & effect’ contingencies savored by the source ‘as many’ - -. The God principles - (sanathana) - eternal life principles - function in micro & also in macro levels. The evolution is all about urge of the cosmic desire & the consequent release with the Big Bang, of the manifesting vitality from the head portion of cosmic nucleus, i.e. 1/4th of its portion as its aberrations, as mass/vitality unions. These aberrations have the inherent potentials independently as parts of the invincible nucleus for projecting & exploring new horizons on their own. But one has to realize & understand that the absolute desired this exploration be pursued as activities of ‘one & also of many’ simultaneously. This actually is the nature’s inbuilt contingency that means each one has to explore the panorama as belonging to one common source. The collective consciousness holds the key for the realistic projection of this ‘oneness’ character of nature’s panorama. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 492 During the evolution progress the released masses regain progressively the coherence, the primal mass’s base virtue (the self-healing vitality) that got disturbed by the reverberations of the Big Bang. That means the masses of the Universe progressively gain more & more of the evolution intelligence. At the same time the evolution vitality of the Big Bang that sustains the complementary pairs mode functioning in all the aberrations progressively reduces till involution. Ultimately when this vitality comes to an end the matter/antimatter elements of the complementary pairs are unfolded from their unions & get attracted to the source of their origin namely black hole & white hole respectively in cosmic attraction - big crunch - . This leads to their ultimate annihilation with an energy burst - big bounce - to form a new Universe. This cycle goes on by its own momentum eternally. Where are we now & how we are heading? According to Hindu scriptures, the evolution vitality will be progressively depleting till it comes to an end at involution - -end of the cosmic cycle - big crunch - pralaya - . According to them we are in the last quarter of this evolution cycle with 25% of its stabilizing vitality. Let us not despair. In a spiritual sense, this big crunch leads to the big bounce marking the continuation of the present evolution process with newer projections. Now comes the Big Question. After big bounce, then what? a. Will an entity continue in existence as before? b. Will it take a new form/life? c. Will it merge with the cosmic mass? The one answer! Stronger its dispassionate free will, the more is its invincibility. The hierarchy of the biological evolution is explored from single celled plants through to humans by examining how the various levels keep a resonant balance in the biosphere. It is apparent that human activities are seriously disrupting the balances of many kinds in nature. Being at the summit of the evolutionary hierarchy the human species subsumes all life in the biosphere. We, the human species should also begin to appreciate a far more meaningful worldview essential to our spiritual survival as individuals as well as to our collective survival & be in balance with the natural world. This means a big responsibility rests on our shoulders during our present explorations of newer horizons. Looking back at the evolution progress thus far, we can realize that the level knowledge acquisition & hence the co creation faculties in the individuals & environment has been on the increase. The coherence level in human beings is synonymous with creativity & overall desire fulfillment. The benefits of the accumulated knowledge perpetuated & preserved all along through transformations & transmigrations, have contributed to the ongoing progress. However, the prospects of a progressive depletion in the holistic vitality & stability leading to the ultimate cessation of activities can be a matter of great anxiety. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 493 The innate rhythmic action (satva) traits of beings may however withstand this instability whereas the innate over action traits (rajas) by their very nature are more prone to its adverse effects compared to the under action (tamas) traits. The quantum science also contributes to this anxiety by raising doubts about basic order in micro levels by declaring that this fuzziness in nature is yet to be resolved. The most we can hope for from rational science is for solutions to calculate the ‘probabilities’ as to where things will be and how they are likely to behave. .For the scientists who are non believers, the quantum uncertainty - random variables - are the theoretically established field realities & for them there is no need for further investigations. But the believers among the scientists, who are intuitively not convinced, maintain that there has to be an underlying deterministic foundation that sustains the basic order. They have proposed the “hidden variables theory” postulating faster than-light correlations between entangled particles in the Universe, to prove their conviction. The debate is going on. The developments at CERN Geneva & the “charge parity violation theory” have established that the quantum foam - cosmic nucleus - remained with absolute charge neutrality when the quantum fluctuation - cosmic desire initiated the Big Bang & total parity prevailed within the complementary pair elements of all the aberrations at their disintegration from the nucleus. Hence the Big Bang, the creation process itself, amounts to be an orderl event rather than a random explosion. The ancient Vedic philosophy had been optimistic with its philosophy that the eternal selfsustaining evolution cycle with its inbuilt order is programmed to be sustained by the phenomenal active vitalities of the ‘collective consciousness”. This optimism only makes the Universe an environment of ‘possibilities’. There is thus no room for despair. Need of the hour: The scientific specialists look at the evolution as the dissipation of oneness into the growth of many as random variables in disorder whereas the scientific mystics view the same as the convergence of all the transient hidden variables back to the oneness with some basic order, with optimism. Scientific specialists have done their best to reveal to us in detail about the functioning of the Universe, ‘Big Bang & after’ & it is now up to the scientific mystics to close in on the theories on unification of all the laws of nature & its implications - ‘big crunch & before’. Having reached this far, all scientists, instead of doubting & debating the “intelligent design” should resort to their ‘intuitive’ deliberations & hasten to resolve the mysteries with conviction. ‘Objectivity’ will vainly direct their investigations towards more ‘manmade Big Bangs’ only! Point to ponder Probabilities to science & Possibilities to mysticism are expressions that depict unpredictability. Had the creator desired ‘let there be many & they savour uniformity’ instead of ‘let me be many & savour diversity’, science might have found it far more easy in dealing ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 494 with the mysteries of the Universe!. Mysticism projects an optimistic environment of the creator without ambiguity. Intellectual integrity made it quite impossible for me to accept the dogmas of even the great scientists. Indeed those intellectuals who accepted some intrinsic beliefs were abdicating their functions for the joy of feeling themselves one with the herd. Bertrand Russell Acknowledgement: I recently read a book “Why science does not disprove God” by Amir D. Aczel - research fellow in the history of science at Boston university - & would like to record my appreciation for his scientific credibility & argumentative vigor where he admits that he did not intend to prove the existence of God and in fact he also admits that God of literal interpretations of various scriptures certainly do not exist. But rather argues that science has not disproved the existence of God. His journey through science is with profound details. His quest for unraveling the mysteries of the origin of the Universe, evolution & after, is very much evident from the beginning to end. He finally concludes by emphatically disapproving the manner in which the prominent British evolutionary biologist Richard Dawkins & his ‘New Atheists’ were using science as a tool to prove their view points. To my satisfaction I can say that I also went through a similar journey in my limited way, but have come to the conclusion that these very same findings are also validating the Vedic axiom of the Hindu Upanishads - God desired “let Me be many” & thus the Universe came to being. Glossary Parabrahmam: The almighty - cosmic nucleus Upanishads & Vedas: Ancient Hindu scriptures. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 495 Karma: Naturally ordained actions of the aberrations. The almighty, the cosmic nucleus, desired to become many & savour the diversity, as ‘one & also as many.’ Thus He sprang up as many aberrations, sentient & non sentient etc. that comprise the Universe, with the intent to savour the universal delight through their energy dissipations. These vibrations & actions of beings & entities are referred to as karma in Hindu scriptures. Duality: Existence of an entity as a complementary pair i.e. as a pair of an active component stabilized by its spontaneous passive complementary one. Atman: The consciousness - the faculty bestows awareness to the non-sentient matter to become a sentient matter – soul. Soul: Sentient matter with consciousness which can use a compatible non sentient mass as a medium in growth/decay cycles & become a being. Being: A complementary pair of soul/Atma. OM reverberations: The vibrations of the universal rhythm. Varna: Form attribute shade that gives form to the created entities. Guna: Trait attribute action traits corresponding to varna shades. Satva guna - Rhythmic traits. Rajas guna: Over excited traits. Tamas guna: Under exited traits Liberation: Transcending the universal bindings & merging with the cosmic radiation. Mukthi: Realizing the Almighty through self-realization. Avtar: The emergence of the collective consciousness with a cosmic form that acts as a savior in the environment. Maya: All worldly appearances are only transient in nature & not real.. This illusion is maya. Pralaya: The end of a cosmic cycle. Dharma: Ethical laws of divine that nurture emotional harmony. Moksha: Transcendental bliss. Eternal: Ever existing nature as those of the cosmic evolution & involution cycles. Points to Ponder •Knowledge on consciousness however will clear the myths surrounding our existence but this subtle phenomenon is beyond the scope of objective scientific analysis. Scientific Mystics are the need of the hour indeed. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 496 •The ‘one time job’ of the ‘cosmic desire’ was to trigger the Big Bang as a catalyst in the annihilation of matter / antimatter complementary pair of the cosmic nucleus. In doing so, it got permeated into all aspects of evolution process of the Universe, a contingent arena comprising complementary pairs that sustain self-healing stability. •For that matter the evolution starting from the Big Bang has been programmed to carry on in eternal cycles with its own momentum. •The core matter in all the creations is a part of that invincible nucleus. In essence every entity is ‘desire propelled’ & can attain salvation in its natural state. Remaining in ‘coherence’ & ‘harmony’ through self-will it can attain invincibility. e.g. Laser & Super conductor. •The Universe emanated in energy saturation at evolution & will be in energy depletion at involution, that implies a gradual deterioration in universal vitality & stability till the ultimate cosmic attraction - big crunch •Singularity (unmanifest nucleus) is the stabilizing factor & the manifest sentient aberrations of the cosmic nucleus, the controlling entities of the Universe. •Divinity it self-pervades in all the panoramic forms with self-consciousness in all entities as the basic building block that enlivens their sensory & motoring organs rightly attuned for savoring its panorama. Can there be any other scheme of arrangement that will realize the cosmic intent any better? •Non sentient contingent matters with low vitality & also the autonomous sentient matters are subject to random behavior making the environment a zone of illusion. While the cosmic forces sustain the basic order by cause & effect transformations of the non-sentient, the evolution progress or otherwise is attributed to the dispassionate intelligence & autonomous vitality of sentient beings. That is how important we are here. •In absolute harmony the active & passive aspects of the complementary pairs balance each other & for that matter all the pairs of opposites have to also. Such an environment means that there cannot be any activity at all. If all the karmic activities have to take place as intended, energy dissipations will go on with undulations in harmony due to energy transfer interactions The presence of ego in the environment means the presence gross levels of complementary pairs of opposites, which can even bring imponderables. But since all these are evened out by the coherence of the universal rhythm, overall harmony prevails. But ego has to be viewed as part & parcel of nature contributing to its panorama. •It is up to the collective will of beings to make a symphony out of these energy vibrations. •The inbuilt self-referral vibrations account for the self-healing feature. •Since one has to necessarily live in replication life after life throughout the cosmic cycles it is wise to live a life devoid of ego, a karmic life free from frustration. •Replication function carried out by all the entities serves to preserve the oneness character of the Universe. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 497 •The ‘complementary pair functioning’ in nature implies a basic similarity in all the beings along their energy transfer axes. •‘Complementary pairs functioning’ means the presence of ‘dualities’& pairs of opposites in both subtle & gross levels. This ensures both dynamic & static stability. •Desire is the fundamental cause for initiating transformations in matter by unfolding the elements of the complementary pairs & the release of energy due to their annihilation. So without desire there are no transformations & the evolution comes to a standstill. •‘Desire’ creates the energy for sustaining all the universal actions as those belonging to ‘complementary pairs’ in compatible unions. •The divine intent after all is to bring the heaven down to earth - bring blissful horizons here & now - to one & all & not for anyone to liberate from the zone of the Universe to that of the cosmos, serving no karmic purpose in the Universe. •The nature intends the beings to upgrade their potentials life after life through refined transmigrations. Not striving for the same leads to social degradation. •The cosmic intent is to savour the worldly bliss through the karmic I ness of the entities & not through their Egoistic I ness. •The evolution dynamics can empower the collective will to make the world an environment of possibilities. Not striving towards this end will make this a place of probabilities or delusions that govern the destiny. Collective consciousness only can actively intervene to change the evolution course. •Enlightenment implies appreciating a unified outlook that accommodates various differences in the manifestations as well as the differentiating outlook that recognizes ‘oneness’ as the backdrop for all that exists, with equanimity. •Ego taints the positive action traits with negativity. This permeates the active self-consciousness in beings, in an otherwise positive oriented panorama of natural evolution nurtured by subtle dualities. The presence of ego in the environment thus disorients the minds away from the universal rhythm. But the coherence of the universal rhythm sustains overall harmony. •Ego any way is part of nature contributing to its wider panorama. The presence of imponderables has to be viewed with that perspective as to how much ego can be tolerated to sustain the quality of the environment. •With ego, the range of the panorama enlarges; it transforms the subtle dualities to gross pairs of opposites of even negative traits. This explains the presence of imponderables in the Universe, the creation of the divinity, which is assumed to be an embodiment of all that is good. •We know ‘more the dispassion higher is the bliss level.’ But in total dispassion one merges in divine vitality & becomes instantly empowered - beyond the range of guna vibrations i.e. without the faculty to differentiate & savour various feelings & gratifications. Then, what is the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 498 optimum level of dispassion one should be in, for savoring optimum level of happiness/ bliss in the Universe? •All varna & guna - form & trait vibrations vibrations replicate according ones primordial pattern on his mass disintegration. However the coherence in the gaps of space within their masses, whatever may be their pattern of disintegration, can be upgraded to that of even the source it self-through transcendental awareness by self-will that means, the coherence in their masses makes them glow in the cosmic radiation attained during transcendence. Hence varna & guna are not at all impediments to invincibility not at all factors in the attainment of bliss - . •All are equally exposed to all the vitalities of the cosmic radiations & the universal rhythm etc. That is all, what equality is about. self-will alone holds the key to ones attaining invincibility. •The Absolute guides the overall destiny of the universal rhythm & its harmony only, as an eternal ‘Silent Witness’ & not the individual self-willed actions & counter actions of sentient beings etc. •Science explores to look out for a divine plan, an order in its destiny. But the reality is that the Universe is a play field of divine Lila - environment of intuitive speculation & possibilities - -. Mysticism holds the key for the truth behind this lila.. •Science establishes the role of probability along with statistics as a tool in its evaluation. But the scientific mystics now declare that the Universe is a place of possibilities & much more. •Destiny nurtures ‘coexistence’ & ‘co creation,’ but not ‘ego.’ •Stronger the will power, lesser is its dependence on caste, jathi/groups etc. for emotional support. •The Universe is a manifestation of the desire of the Absolute who is Holonomic - parts of wholeness out evolving out of wholeness in eternity - & Autopoietic - - self-creation of ‘oneness,’as many & vice versa - -.•One global government is a natural need of the moment & the same needs to be headed by a ‘spiritual visionary’ to reveal the above realities to all the beings & thus solve all the ethical issues of the day. It is easy to think of ways to govern a society by laws based on “rights & wrongs,” but often it carries a tinge of coercion Only a ‘natural’ adherence to all the ethical & secular codes by nations can ensure optimum progress in harmony. •When the laws truly nurture ‘ self-realization’ in everyone, “Ram Rajya” establishes by itself. But “how” is a big challenge faced by the world leadership & the answer is this. “Society must acknowledge & accept the class of individuals, who believe and spend their life in such a spiritual orientation, as the highest in social hierarchy. The leadership role then remains only that of a catalyst.” • A society aiming at progress has to invariably use the services of visionaries for foresight & gurus to act as catalysts during self-realization & also for the periodic evaluation of the progress of its constituents. Counselors are the back bones of the society. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 499 •Considering the fact that human beings are ethical entities with consciousness, each having innate feelings of its own, natural acceptance of the rational mandates can take place only after intuitive satisfaction. So much so these mandates can be recommendatory only. •A rule a mandate implies coercion. Only a spiritual environment that nurtures voluntary selfrealization is conducive to their natural acceptance & adherence. •The end products of rational (scientific mystic) & ethical (spiritual) approaches, however tend to be one & the same since the former is based on the coherence of vision & the latter the harmony of self-realization, both together being the prime virtues of the source itself. •While we appreciate that it enlarges the range of universal panorama, it is worthwhile to debate as to ‘why’ & ‘how far’ should a society tolerate ‘Ego.’ •“An average human being self-heals his karmic energy vitalities through their passage from mooladhara the seat of attraction to the head the seat of radiation. He also experiences sensual gratifications from sensory & motor organs, neglecting the possibility of his upgrading his astral mass ‘active’ self-consciousness & also the mass of the reproduction cells ‘passive’ holistic consciousness - . •Since both these consciousness together form the sentient complementary pair of the ‘most developed species,’ the nature has rightly programmed the evolutionary intelligence to progress through the enrichment of the transmigration process by refined souls.” •Energy vibrations that emanate from cosmic radiations have spiritual & social relevance. The Universe is thus a spiritual arena •Nature sustains a universal order despite egoistic disruptions. Let us imagine the grandeur of the universal panorama devoid of such ego disruptions! •Nurturing nature is virtue & hindering the same is sin •This is the nature’s natural prescription for contentment. •Strong dispassionate will power is the key to good individual well being •About making nano robots - nabots - that can perform human functions: •From the standpoint of human scientific progress such creation (assembly of trillions & trillions of cells) amounts to insurmountable tasks whereas nature has made this spiritually possible maybe even as simple as thoughts materializing into objects through the coherence of consciousness using its cosmic wisdom to programme creation in such a manner that the parts of the ‘all potent’ cosmic nucleus themselves form the basic building block of all that exists. •The more the coherence in the intelligence of the ethical state - harmony oriented, the closer it gets to the moral/rational state - norm oriented production & then on voluntary acceptance of the norms, the entities can move on to the secular state - blissfully productive state. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 5 | pp. 485-500 Rengarajan, S., Cosmic Intelligence, Its Manifestation & Humanity (Part V) 500 •The evolution dynamics can empower the collective will to make the world an environment of possibilities. Not striving towards this end will make this a place of probabilities or delusions that govern the destiny. Collective consciousness only can guide the evolution course. •According to Hindu scriptures, the evolution vitality will be progressively depleting till the end of the cosmic cycle - pralaya - big crunch - .According to them we are in the end of the last quarter of this cosmic cycle with low levels of stability. Let us not despair. In a spiritual sense, this natural crunch merely leads to its continuation as big bounce, the beginning of a new stable evolution cycle. •The Vedic axiom “Let Me be Many” of the Absolute has got the Nature’s validation over the ages. Now that science is also giving its validations, the first step in this direction for the scientific mystics is to clear all the myths surrounding the basic understanding of our existence itself. Purely objective deliberations will lead us to the necessity of proving this reality through manmade Big Bangs only! •Probabilities to science & Possibilities to mysticism are expressions denoting unpredictability. Had the creator desired ‘let there be many & savour uniformity’ instead of ‘let me be many & savour diversity’, science might have found it far more easy in giving its answers! •The divine desire “let Me be many” has rightly been initiated by the Big Bang which the science hs found to be an orderly event in the creation process, rather than a random explosion. Intellectual integrity made it quite impossible for me to accept the dogmas of even the great scientists. Indeed those intellectuals who accepted some intrinsic beliefs were abdicating their functions for the joy of feeling themselves being one with the herd. Bertrand Russell Epilogue The intention of this synthesis is to stimulate the imagination & introspection in others about this mysterious process of creation. Apart from dwelling on the subject ‘how we got here, and where we are going’, some rational steps forward in our onward journey shown by some scientific mystics find a place here. I hope the above purpose has been fulfilled through these pages. (The End) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

266 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) . Article Aether: Immaterial Substance & the God of Physicists (Part III) Laurent R. Duchesne* ABSTRACT In this four-part article, I argue, as many others do, that the aether is the physical but nonmaterial substance from which the universe came to exist. To exist, things must be in spacetime, but the aether is not in spacetime, it is before spacetime. It is, but does not exist as matter. It is all permeating and non-dimensional; it is inside and between particles; it is everywhere. Everything is made from it, even the space that surrounds us. It is indivisible, or it would not be the aether as it was defined thousands of years ago. Wholeness in space and time is what allowed Nature to evolve. Holistic awareness, or self-reference, emerges from an inward necessity which is satisfied as information is chosen from the context in which a system evolves. Human consciousness evolved from the same holistic awareness property all matter has shown to possess. Human consciousness is spacetime dependent, just like matter. No brain equals to no human consciousness. Part III of this four-part article includes: 8. Holistic Awareness; 9. Consciousness; 10. Thought and Determinism; 11. Syntropy and Evolution; and 12. Being, Will, and Purpose. Keywords: Aether, immaterial substance, human consciousness, physics, God. 8. Holistic Awareness Instead of -- to be is to be perceived -- (George Berkeley, consciousness precedes matter), it should have been -- to be is to perceive -- (matter precedes consciousness). According to present day theory, the total energy available to the universe was pre-set at the moment of its emergence, and the force of inertia tells us that each of its parts must register how much energy is being used in relation to the whole. Each object that moves in space must follow the laws of energy conservation. But how else could the universe register how much energy was being used by an object moving at nearly the speed of light if it wasn't through momentum space (aka., aether)? As Ernst Mach explained inertia, he came to the conclusion that energy usage by objects within the universe is instantaneously registered through momentum space. This is where phenomena like inertia come from. Particles sense other particles as they complete the state information exchange and realize the spatial relationships required to collapse the wave packet from hyperspace, as they crystallize into spacetime. Holistic perception is an intrinsic function of matter explained by the aether's oneness. *Correspondence: Laurent R. Duchesne, Independent Researcher. E-mail: cyberdyno2@gmail.com Note: This series of articles are based on the author’s book entitled “Aether: The Physicalists' God” first published in 2009 and revised in 2016. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 267 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) The observer, in the present theory, must refer to any object that is able to interpret environmental information brought in by EM waves. Observation with the only purpose of establishing the particle's spatial parameters (speed, distance, mass...) in any given inertial frame. The particle must first be perfectly synced with the environment before it can exist as matter in spacetime, that is the law. John Von Neumann was right when he said that the evolution of the Schrödinger wave depends on quantum mechanical observables, implying that this information can only come from spacetime. Yet since the theory considers brains to be quantum measuring devices, it also includes human observers as efficacious agents. The only reason human brains entered the equation was that, as they received light (EMR) coming from the particle, just as all objects in spacetime do, information about momentum and location of the particle, which is vital to maintain energy conservation laws, became known to the particle/system; allowing it to complete the feedback control loop and continue to condense. So Quantum Mechanics' big mystery was: why do I have to observe Schrödinger's cat in order for it to live or die? The answer is that our brains are quantum measuring devices, just as the rest of all matter is. We are the best quantum measuring device that ever emerged from all the information processing that has transcurred in our neighborhood to this date. Interactions within a system, like in a brain for example, depend on more than the information it gets through the senses. Perception is a very old natural function inherent to all matter, not some exclusive human ability. In their endless quest for thermal efficiency and equilibrium, particles in spacetime perceive, select, and integrate into their wave function only that information which is important or useful to them. Our mind, with all of its mental waves and accompanying frequencies, became the modern version of that same holistic awareness function after 14 billion years of information processing, autopoiesis, and evolution. Wholeness in space and time is what allowed Nature to evolve. . ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 268 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) 9. Consciousness What role does light (EMR) play in determining Schrödinger's cat's state (dead or alive)? Is light itself the only important factor closing the loop, or is the observer's conscious acknowledgment which causes the final determination of the cat's fate? In other words, is the wave packet collapse a function defined by the structures of matter, a result from the interactions and relationships of its parts, independent from human observers, or is objective reduction a function of the human mind? The answer is yes to both questions, there is no contradiction, self-observation is a function intrinsic to all self-organized systems. Perception is key to the crystallization of 3D reality. Every particle and object is accompanied by a wave that informs it about its shape and exterior environment. The particle exists in 3D only during actuality, at the now moment. EMR feeds molecules with information about the environment (information that represents the molecule's past, as it exists in a point-like 3D actuality). In a spacetime continuum, solidity and volume manifest only at present, or actuality. There is no material past, nor future. Light particles transcend time and space. Photons bring us the past. Because traveling at the speed of light causes time to virtually stop, information from the past is locked into photons. This is how we can see what the universe was like billions of years ago. Our capacity to see is closely related to consciousness and our ability for self-reflection, just as EMR is closely related to state vector reduction and matter's ability for self-reflection. We are constantly choosing the present out of an infinitude of possibilities through a mechanism of quantum wave superposition. Thoughts are formed very much the same way particles are, and just like particle systems depend on matter waves and wholeness in space and time, so does our mind. Processes forming ideas are very much like the processes that form matter. Mind and matter, both depend on phenomena like wave superposition, non-locality, and parallel information processing. Phenomena which ultimately gives all matter the possibility and the ability to self-organize into ever more energy efficient systems. Holistic awareness, or self-reference, emerges from an inward necessity which is satisfied as information is chosen from the context in which a system evolves. That is why experience/perception is fundamental in the development of all matter, but especially in intelligent beings: because we need it in order to be able to choose. This is why Nature (selforganized matter) transformed into brains with eyes: to more efficiently carry out this selfreference function. How could matter get organized if it could not observe itself? Matter, in order to evolve, had to communicate in any way naturally possible (e.g., surface vibrations, air vibrations, EM radiation, and non-local communications). Biological organisms evolved to use light to their benefit very slowly. As we already know, it took Nature billions of years (from the Precambrian to the Cambrian era) just to develop eyesight. Human consciousness evolved from the same holistic awareness property all matter has shown to possess. The evidence suggests that the objective universe was here before human observers, and that wave function collapse is a very old function of matter, which through a self-reference mechanism inherent to all self-animated matter, evolved to what our consciousness is today. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 269 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) Human consciousness is spacetime dependent, just like matter. No brain equals no consciousness. First, there had to be matter before there could be any brains, and matter is spacetime dependent. Brains emerged from the evolution of information that existed in spacetime. Thus consciousness appears with the emergence of matter, not before. Spacetime is where experience takes place. There can be no evolution outside of spacetime. Now, after billions of years, this information exchange between matter and the environment in which it evolves has produced ever more complex self-organized systems. Human beings have evolved to take full advantage of this holistic awareness function of Nature, which is what enables us to think outside the grip of time. Allowing us at the same time to remember the past and imagine the future. Thought and selfawareness can then be conceived as the products of that same holistic awareness function through which all matter started self-organizing almost 14 billion years ago. Consciousness comes from the same holistic awareness function found in all matter. The difference between humans and the rest of the animal kingdom is self-awareness. Animals, with the exception of human beings, are bound by time, they exist frame by frame, and react accordingly. Humans, on the other hand, have the ability to voluntarily go back and forth in time, we call it imagination, foresight, or insight, and that is what gives us our sense of wholeness in space and time... which is what human consciousness is all about. Human consciousness is the ultimate product of a natural, energy balancing mechanism, determined and regulated by the laws of Thermodynamics. Because energy is finite, each object's energetic requirements have to be measured before entering any given spacetime metric. Before going from its subtle quantum matter state, or wave state, to its objective material state, or particle state. As described by Quantum Mechanics, these information requirements are met through wave interactions and the mechanisms governing wave superposition. Brains are these little bio-mechanical tools that emerged with evolution for the only purpose of enabling us to interpret and interface with reality. In order to become more thermally efficient, the universe needed to improve its abilities to observe and perceive the environment. After billions of years, matter evolved into brains that could take advantage of the properties of spacetime. Brains exist because there is spacetime, not the other way around. Human sentience is the actual evolutive result of all the sensing matter has been doing through time. Matter is aware of its surroundings, but that does not mean that it can think, not unless it had been previously formed into a brain. Nature would still be able to exist and observe itself without the human observer, it would just be a more primitive process. Our brains then, are seen as Nature's best developed self-reference tool on this part of the universe. Human consciousness being an extension of the same holistic awareness function self-organized matter always utilized to observe itself. Therefore in a very real sense, human consciousness is still Nature observing itself. Experience is fundamental to existence, but it is not reality. Berkeley was wrong. Reality is the process through which Nature is constantly becoming. As Sir Roger Penrose explains ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 270 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) quasicrystal development in The Emperor's New Mind (p. 564), he writes that while constructing their "randomly forbidden, very complex icosahedral symmetries", and using wave superposition as a self-reference mechanism, it appears as if the whole crystal is observing itself, registering all atom configuration patterns embedded into its pilot wave. Their present state being compared to past states and all the possible outcomes, all at once, until the right atom configurations are found as quantum decoherence takes place. Experience plays an important role in the correct development of the crystals, as well as in all self-organized systems. The crystals are able to carry out their self-observation by following information contained in their pilot wave (Bohm-de Broglie), which contains past and even future information about the crystal as a whole. Proto-qualia, or state for a quasicrystal, would be like how all the possible atom configurations would feel as they remain in superposition until the right one is found. Then, and only then, could the collapse of the wave packet finally occur. Build a machine which can follow its pilot wave and fully register its quantum state, and we may finally have a self-organized, and maybe even, a self-aware machine. From the moment the first self-organizing systems appeared in Nature to the moment the first human brain appeared it has been a few billion years, but in both occasions the purpose has been the same: to experience existence. Penrose's quasicrystals do not have a brain, but they follow their morphic matter wave as the measure by which they must exist, and if by any reason they were to stop following it as they added new atoms to their body, they would end up becoming a totally different type of material. The objective state a human being follows, or the measure by which a human being exists, is also defined by its brain wave-function. Quantum Entanglement John S. Bell was right. As already confirmed by Quantum Mechanics, the universe violates locality at the quantum level. Local realism applies only at the classical level. The collapse of the wave packet on the EPR and Aspect experiments doesn't just come from human knowledge acquired during the measuring process, but from a holistic awareness property intrinsic to all matter. And, as Eugene V. Stefanovich contends: interactions, not forces, are instantaneously registered throughout space. Many are amazed at Wheeler's Delayed Choice experiment results, but that is because they want to understand it from their own perspective. They want to understand it applying spacetime rules, and that is the problem. At the quantum level, you need to toss away the notions of time and distance. For you, who live at the spacetime level, the photon may have traveled billions of miles while taking millions of light years to arrive, but at the quantum level, its emission, detection, and measurement, all happened almost instantaneously. In our world, it appears that, as we measure the particle, we are deciding the path the photon had taken millions of years before, when in reality, the emission and detection of the particle happened almost instantaneously. After emitted, the photon remains timelessly suspended in hyperspace until detected, or measured. Then, as its state is decided and the state vector collapses, it materializes into spacetime: our level of existence. So, it is not our knowledge which collapses the state vector, it ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 271 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) is perception. What perceives it could be anything, dead or alive, the particle's state will be defined either way. As we already know, matter and space are one and the same thing (Einstein), matter tells space how to bend and space tells matter where to go (Mach). The way science sees it, matter is nothing more than condensed space. And, in my view, when I talk about a particle, I might as well be talking about a human being. To me, a man is nothing more than an uber particle, so to speak. That is because I believe in the evolution of matter. Matter, in my view, is synonymous to information, active information. Also, as we should know, there is a wave-particle duality (de Broglie, Schrödinger, Bohm). The particle is always accompanied by a self-scanning, standing wave, where most of the information concerning the geometrical properties of the particle is contained. This wave is called a matter wave, and can be mathematically described by a wave function. Each time the wave function collapses or we have a state vector reduction, the point-like state of that particle is defined in spacetime, as required by spacetime laws. This process is known as quantum decoherence, and works through wave superposition. The particle existing in a point-like state only at the now moment. Which is why it vibrates. At the quantum level, motion occurs in a similar way it is created on a TV screen. As you may know, a TV screen refreshes 60 times per second or so, that is how motion is created. Imagine the fundamental particle as a vibrating 3D system refreshing its structure over a trillion times per second (Planck time). A standing, self-scanning, spherical wave with a point-like particle at the center. [Motion and time may seem like illusions, but the process that is reality is certainly not. Now, quickly rolling a film in front of the lens inside a movie projector in order to produce a motion picture... that is an illusion!] So, each time there is a wave packet collapse, the now state of the particle is defined. Then and only then, can the particle materialize into spacetime, where the laws of Thermodynamics and Relativity apply. Without the information required for the wave packet to collapse, there can be no particle in spacetime; it may exist virtually, but not in spacetime. Unified Consciousness Field Now, there are the Bose-Einstein condensates: a state of matter where groups of particles exist under the guidance of one single pilot wave, as a whole. Also known as super atoms, or superwave functions, these were Bohm's main concern as he wondered about the relationship between human consciousness, the body, and the Universal Mind: a realm he likened to Plato's realm of Ideas and Forms. We now have that each particle's existence in spacetime is defined by the information contained within its pilot wave, and that state is instantaneously registered throughout space. Each particle going from state to state, with each new state superseding the previous one. Learning and evolution made possible thanks to this super fast, continuous succession of states. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 272 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) So, is the brain accompanied by a unifying superwave function (unified consciousness field), the field where Dawkins' memes are to be contained? There is evidence that points to an affirmative answer. As we already know, the human brain is divided into two hemispheres connected by the corpus callosum, the structure through which both hemispheres communicate. Well, there is a procedure for the treatment of some cases of epilepsy where the two halves are surgically separated, and people who have gone through this procedure still think as one single individual. Meaning that consciousness may be such a higher function that it exists as a non-localized field, where this field's features are determined by the brain, like a hologram. Information being processed in a way similar to how a 3D image is reproduced out of a holographic plate. The brain being the holographic plate, and your thoughts, or imagination, being the reproduced images on the hologram, or field (K. Pribram). State being instantaneously related to the whole brain as emotions. [This, I believe, is how meditation can help with the control of some bodily functions, and even healing.] And there you have it: particles and cells have a self-scanned nucleus and we, as indicated by gamma waves in EEGs, have a self-scanned brain. Have you heard the Dalai Lama talk about compassion? I like to visualize consciousness as a field around our head, a field with a given circumference. A sociopath's field having a circumference, or radius, of only a few inches. While people who, like the Dalai Lama, are full of compassion, have a field of a much greater radius... as they reach Nirvana... like a circle whose center is everywhere and circumference nowhere... (Zeno, Pascal, Bruno). Antony Gormley Quantum Cloud ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 273 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) .10. Thought and Determinism GTR is an idealization of reality, a method, a mathematician's trick to eliminate all local degrees of freedom (uncertainty). Smooth-out spacetime, and you get theories like Relativity to work. But there is a background (Wheeler's Quantum Foam) without which there would be no material world. Schrödinger's equation develops in a sea of real uncertainties (background radiation). As reality unfolds, none of its possible outcomes exists prior to the wave packet collapse. As the Schrödinger wave evolves, the system will have some tendencies, or propensities that depend on the system's properties in spacetime. There will always be some preferred outcomes whose probabilities are going to be higher than those which are not as well related to the system. Particles exist in a field, but you could never tell exactly where, you could never have 100% certainty. Quantum particles are both particle and wave at the same time. As Louis de Broglie figured out, each object, regardless of size, is accompanied by its own particular matter wave. After a particle condenses, it still remains wave and particle, even after observed and measured. Because all objects are wave and particle at the same time, they are always in a state of motion. Even though indeterminism fades away as objects become larger, there is always an amount of uncertainty left which allows for some degree of freedom. If you do not allow for indeterminism in Nature, then you must also reject Darwin and the evolution of species. What need would a theory of evolution satisfy, what purpose would it have in a world where everything is supposed to be known from the beginning? If there were strict determinism, there would be no deterioration in objects, things would remain intact forever. There would be no ever growing entropy, just as there would be no need for change, process, or becoming. There would be no need for motion, no need for time, and no need for death! There is teleology determined by Thermodynamics, but nothing is predetermined. Subatomic particles follow an undetermined path, it is the nature of reality. The motions of all objects in spacetime the size of an atom and bigger follow semi-deterministic laws. Aside from the reality of quantum uncertainty and the fact that, as proven by Nobel Prize winner Ilya Prigogine, subatomic processes are not time-reversible in self-organized matter, thought itself may also be largely ruled by indeterministic quantum mechanisms. Everything in our normally perceived reality follows the rules of motion as described by Classical Physics and Relativity, but our thoughts may follow the laws of quantum indeterminism. We are choosing the future out of the multiple paths it could have taken. The path my thoughts take cannot be predetermined. Thoughts, as well as sub-atomic particles, have the potential to follow several paths. That is the beauty of quantum mechanics. A determination of the path a thought may follow depends on what we focus our attention on. That is, thoughts, like sub-atomic particles, happen as we observe and perceive them, and this is what free will is all about. Quantum mechanical process is indeterminate going forward, or backward. Reality, like thought, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 274 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) is about becoming, it is process, and this process is totally dependent on the uncertainty that exists in the movement of quanta. Uncertainty is what broke the symmetry, it is what turned flat space into curved space, it is what causes activity. It is due to the natural indeterminism of quanta that the universe exists. Take the uncertainty away and it will stop moving. Uncertainty is intrinsic to the evolutive process. Uncertainty, which &#0; Vat the human scale (spacetime) translates to a question like... What am I? [Personally, I like to visualize this symmetry breaking as a Yin Yang circle (Singularity) whose halves become unstable and out of sync, then explodes (Big Bang), as the two collide with each other.] . ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 275 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) 11. Syntropy and Evolution Evolution is this very slow, ratchet-like motion, where Nature selects and locks-in any advantageously occurring changes. These are property based selections where the favored properties are usually the ones which will lead to increased thermal efficiency, as information works to fight entropy... or waste. Self-reference is the fundamental property of Nature that made possible biological evolution. This is the same property that has made it possible for matter to naturally evolve into human brains as the ultimate self-observing example of self-organized matter. The universe exists because of active information contained in all kinds of interacting waves, and if it were not for wave superposition, there would be no universe. Inherent to wave mechanics are the mechanisms of wave superposition and parallel, non-linear information processing. These mechanisms, which are also affected and regulated by the laws of Thermodynamics, are in great part responsible for information growth and the evolution of biological matter. Perception, sentience, and communication are fundamental functions of all matter, dead or alive. Sentience is not unique to living matter, but living matter is the result of sentience. Sentience is synonymous to communication, and communication is any information exchange between any two or more parties. The observer could be a molecule, a rock, an ant, or a human being. Take neutrons for example, how can a neutron maintain its geometrical configuration during millions of years without breaking apart? You can also call it self-reference. Objects in spacetime are continuously interacting with space and the environment through EMR and matter waves, always following classical and quantum field laws. Information about the environment and other objects is transferred to objects through EMR and matter waves. And inertial state is transferred through the aether, or as many prefer to say, through momentum space. Wholeness in space and time, unity of process, only being possible because the aether is one, and this unity being what allowed Nature to evolve. Some researchers specifically linked the so-called measurement problem to humans with eyes; as if someone had to be looking before we could have a measurement followed by a collapsed wave function. But, as experienced by many scientists, it is now known that even when there were no human observers involved, there would still be some form of communication between the instruments being used and the observed event. Before there were eyes, there were other forms of communication going on through matter waves and many forms of EMR between atoms, molecules, bacteria... etc. Quantum measuring is a built-in function of all matter. Using a Leaf Wing butterfly to explain God's intervention in the creation of its camouflage was a mistake I used to make. Now, I understand that creating a camouflaged appearance to survive is just another function integrated into their pilot wave function, an algorithm, a program in charge of acquiring information about the environment in order to copy the shape of surrounding leaves and ensure the species' survival. This information is gathered by the insect's matter waves, as well as being supplied by all the matter waves (morphogenetic fields) and other EMR coming ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 276 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) from the surrounding environment. As fields are superimposed in hyperspace, meaningful information is integrated into the insect's pilot wave. The term, morphogenetic fields, comes from a hypothesis in which all matter, including living matter, is described as being shaped by a very peculiar type of fields called, morphic fields. This hypothesis stands on quite solid ground, scientifically speaking, as it is compatible with the de Broglie-Bohm pilot wave concept. According to this new hypothesis, matter is organized by fields in a similar way a VCR would record a TV program into a magnetic tape. As the tape rolls inside the machine, information contained in EM waves is used to re-arrange and organize the tape's magnetic particles, which can later be used to reproduce well-ordered images on a TV screen. Morphogenetic fields supposedly re-arrange and order what are otherwise space particles in a chaotic disordered state into organized matter, e.g., chromosome formation during cell division. Some say entropy is always growing, at the same time they say energy goes from hot to cold as equilibrium sets in. But how can entropy be growing at the same time equilibrium is setting in? How does syntropy come about? Why does information, especially the more it grows, evidently seeks to preserve itself? Look at human DNA, it still contains genetic code segments that were already present in bacteria 3 billion years ago. Information creating information: is this an intrinsic property, or is there a teleological force guiding it? Complexity and information growth obviously go together. Information begets complexity. Is it an algorithm inherent to biological, self-animated matter? Is this property a product of evolution? The reality seems to be that selforganization started with the first atom, that it was present from the beginning. Is this proof, however, that Nature is guided by some syntropic quality, a force, an energy analogous to information, ruled by logic, which will try at any opportunity to beat entropy by constantly working to create order out of chaos? Who is the designer, is it the universe itself, or is there an external designer or creator? The question is, is there an external guiding source of knowledge, or does the knowledge needed for these gradual changes to occur exist within matter itself? I believe matter follows logic. Process follows logic, but the intelligence, the geometry needed to build the chemical components, the molecules, etc., that comes from the universe itself, not from some external mind or creator. . ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 277 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) 12. Being, Will, and Purpose Information (geometry) starts with the quantum. Existence starts with the quantum. Before the quantum, there is aether. There can be an aether without quanta, but not quanta without an aether. Matter is dependent on the aether (aka., the Higgs field), it depends on the background as an energy supply, hence wave-particle complementarity. At the beginning of time there was a change in state, a phase transition, and symmetry was broken. We went from equilibrium and order, to instability and chaos. From a singularity, to a universe. From certainty, to uncertainty. Reality went from a simple state, to an ever increasing complexity. From an empty and perfectly flat vacuum state, to an objects full, curved spacetime. From not just being, but also to existing. According to contemporary science, the universe is ruled by four fundamental forces and logic, the rest happens by chance. Electrons always move the same way, just as magnetic fields always follow the same rules. Those things are always controlled by something else, they cannot choose which way to move. The aether acts like a traffic light which directs energy flow as required by all types of field interactions. There are no decisions being taken, the field will a&#0; flways interact in the same exact manner. Neither the universe, nor Consciousness, or whatever you prefer to call it, cares about us. The day we are gone, the universe will continue to exist as if nothing had happened. Sorry, no Promised Land, nor an afterlife, those are physical impossibilities. There is no death, only renewal. God is, but cannot exist unless it exists as matter, as a universe. I see the universe as God in its material form, and matter as an instrument to get the information it needs to constantly re-create itself. Considering that matter is made of fields, that if there were no fields there would be no universe, then we could safely assume that all objects that exist as matter are little more than ephemeral images which exist only temporarily. Objects come to be within that which is. They are thanks to the aether they come from. If you are because of the aether, then your being comes from the aether. You, the biological unit, because of the rules that govern matter, are only for a relatively short period of time. The universe is where knowledge comes from, and that is what existing is all about... seeing, learning, and becoming. If information were really contained by some universal mind, then what need would Nature have for a DNA molecule? And, if there were an all knowing mind, a creator, why would it need this long to finish its creation? (13.7 billion years and counting) I think, therefore I am -- said René Descartes. I say -- I think, therefore I exist. I agree with Carl Jung's materialistic interpretation: the collective unconscious as a morphic field where fields are considered to be a form of matter. Teilhard de Chardin was on the right track. Just as all objects, the Earth has its own superwave function, which includes each species' particular pilot wave. And just as self-reflection is a built-in feature, gathering and preserving information are also built-in features in matter. That is what all these species have been doing since the beginning of life. We, just as all matter does, also want to acquire and preserve ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 278 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) information as we process it (or as we think). As far as we know, we are the repository and gate keepers of all the acquired understanding in this part of the universe. "An act is a temporal process, and self-inclusion is a spatial relation. The act of self-inclusion is thus "where time becomes space"; for the set of all sets, there can be no more fundamental process... Every object in spacetime includes the entirety of spacetime as a state-transition syntax according to which its next state is created. This guarantees the mutual consistency of states and the overall unity of the dynamic entity the real universe... ...thus, we can speak of time and space as equivalent to cognition and information with respect to the invariant semantic relation processes, as in "time processes space" and "cognition processes information"... It follows that the universe freely determines its own constraints, the establishment of nomology and the creation of its physical (observable) content being effectively simultaneous and recursive. The incoversive distribution of this relationship is the basis of free will, by virtue of which the universe is freely created by sentient agents existing within it." --- Christopher Michael Langan (www.ctmu.org) Ponderable matter has its own refresh rate, like a TV screen, just that it happens at a much faster rate, and in 3D. As described by contemporary Quantum Mechanics, each particle is accompanied by a continuously collapsing spherical wave, each full collapsation representing a moment in time, as the particle jumps from inertial frame to inertial frame, while it progresses in spacetime. This is where motion comes from. This is what makes evolution possible&#0; ktio, or how else could state be preserved if or when information were not? It is a learning mechanism. Objects, including the universe as a whole, go from state to state, as each new state supersedes the previous one. All this information replication and preservation being caused by this continuous succession of states. Matter going from state to state in a direction determined by how balanced, or coherent, the now state is... or feels. Is this where emotions come from? Is this qualia? Meaning Meaning is intrinsic to sentience. As cybernetic systems go from state to state, these will keep or reject data depending on its usefulness. In other words, depending on its meaning or significance. Meaning being discerned through a mechanism of wave superposition, or parallel information processing, which acts from top to bottom and bottom to top, all at once. Self-replication, learning, memory, self-organization, etc., all depend on process, and for these mechanisms to work, these systems must be able to go from one state to the next. As the wave function collapses, each collapse, each wave-front, representing a new state, each new state representing actuality, or the now moment. The particle being in a point-like state only during this moment, however brief that moment may be. Each moment the particle having its own wavelength, wavephase, frequency (or energy), etc. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 279 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) Because of the gravitational properties of the empty space in which these little quanta oscillated, they grew into ever more complex wave structures, eventually forming three dimensional structures, in spacetime. So, what we now have are these tiny little particles following information that exists embedded into their own particular matter waves. But these particles kept growing in complexity, eventually becoming human beings. Remember, information begets information, it is its nature. In my view, our consciousness is represented by this pilot wave, which is still present and of the utmost importance in the development of each one of us. Sentience, in this view, is analogous to active information. Just as cellular automata can produce infinite complexity from only a few laws, active information follows Nature's four fundamental forces, which are directed at the aether level, constantly recreating itself according to information already contained within each particular system's pilot wave and the environment in which it evolves. Sentience, the way I see it, comes from an inherent self-reference mechanism in active information. Sentience is probably a set of built-in algorithms... archetypes... memes... like beautiful passages in a musical composition integrated into biological matter's morphic waves whose functions are to make information grow, self-organize, replicate, and preserve itself, all at the same time. It is active information. Do these algorithms come from Natural selection? I see this information gathering function in self-animated matter as a representation of a process ruled by a syntropic principle. The Mandelbrot set comes to mind. One could see Nature, in this sense, driven by a hunger, an urge to continue to exist until it satisfies a need to balance and harmonize. An urge to order reality; to gather and preserve the information that guarantees its long term survival. It is what makes us continue, it is what makes all matter continue. Could this be the reason why biological matter seems to be following a preferred time line? As long as the basic laws remain the same, the universe will always anthropomorphize itself in the sense that, whatever comes out as a top product will likely have many of the qualities characteristic to human beings. We were not created in God's image, the universe created itself in Man's image. After dinosaurs disappeared, humanoids were the most likely outcome on this planet. Make any changes to any of the fundamental forces, and we may not even get a universe. But as long as the l&#0; klonaws remain the same, we will probably end up with something similar to what we now have. It could happen anywhere in the universe, but sooner or later, as long as there is matter, it will happen. It is the way of Nature. We are just biological units which active information employs to see the world, to exist. Look at birds, all they want in life is to get somewhere where they can mate, have offspring, provide for them, and then die. Same with salmon; in their world, getting to the top of that mountain is all that counts. To them, that is what life is all about, that is the information world they live in. A pigeon's life story may be a beautiful thing, but that is not enough, not enough information compared to what we humans can gather. As far as we know, we get God (the universe) the best possible input. Because of the way we see the world and our ability to process the information we gather through our senses, we are God's most efficient source of usable, valuable, and ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 280 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) especially meaningful information in this neighborhood. In this sense, we truly are God's servants. Spirit & Soul In his book, Answer to Job, Carl Jung wrote: "The importance of consciousness is so great that one cannot help suspecting the element of meaning to be concealed somewhere within all the monstrous, apparently senseless biological turmoil, and that the road to its manifestation was ultimately found on the level of warm-blooded vertebrates possessed of a differentiated brain - found as if by chance, unintended and unforeseen, and yet somehow sensed, felt and groped for out of some dark urge." Spirit is one. You may say, but how am I connected to God? How can God be every man, or every man be God? Well, that is why I am obsessed with the concept of an aether, or empty space, if you prefer to call it that. Remember, thanks to wholeness, state, not knowledge, instantaneously spreads throughout the whole universe. Empty space is all pervading, it is the space between the points. And the points, the particles, are just clusters, nodes of information floating in that empty space, as a hologram ruled by the laws of Quantum Mechanics, Thermodynamics, and Relativity. Because this empty space permeates everything, it is omnipresent. So, it does not matter where you are, you could be a man in Buenos Aires, Montreal, or Tokyo... you would still be connected to God through the empty space in which the universe sits. As David Bohm said, empty space is not what separates us, it is what unites us! We are basically a collection of cells, an organism, moving around in 3D space. That is why we need eyes. When you need something, you locate it using your eyes, then you lift an arm and reach for it. When you walk, you first look for a safe path, then start walking through it. But, who's the one looking? What is the Self? When you introspect, who's the one doing the introspection? When we say I, who do we really mean? We know we are the ones thinking, Descartes got that right. And we also know that we are a bunch of cells floating in an empty space that permeates everything. There is a universal being that we are connected to, then there is our soul to which we are also connected, and which serves as our own particular filter. The soul is a compilation of all of the experiences we have had as we interacted with the world. It is the lens through which we as individuals see the world. In my view, it is a field, or what some call, a unified consciousness field. In this view, fields are material, but the universal being we are connected to, is not. The collective unconscious, as Jung used to call it, is also a material field, a compilation of all the experiences our species has had, each species having its own field. Teilhard de Chardin called it the Noosphere, and it is supposed to surround planet Earth. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 281 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) Purpose We cannot use subjectivity to understand or explain objective reality. Love, purpose... these things have meaning to us, but neither Science nor the universe cares about them. To understand and explain reality, we must look at it in an objective way, and the facts say that the aether... God... Mind... Consciousness... the Self... or whatever, is just a thing with no purpose. It can neither see, nor think... until process turns it into brains with eyes. We see and think for it, and we like it and want to continue, that is where purpose comes from. We have purpose, the aether does not. In other words, the quantum state of the universe is barely affected by the quantum state of Humanity, or planet Earth. Its state depends on many other factors. Also, as far as we know, many other extraterrestrial civilizations may be also contributing to the universe's overall state. Material systems will use only that information which contains meaning to them, or meaningful information. Whatever happens here on Earth has meaning only to us humans, and we, as Nature's top product, are accountable for it. Scientific research is our obligation. By the same token, whatever advances in science extraterrestrial beings may be responsible for, would never be transferred to us... unless we went to one of their schools. In this part of the universe, humans, after 13.7 billion years of evolution, are state of the art. Our brain, Nature's jewel in the crown, will be doing what it created itself to do: which is to gather the best available information in order to better understand and enjoy existence. Always thriving to maintain a state of well-being, stability, and tranquility. Will Why does matter try to better itself, where does this syntropy come from? Is the best possible choice always selected? I tend to think it is a phenomenon ruled by the laws of Thermodynamics, the path of less resistance, or the most energy efficient, meaningful, and useful process. But at the same time, I see the aether as Spirit, and the place where energy and Will come from. Will that manifests itself as an urge to fight entropy, a need to order, balance, stabilize, and preserve information, e.g., atoms and DNA. Maybe, this is where Humanity's hunger for knowledge comes from. When your thoughts wander away, what brings them back, what makes you pay attention? Will does, that is where intention comes from, but this thing we call aether can neither think nor see by itself, it needs our brains. There is Will, energy, and matter, then come human consciousness and purpose. As I said before, all you need to be physical is to be able to act. To will is to act. There is matter because there is Will. This is where active information, or quanta come from. Quanta is defined as a quantum of action, in other words, an amount of energy. Or, a quantized amount of fluctuating spacetime. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 282 Journal of Consciousness Exploration & Research| April 2017 | Volume 8 | Issue 4 | pp. 266-282 Duchesne, L. R., Aether: Immaterial Substance & the God of Physicists (Part III) Will is intrinsic to matter because matter sits on the aether. Energy, or Will without purpose, is but does not exist... until it turns into spacetime; purpose comes afterward. Aether/God/Spirit -> Energy/Will -> Matter/Information/Purpose Being If we are to answer -- What is that which is? -- we need the notion of an aether. After all, what is real, this ever changing material reality, or the eternal? What was five seconds ago, is no longer. The aether is that which is. It is immutable, it is now what it always was, and simply because matter is in constant change, there is nothing in this universe you can say that about. That which is needs to be something eternal, immutable, and absolute, with no beginning and no ending. For that to be possible there needs to be no motion, therefore no time. Matter is then ruled out. Matter is what it is only at present time, neither the past, nor the fu&#0; kt, ture exist as matter. Whether you call it God or not, would depend on what you think God is. To me, God is a thing, an entity incapable of thinking until matter and brains come to existence. Many call it Cosmic Consciousness, others call it Mind, or the Self, but they are all referring to the same thing: a universal being. The aether, like God, is omnipresent and eternal, with no beginning and no ending. The aether is the seat to all fields, and without fields there can be no universe, therefore it is the source to everything there is. God (aether) is Spirit, Will without purpose... pure energy, which is neither hot, nor bright. Aithor means I burn, maybe that is why the meaning of the word aether is maker, or burner, as in the fire that builds. [Thousands of years ago, Aether and Thor were also known, respectively, as the gods of light and thunder.] Thanks to the aether, state, not information, instantaneously spreads throughout the universe. God feels what biological matter feels, and the day it feels at peace and fulfilled, or the day there is no more uncertainty, will be the day the universe freezes and goes back to being just flat empty space, but in a different state of being. Aether is the physicalists' god. (Continued on Part IV) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research | October 2017 | Volume 8 | Issue 9 | pp. 740-751 Kozlowski, M., & Marciak-Kozłowska, J., Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) 740 Exploration Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) * Miroslaw Kozlowski 1 & Janina Marciak-Kozłowska2 1 2 Warsaw University, Warsaw, Poland Institute of Electron Technology, Warsaw, Poland Abstract Scientists have known for some time that ethanol can kill cancer cells, but several limitations held it back from becoming a broadly used treatment. A team at Duke University has recently developed a new type of ethanol solution that can be injected directly into a variety of tumors to potentially offer a new, safe, and cheap form of cancer treatment. In this paper the mathematical model for tumor growth, based on Boltzmann type equation is formulated. The tumor growth factor is defined. The tumor cells density is calculated. It is shown that the tumor evolution strongly depends on the growth factor k. For k<0.5 tumor density oscillate and tumor is in the “ hesitate” state. For k>0.5 tumor lost the oscillatory character and grows abruptly and emits cells to the host body. We argue that the oscillation of the density of tumor crates the tumor waves which can be coined as the tumor conscious waves. The tumor waves “inform” host consciousness. We argue that ethanol influenced the consciousness of tumor and reset the interaction of tumor –host consciousness. The ethanol injected to cancer tumor preumbly change the growth factor k. Keyword: Tumor, conscious, tumor waves, growth factor, density 1. Ethanol treatment Scientists have known for some time that ethanol can kill cancer cells, but several limitations held it back from becoming a broadly used treatment. A team at Duke University has recently developed a new type of ethanol solution that can be injected directly into a variety of tumors to potentially offer a new, safe, and cheap form of cancer treatment. [Murhard R., 2017] Ethanol ablation is a form of cancer therapy where ethanol is injected directly into a tumor. It is currently used only for some types of liver and thyroid cancers and the treatment is notoriously limited because of the need to use large volumes of ethanol that can damage surrounding tissue. This means it is primarily only effective for tumors surrounded by a fibrous capsule that can contain the ethanol. * Correspondence: Miroslaw Kozlowski, Prof. Emeritus, Warsaw University, Poland. Email: m.kozlowski934@upcpoczta.pl ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2017 | Volume 8 | Issue 9 | pp. 740-751 Kozlowski, M., & Marciak-Kozłowska, J., Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) 741 Researchers at Duke University have overcome these limitations by developing a solution that mixes ethanol with ethyl cellulose. This novel solution turns into a gel when injected into a tumor, allowing it to remain concentrated at the site of injection. The team studied the effects of the new ethanol treatment in hamsters with induced cheek cancers. A control group was established and its tumors were injected with pure ethanol. Positive results were identified only when large volumes of ethanol were used, and even then only four of 12 treated tumors regressed completely after eight days. The ethanol gel group, on the other hand, displayed rather extraordinary results. After eight days all seven tumors treated with the ethanol gel had completely disappeared. The Duke University team is clear in pointing out this is still just an early proof-of-concept trial with a very small sample size, but the results are encouraging. One of the primary outcomes suggested by the research is an ability to increase cancer treatments offered in the developing world. While this kind of ethanol ablation may be just as effective as tumor removal by surgery, it is significantly easier and cheaper, allowing for simple, non-surgical treatments for those in areas that lack effective medical resources.The treatment could also prove useful for a variety of other tumors, from some breast cancers to cervical precancerous lesions. Since 2002, cancer has become the leading cause of death for Americans between the ages of 40 and 74 (Jemal,2005). But the overall effectiveness of cancer therapeutic treatments is only 50%. Understanding the tumor biology and developing a prognostic tool could therefore have immediate impact on the lives of millions of people diagnosed with cancer. There is growing recognition that achieving an integrative understanding of molecules, cells, tissues and organs is the next major frontier of biomedical science. Because of the inherent complexity of real biological systems, the development and analysis of computational models based directly on experimental data is necessary to achieve this understanding. Tumor development is very complex and dynamic. Primary malignant tumors arise from small nodes of cells that have lost, or ceased to respond to, normal growth regulatory mechanisms, through mutations and/or altered gene expression (Sutherland,1988). This genetic instability causes continued malignant alterations, resulting in a biologically complex tumor. However, all tumors start from a relatively simpler, avascular stage of growth, with nutrient supply by diffusion from the surrounding tissue. The restricted supply of critical nutrients, such as oxygen and glucose, results in marked gradients within the cell mass. The tumor cells respond both through induced alterations in physiology and metabolism, and through altered gene and protein expression ( Marusic,1994) leading to the secretion of a wide variety of angiogenic factors. Angiogenesis, formation of new blood vessels from existing blood vessels, is necessary for subsequent tumor expansion. Angiogenic growth factors generated by tumor cells diffuse into the nearby tissue and bind to specific receptors on the endothelial cells of nearby pre-existing blood ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2017 | Volume 8 | Issue 9 | pp. 740-751 Kozlowski, M., & Marciak-Kozłowska, J., Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) 742 vessels. The endothelial cells become activated; they proliferate and migrate towards the tumor, generating blood vessel tubes that connect to form blood vessel loops that can circulate blood. With the new supply system, the tumor will renew growth at a much faster rate. Cells can invade the surrounding tissue and use their new blood supply as highways to travel to other parts of the body. Members of the vascular endothelial growth factor (VEGF) family are known to have a predominant role in angiogenesis. Physicists have long been at the forefront of cancer diagnosis and treatment, having pioneered the use of X rays and radiation therapy. In the contemporary initiative, the US National Cancer Institute the conviction that physicists bring unique conceptual insights that could augment the more traditional approaches to cancer research is very appealing. 2. Consciousness of the cancer cells Cancer is pervasive among all organisms in which adult cells proliferate. There is Darwinian explanation of cancer insidiousness which is based on the fact that all life on Earth was originally single-celled. Each cell had a basic imperative: replicate, replicate, replicate. However, the emergence of multicellular organisms about 550 millions years ago required individual cells to co-operate by subordinating their own selfish genetic agenda to that of the organism as a whole. So when an embryo develops, identical stern cells progressively differentiate into specialized cells that differ from organ to organ. If a cell does not respond properly to the regulatory signals of the organism it may go reproducing in an uncontrolled way, forming a tumor specific to the organ in which it arises. A key hallmark of cancer is that it can also grow in an organ where it does not belong: for example a prostate cancer cell may grow in a lymph mode. This spreading and invasion processes is called “metastasis”. Metastatic cells may lie dormant for many years in foreign organs evading the body’s immune system while retaining their potency. Healthy cells, in contrast, soon die if they are transported beyond their rightful organ. In some respect, the self centered nature of cancer cells is a reversion to an ancient premulticellular lifestyle. Nevertheless cancer cells do co-operate to a certain extent. For example tumors create their own new bloody supply, a phenomenon called “angiogenesis” by co-opting the body’s normal wound healing functions. Cancer cells are therefore neither rogue “selfish cells”, nor do they display the collective discipline of organism with fully differentiated organs. They fall somewhere in between perhaps resembling an early form of loosely organized cell colonies. In other words the cancer tumor remember the early state of existence, it has a memory which have been erased in healthy cells. The proliferation of the tumor cells is described by the diffusion processes ( Jamal,,2005) The standard diffusion equation is based on the Fourier law in which as we know all memory of the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2017 | Volume 8 | Issue 9 | pp. 740-751 Kozlowski, M., & Marciak-Kozłowska, J., Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) 743 initial state is erased. Simply speaking diffusion equation has not time reversal symmetry, i.e. if the function f(x,t) is the solution of Fourier equation, f(x,-t) is not. Let us consider the one-dimensional transport “particles”, eg.cancer cells. These cells however may move only to the right or to the left on the rod. Moving cells may interact with the fixed host body cells the probabilities of such collisions and their expected results being specified. All particles will be of the same kind, with the same energy and other physical specifications distinguishable only by their direction. Let us define: u(z,t) = expected density of cells at z and at time t moving to the right, v(z,t) = expected density of cells at z and at time t moving to the left. Furthermore, let  (z ) = probability of collision occurring between a fixed scattering centrum and a cell moving between z and z  . Suppose that a collision might result in the disappearance of the moving cell without new particle appearing. Such a phenomenon is called absorption. Or the moving particle may be reversed in direction or back-scattered. We shall agreeing that in each collision at z an expected total of F(z) cells arises moving in the direction of the original cell, B(z) arise going in the opposite direction. The expected total number of right-moving cells z1  z  z 2 at time t is z2  u( z, t )dz , (2.6) z1 while the total number of cell passing z to the right in the time interval t1  t  t 2 is t2 w u ( z, t )dt , (2.7) t1 where w is the particles speed. Consider the cell moving to the right and passing z   in the time interval t1  w  t  t 2  w : t2   / w w   u ( z  , t ' )dt'  w u z  , t ' dt'.  w t1   / w t1  t2 (2.8) These can arise from cells which passed z in the time interval t1  t  t2 and came through ( z, z   ) without collision ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2017 | Volume 8 | Issue 9 | pp. 740-751 Kozlowski, M., & Marciak-Kozłowska, J., Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) 744 t2 w (1  δ ( z, t ' ))u ( z, t ' )dt' (2.9) t1 plus contributions from collisions in the interval ( z, z   ). The right-moving cells interacting in ( z, z   ) produce in the time t1 to t2, t2 w  ( z, t ' ) F ( z, t ' )u ( z, t ' )dt' (2.10) t1 cells to the right, while the left moving ones give: t2 w ( z, t ' ) B( z, t ' )v( z, t ' )dt' . (2.11) t1 Thus t2 2 2    w u z  , t ' dt'  w u ( z , t ' )dt'  w  δ ( z , t ' )(F ( z , t ' )  1)u ( z , t ' )dt' w   t1 t1 t t t1 (2.12) t2  w  δ ( z , t ' ) B( z , t ' )v( z , t ' )dt'. t1 Now, we can write:  1 u   u  u z  , t '   u ( z, t ' )   ( z, t ' )  ( z , t ' )  w w t   z  to get t2 (2.13) 2   u  1 u     z , t '  z , t ' dt '     z t δ( z, t ' )((F ( z, t ' )  1)u( z, t ' )  B( z, t ' )v( z, t ' ))dt'. (2.14)   w t 1 t t1 On letting   0 and differentiating with respect to t2 we find u 1 u   ( z , t )( F ( z , t )  1)u ( z , t )  ( z , t ) B( z , t )v( z , t ). z w t In a like manner v 1 v     ( z , t ) B ( z , t )u ( z , t )   ( z , t )( F ( z , t )  1)v( z , t ). z w t (2.15) (2.16) The system of partial differential equations of hyperbolic type (2.15, 2.16) is the Boltzmann equation for one dimensional transport phenomena (Kozlowski, Marciak-Kozlowska,2009) Let us define the total density for cells, ρ( z , t ) ρ( z , t )  u ( z , t )  v( z , t ) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. (2.17) www.JCER.com Journal of Consciousness Exploration & Research | October 2017 | Volume 8 | Issue 9 | pp. 740-751 Kozlowski, M., & Marciak-Kozłowska, J., Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) and density of cells current j ( z , t )  w(u ( z , t )  v( z , t )). 745 (2.18) Considering equations (2.15 – 2.18) one obtains  1 j   ( z , t )u ( z , t )( F ( z , t )  B( z , t )  1)  ( z , t )v( z , t )( B( z , t )  F ( z , t )  1). z w2 t (2.19) Equation (2.19) can be written as ρ 1 j δ ( z , t )( F ( z , t )  B ( z , t )  1) j (2.20)  2  z w t w or w ρ 1 j j  . (2.21) δ ( z, t )(F ( z, t )  B( z, t )  1) z wδ ( z, t )(F ( z, t )  B( z, t )  1) t Denoting, D, diffusion coefficient w D ( z, t )(F ( z, t )  B( z, t )  1) and τ, relaxation time 1 wδ ( z , t )(1  F ( z , t )  B( z , t )) equation (2.21) takes the form ρ j j  D τ . z t τ (2.22) (2.23) Equation (2.23) is the Cattaneo’s type equation and is the generalization of the Fourier equation (Kozlowski,Marciak-Kozlowska,2009). Now in a like manner we obtain from equation (2.15 – 2.18) 1 j 1 ρ   δ ( z, t )u ( z , t )(F ( z, t )  1  B( z, t )) (2.24) w z w t δ ( z , t )v( z , t )(B( z , t )  F ( z , t )  1)) or j ρ   0. (2.25) z t Equation (2.25) describes the conservation of cells in the transport processes. Considering equations (2.23) and (2.25) for the constant D and τ the hyperbolic Heaviside equation is obtained: τ  2 ρ ρ 2 ρ   D . t 2 t z 2 ISSN: 2153-8212 (2.26) Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2017 | Volume 8 | Issue 9 | pp. 740-751 Kozlowski, M., & Marciak-Kozłowska, J., Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) 746 where τ is the relaxation time In the stationary state transport phenomena dF ( z, t ) / dt  dB( z, t )dt  0 and d( z, t ) / dt  0. In that case we denote F ( z , t )  F ( z )  B( z , t )  B( z )  k ( z ) and equation (2.10) and (2.11) can be written as du  δ ( z )(k  1)u ( z )  δ ( z )kv( z ), dz (2.27) dv   δ ( z )k ( z )u ( z )  δ ( z )(k ( z )  1)v( z ) dz with diffusion coefficient w D (2.28) δ (z ) and relaxation time 1 τ ( z)  . (2.29) wδ ( z )(1  2k ( z )) The system of equations (2.27) can be written as d ( δk ) d 2 u dz du dδ δ (k  1) d (δk )     u δ 2 (2k  1)  (1  k )   0, 2 δk dz dz δk dz  dz  du  δ (k  1)u  δkv( z ). dz Equation (2.30) after differentiation has the form d 2u du  f ( z )  g ( z )u ( z )  0 , 2 dz dz (2.30) (2.31) (2.32) where 1  δ dk dδ  f ( z)     , δ  k dz dz  δ dk g ( z )  δ 2 ( z )(2k  1)  . k dz For the constant absorption rate we put 1 k ( z )  k  constant  . 2 (2.33) In that case 1 dδ , δ dz g ( z )  δ 2 ( z )( zk  1). f ( z)   ISSN: 2153-8212 (2.34) Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2017 | Volume 8 | Issue 9 | pp. 740-751 Kozlowski, M., & Marciak-Kozłowska, J., Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) 747 With functions f(z) and g(z) the general solution of the equation (2.30) has the form u ( z )  C1e  (1 2 k )1 / 2 δdz  C2 e   (1 2 k )1 / 2 δdz . (2.35) In the subsequent we will consider the solution of the equation (2.32) with f(z) and g(z) described by (2.34) for Cauchy condition: u (0)  q, v(a)  0 . (2.36) Boundary condition (2.36) describes the generation of the heat carriers (by illuminating the left end of the strand with laser pulses) with velocity q heat carrier per second. The solution has the form: 1   2qe (1  2k ) 2   cosh f ( x)  f (a) u( z)  2 f ( 0 )  f ( a )   1  1  βe  (1  2k ) 2  (k  1)  k 1  sinh f ( x)  f (a), 1  f (0) f ( a )  (2.37) (1  2k )  (k  1) 2 1   2qe( f ( 0 )  f ( a ))  (1  2k ) 2  (k  1) u( z)  sinh f ( x)  f (a), 2 f ( 0 )  f ( a )    k 1  βe   where 1 f ( z )  (1  2k ) 2  δdz,   f (a)  (1  2k )  δdz , 1 f (0)  (1  2k ) 2  δdz , 0 1 2 (2.38) a β 1 2 (1  2k )  (k  1) 1 2 . (1  2k )  (k  1) Considering formulae (2.17), (2.18) and (2.37) we obtain for the density, ρ(z ) and current density j(z). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2017 | Volume 8 | Issue 9 | pp. 740-751 Kozlowski, M., & Marciak-Kozłowska, J., Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) 1   2 ( 1  2 k )  cosh f ( z )  f (a)  1   f ( 0) f ( a )   2qwe 2   ( 1  2 k )  ( k  1 ) j( z)   1  βe 2 f ( 0) f ( a )   1  2k  sinh f ( z )  f (a) 1   2  (1  2k )  (k  1)  (2.39) 1   2 ( 1  2 k )  cosh f ( z )  f (a)  1   f (0) f ( a )   2qe 2  . ( 1  2 k )  ( k  1 ) q  1  βe 2 f ( 0) f ( a )   1     sinh f ( z )  f ( a ) 1   2  (1  2k )  (k  1)  (2.40) 748 and Equations (2.39) and (2.40) fulfill the generalized Fourier relation w ρ W j , D , δ ( z ) z δ( z) where D denotes the diffusion coefficient. (2.41) Analogously we define the generalized diffusion velocity υD(z) 1 1   w(1  2k ) 2 cosh f ( z )  f (a)  (1  2k ) 2 sinh f ( x)  f (a) j( z)   . (2.42) υD ( z)   1 n( z ) (1  2k ) 2 cosh f ( x)  f (a)  sinh f ( x)  f (a) Assuming constant cross section for heat carriers scattering δ ( z )  δo we obtain from formula (2.38) 1 2 f ( z )  (1  2k ) z , f (0)  0, (2.43) 1 f (a )  (1  2k ) 2 a and for density ρ(z ) and current density j(z) 1 1  2 1   2qwe (1 2 k ) aδ  (1  2k ) 2 2 j( z)  cosh ( 2 k  1 ) ( x  a )δ   1 1  2   1  βe (1 2 k ) aδ  (1  2k ) 2  (k  1)  1   (1  2k ) 2  sinh (2k  1) ( x  a )δ  , 1    (1  2k ) 2  (k  1)  ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. (2.44) www.JCER.com Journal of Consciousness Exploration & Research | October 2017 | Volume 8 | Issue 9 | pp. 740-751 Kozlowski, M., & Marciak-Kozłowska, J., Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) 1  1 2 δ   ( 1  2 k )  2 ρ( z )  cosh ( 2 k  1 ) ( x  a)  1 1  2   1  βe (1 2 k ) aδ  (1  2k ) 2  (k  1) 749 1 2qe  (1 2 k ) 2 aδ (2.45)  1   1 2  sinh (2k  1) ( x  a )δ  . 1    (1  2k ) 2  (k  1)  Formulae (2.44) and (2.45) describe the kinetic of the growth of the cell aggregation - tumor. The development of the tumor strongly depends on the coefficient k. In the following we will call k-the growth coefficient. For k<0.5 the density of the cell oscillate, Fig.1a, 2a. On the other hand for k>0.5 the cell density grows exponentially, Fig. 2a, 2b. Fig.1 a ro 0.6 0.4 0.2 0 0.3 0.35 0.4 0.45 k 0.5 0.55 Fig 1b 15000 10000 ro 5000 0 5000 10000 1.8 1.85 1.9 k 1.95 2 Fig.1a Cells density, formula (2.45) as the function of the growth factor k, for x=3 um, a=1 um. Fig.1b, the same as in Fig 1 a but for k>0.5 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2017 | Volume 8 | Issue 9 | pp. 740-751 Kozlowski, M., & Marciak-Kozłowska, J., Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) 750 Fig.2a Cells density, formula (2.45) as the function of x and growth factor k, for k<0.5, a=10 um. Fig. 2b the same as in Fig 2a but for k>0.5 For k<0.5 the cell aggregation emits the wave with length λ= size of the tumor. For k=0.5 the cancer development has a cusp. Fig1 a. For k=1.91 density of the tumor cells has a singularity. For k<0.5 the density of the cell oscillate, Fig.2 a, a. On the other hand for k>0.5 the cell density grows exponentially, Fig. 2 b. The first stage k<0.5 we will call the “hesitation’ period in which tumor send the “ information” waves to the host body. The response of the host depends on the willing to cooperate with cancer. For k<0.5 the response of the host is negative and tumor is stable. For k>0.5 the angiogenesis starts – the host cooperates with tumor and tumor grows abruptly ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | October 2017 | Volume 8 | Issue 9 | pp. 740-751 Kozlowski, M., & Marciak-Kozłowska, J., Ethanol Treatment of Cancer & Model of Cancer Growth Wave (“Consciousness”) 751 It seems that the first “hesitation’ stage is the exchange the information tumor→ host→ tumor and vice versa. Next , through the singularity point k=1.9 , for x=3 um the cancer obtain the information, go and metastasis process starts. From the therapeutic point of view the most important result of the paper is the description of the “information-conscious” waves in the host body. 3. Conclusions In this paper, we argue that the cancer tumor evolution can be described as the process which strongly depends on the growth factor k, defined in the paper. For k<0.5 tumor is stable with oscillatory behavior of the cells density. For k> 0.5 the tumor grows exponentially. For the moment the tumor wave emission was not observed. It seems that the observation of the emitted waves can be important therapeutic tool for the description of the cancer status. The stop of the emission of the waves is the signature of the invasive evolution of the tumor. It seems that host is informed by emitted waves on the existence of the tumor and its evolution. We can suspect of the same sort of tumor consciousness which can influence the host consciousness. In that case we can anticipate the correlation of the tumor growth and psychic of the host. It is interesting to note that in paper by Erica K. Sloan and others ( Sloan, 2010)] the role of the neuroendoctrine activation in cancer propagation is described and investigated References Morhard, R et al. "Development of enhanced ethanol ablation as an alternative to surgery in treatment of superficial solid tumors." Scientific Reports 7, Article number: 8750. Published: 18-Aug-2017. doi: 10.1038/s41598-017-09371-2 Jemal, A.:The Journal of the American Medical Association, 2005 ; 294 :1255–1259. Marusic, M., Bajzer Z, Freyer J.P., and Vuk-Pavlovic S: Analysis of growth of multicellular tumour spheroid by mathematical models. Cell Prolif. 1994; 27;73-78 Kozlowski M . Marciak-Kozlowska J.. From femto- to attoscience and beyond, NOVA, USA, 2009 Sloan Erica, K, et. al., Cancer Res, 2010; 70 (18) 7042-7052 Sutherland, R.M. Cell and environment interactions in tumor microregions: the multicell spheroid model. Science, 1988; 240 :177–184. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 544 Essay Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints Narendra D. Sharma* Abstract Theories on the evolution of the universe have been well established. But the subject of cosmic consciousness along with it has not been discussed, because the latter is considered purely metaphysical or spiritual and not in the domain of physical sciences. But, it appears that there is a very close connection between these two. Metaphysics meets physics at some point. This would appear more relevant, if we understand that our universe is a quantum universe and our mind is a quantum mind, a manifestation of the same. Moreover, nature knows no imperfection, and there exists an absolute symmetry in it. Even physicists are trying to find out what the symmetries are. According to quantum science, even God plays dice. But what kind of dice is it? Has he used beautiful mathematics in creating this universe? This article discusses the theory of evolution of universe as understood by physicists and cosmologists. Theory of proton decay and its relationship with cosmos is discussed. Hawking’s view of the universe is discussed next, and finally an attempt is made to understand the concept of the all-pervading Cosmic Consciousness in relation to known scientific ideas and the limitations thereof. Keywords: Consciousness, cosmology, evolution, proton decay, Vedanta. 1. The Universe and Its Beginning We initiate our discussion with the philosophic thoughts of Danish physicist Niels Bohr, who said ‘it is wrong to think that the task of physics is to find out how nature is. Physics concerns with what we can say about nature’1. The universe is mainly ‘empty space’, but not so empty as well. ‘No point is more central than this, that empty space is not empty. It is the seat of the most violent physics’, said John A. Wheeler. The old classical idea of vacuum, that it is empty space of ‘nothingness’, has gone through dramatic changes over a period of time, especially after the invention of ‘relativistic quantum theory’ during the late 1930’s and 1940’s. Our theoretical physicists have finally realized that empty space is rather a ‘plenum’. It probably consists of particles and anti-particles that are being created and annihilated spontaneously. All the quanta that physicists have discovered or will ever discover are being created and destroyed in this socalled vacuum. And all this takes place in very short time periods and distances. Once our minds are willing to accept the mutability of matter and the new concepts of empty space or nothingness, it may be worthwhile speculating on the origins of the largest things, which humanity knows as the universe. How did the universe begin? Maybe it sprang up into existence out of nothingness – an absolute gigantic vacuum fluctuation, popularly known as the * Correspondence: Narendra Dutt Sharma, Former Controller, Bhabha Atomic Research Centre, Mumbai. Email: ndsharma57@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 545 ‘big bang’ during these days. Physicists say that this possibility is allowed by modern physics. The Greek philosopher Aristotle had a view that the universe has existed for ever; probably meaning that it had no beginning and no end. But another thinker, Aquinas, did not agree with this view. Aquinas considered the universe to be a ‘creatio ex nihilo’ – a creation out of nothing. The entire universe probably could be a representation of nothingness. Nineteenth century science was dominated by Ernst Mach’s philosophy of physics. Mach said that physics is a science of measurable objects and events. He further reasserted that physicists should remove all theoretical concepts from their minds that do not correspond to observable entities. Einstein initially was a Machian, but later on disagreed strongly with the classical views of Mach. Once Einstein wrote to one of his philosopher friends, Solovine, while describing the thought process that went into the invention of general relativity, ‘the mere collection of recorded phenomenon never suffices. There must always be added a free invention of human mind…’. He totally rejected Mach’s strict view of physical reality. Einstein went on to say, ‘theoretical physicists must be prepared to make an intuitional leap from the experimental data and set up an absolute postulate which itself could not be directly tested but from which one could logically deduce testable consequences.’ 5,6 This was a beautiful philosophical concept of thought. Einstein also said, ‘but the creative principle resides in mathematics. In a certain sense, therefore, I hold it true that the pure thought can grasp reality, as the ancients dreamed’. Humanity now knows well how his concept of general relativity changed the whole world view of space-time and gravity. He had difficulty accepting the concept of quantum world – of uncertainty – but then that is a different matter altogether. He was, after all, the last ‘classical physicist’. It appears that Einstein had some knowledge of our ancient ‘scriptures’ and some of the concepts of reality described therein. If it is considered that the universe had a beginning – out of nothingness, then it has to have an end – to nothingness. The scriptures say, ‘anything that begins has to end’. In addition, therefore, some intuitional thought process has to go in while investigating this phenomenon. Therefore, at first instance we could assume that this universe, as known to us today, may end one day, though it is presently expanding continuously at a phenomenal rate as confirmed by red shift theory. Russian physicist Alexander Friedman was the first to solve the equations of Einstein’s theory of general relativity, landing at surprising results that the universe is changing, that it could not be static. Furthermore, he asserted that the universe is in a state of rapid expansion, which was first affirmed by Georges Lemaitre, a professor of relativity and the history of science at University of Lourain, France in 1933. It was also realized over a period of time that most of the universe is not bright; the bulk of the matter that it contains is dark, invisible and is of unknown composition. Even, if we look at it mathematically, the probability wave function as per quantum theory, and also, ISSN: 2153-8212 U (X) = + U (-X) (1) U (X) = - U (-X) (2) Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 546 and both of these choices will satisfy, U(X) 2 = U (-X) 2 (3) The above mathematical expressions indicate symmetry in nature. We may not like to enter into further mathematical treatment of the subject, but it may be worthwhile to quote C.N.Yang, who said in his Nobel Prize lecture 14, “Nature seems to take advantage of the simple mathematical representations of the symmetry laws. When one pauses to consider the elegance and the beautiful perfection of the mathematical reasoning involved and contrast it with the complex and far reaching physical consequences, a deep sense of respect for the power of the symmetry laws never fails to develop. Interestingly, Max Born once remarked, “If God has made the world a perfect mechanism, He has at least conceded so much to our imperfect intellect that in order to predict little parts of it, we need not solve innumerable differential equations, but can use dice with fair success”. So, we could probably conjecture that the universe may have to end exactly symmetrically in the same way that it evolved. Once we accept this postulate, further discussions may be more meaningful. Let us first look into the ‘evolution of the universe’ with the eye of a physicist. 2. The Physicist’s View of the Evolution of the Universe It is an accepted scientific view that the universe evolved as a ‘big bang’. Physics cannot account for the conditions before 10-43 seconds (or 5.3912 x 10-44 seconds to be precise, which is Planck’s time). At this time, the universe was 10-28 cm in diameter and inconceivably hot at 1032 k (it would be 1.417 x 1032 k precisely. This is Planck’s temperature). But it was cooling as it expanded. Very interestingly, at this juncture, the expansion rate of the universe appears to be almost equal to the phenomenal velocity of square of velocity of light (c2) in numerical value. It is a universe of perfect symmetry. This was all initiated 13.8 billion years ago. And it was initiated with the primordial sound ‘Om’ (this c2 may be the velocity at which cells in the human body interact through quantum fields of ‘thought wave signals’ 4). Another crucial feature of this initial condition was that ‘gravity’ had just broken free from the single ‘unified force’, which was presumed to exist at the ‘big bang’ (‘gravity’ is the weakest force, and hence it is getting difficult to evolve a ‘unified field theory’). The next period is of utmost importance. It starts at 10-35 seconds, when the temperature has now come down to 1028 k. This has been called the beginning of the ‘inflationary epoch’. The observable universe has now grown to 10-24 cm in diameter and is cooling further. At this period of beginning of the ‘inflationary epoch’, the velocity of expansion of universe is also phenomenal, almost at c. The inflationary universe theory was propounded by Alan Guth of MIT, USA. Essentially all the matter and energy in our universe was created during those inflationary moments. This period, beginning at 10-35 seconds is of great significance because in this state, an interesting condition ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 547 of ‘negative gravity’ was created by a condition of ‘negative pressure’. In fact, ‘negative pressures’ could be real. Such pressure may be created by ‘quantum fields’ under certain circumstances. Those pressures ought to be produced by the fields that exist in vacuum. This inflated the universe rather exponentially. Towards the end of this split-seconds epoch that is closer to 10-32 seconds, the universe was reheated as the ‘strong’ and ‘electro weak’ forces began to take on independent identities. ‘Energy’ now began to congeal into particles of matter such as quarks and electrons. Their mirror image ‘anti-matter’ was also formed during this period. Antimatter is considered matter quite identical to matter but with opposite charge. The universe had now inflated to the size of softball. During this period, the universe increased in size by a factor of 1025 or even more, almost at a velocity of c4. (This is the highest velocity at which the universe expanded during the ‘inflationary epoch’. This could also be the velocity of ‘thought waves’). The inflationary epoch ends at 10-32 seconds having a temperature on the order of 1027 k. The universe was now reasonably smooth and almost homogeneous. At this juncture, matter, antimatter and the radiation formed a bubbling opaque stew. The universe was finely tuned at the end of 10-32 seconds. After this ‘inflationary epoch’, while the universe had expanded almost at velocity c3 at around 10-6 seconds, it had grown to the size of our ‘solar system’ with a temperature of 1013 k. At this lower temperature, ‘quarks’ had bound themselves into ‘protons’ and ‘neutrons’. Matter and antimatter had annihilated each other. Fortunately, some matter was left after this process of annihilation. And this excess matter is the matter that comprises of universe today. [This expansion of the ‘universe’ in the beginning at such a phenomenal rate may appear to violate ‘general relativity’, which dictates that nothing can move faster than the ‘velocity of light’, but that speed limit does not apply to the ‘expansion of space’ itself 19 (this is affirmed by Stephen Hawking in his book ‘The Grand Design’). Secondly, at the beginning of creation, the universe evolved with probably 11 dimensions (could be even more) as per ‘string theory / mtheory. General relativity does not apply to more than four dimensions of space-time. The other seven dimensions were curled up quickly and are not visible. Thirdly, ‘photons’ were still not free, and it took long time before ‘light’ could travel through space and see ‘the light of the day’. Hence, the concept of expansion of the ‘universe’ at a velocity, which could be compared with ‘c’, the velocity of light, is purely conceptual, just for understanding the magnitude of it.] Until now, this model has been quite ‘speculative’. However, at the instant of 10-2 seconds, astrophysicists and cosmologists have constructed a model that they think they understand better and can support with more certainty. At this time, the temperature was around 1011 k. The universe now consisted mainly of electrons, positrons, photons, neutrinos and anti-neutrinos. These particles were continually being created and destroyed as they interacted with each other. Then there was some small contamination of ‘protons’ and ‘neutrons’, about 10-9 times the number of photons. This small speck is finally what formed the ‘galaxies’, the stars and ultimately even our earth. At around 10-1 seconds, the universe had cooled down to 1010 k, after fourteen seconds, it had cooled even further to close to 109 k. This was cool enough to take electrons and positrons out of equilibrium with photons and neutrinos. And now, if positrons got annihilated, they would not be ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 548 created and what would be left would be electrons, neutrons and photons. After 3 minutes of creation, while the temperature has come down below 109 k, ‘protons’ and ‘neutrons’ have fused into ‘atomic nuclei’. ‘Electrons’, however, are still too energetic to be bound in atoms - they are still free. Hydrogen and helium nuclei have now appeared. The amount of helium made in the ‘big bang’ is about 27 percent of the matter in the universe. After only 105 years, while the temperature of universe has come down to 3000 k, ‘electrons’ now join ‘nuclei’ to form ‘atoms’. At this juncture, photons, the energetic particles of light and other forms of electromagnetic radiation were freed from the long bondage with matter. Great clouds of atomic matter begin to condense into galaxies and stars. Light could also now travel through space. After 1 billion years, when the universe had acquired a temperature of 15k, ‘quasars’ formed and the observable universe assumed its familiar appearance for the most part. There are now bright points of light in the sky. Today, the universe is about 15 billion years old (sometimes it is said 13.8 billion years). Our own planet earth is only about 4 to 5 billion years old and the life on earth is merely two and a half billion years old. This is the history of the universe as accepted and agreed to by theoretical physicists and cosmologists, all the way back to a mere 10-43 seconds after the ‘big bang’. The question, ‘what existed before 10-43 seconds?’ has often been asked. Physicists think that at that moment, our universe was merely condensed into a region much smaller than an atom; it was pure, pent-up, extremely hot energy. It seems that the very fabric of ‘space and time’ was just being fashioned then. This was probably the state of ‘quantum fluctuation’ from which this universe propped into existence. It is also believed that if it did so, there is no reason why the same process could not have taken place many times. There may be countless iterations like that; the universe that we see or know about may probably not be ‘everything that exists’. There could be ‘multiverses’. But no one knows for sure. It is also speculated that the universe at one time might have been in a state of contraction. It might have become more and more compressed until a point was reached, where further compression could not have continued any longer. If so, that could have bounced back into a state of expansion at the point of time of 10-43 seconds. This is the universe, what we see today. But, nobody knows for sure because science cannot describe these events back in time when all known theories of physics break down. One cannot even speculate anything before Planck’s time. Space-time itself might break down before it since it was subject to quantum fluctuation. After all, one cannot say that fluctuations of time take place in time. It is a meaningless statement. That is the difficulty with physicists. Nevertheless, if we consider that the theory of general relativity is correct and we make reasonable mathematical assumptions, then it may be possible to prove theorems mathematically indicating that all matter and energy in the universe might have originally compressed into a ‘singularity’ of zero volume where the density of matter and energy could have originally been infinite. But these theorems are based on general relativity, which itself breaks down at Planck’s time. Therefore, it is definitely possible to go back at least this far and safely conclude that at 1043 seconds after the beginning, the universe must have been in a highly compressed state. From that state, it has been expanding ever since. It is an open universe. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 549 However, in our universe today, there are four known forces. Those are gravity, the electromagnetic force, the strong force and the weak interaction. The strong force glues together particles within the nucleus of an atom while weak force causes radioactive decay of atomic nuclei. At ultra-high energies, it has been possible to unify electromagnetism, the strong force and weak interaction into a single unified force. It is suspected that gravity also belonged to that single dominant force before 10-43 seconds, while extreme high temperatures were prevailing in our tiny universe. But it seems that gravity is not well understood enough to make this ultimate unification. It is indeed getting difficult to break that barrier of 10-43 seconds. It also appears that gravitational energy in the universe is negative, and there seems to be just enough of it to balance out the positive contribution of mass13. Energy plays a very strange role in the theory of general relativity. It may appear that in an expanding universe, energy is not conserved. Mathematicians find it very difficult if an attempt is made to define the energy content of the universe. The open universe, which is spatially infinite, would also have to have infinite total energy. But that is not true. In reality, the total energy of the universe as per cosmological calculations is almost zero, but not actually zero, and physicists have been looking for the ‘hidden mass’ so that they can define the total energy of the universe to be totally zero. There are many places where this missing mass is hiding such as large invisible black holes at the core of galaxies. It could also be small neutrino mass. The universe is likely filled up with massive neutrinos. Though it is hard to tell, it is clear that some large mass energy has been overlooked, which would bring total energy of the universe to be zero13. All profound human creations are beautiful and physical theories are no exception. There has to be an appeal to aesthetics in the construction of a physical theory. 3. Proton Decay and the Cosmos It has been established by physicists that the original inhabitants of this universe are quarks and leptons with interaction among them being mediated by gluons, which are quanta associated with a field that could be derived from gauge symmetry. Theories have been found to describe interaction of quarks, leptons and gluons. Weinberg – Salam theory unifies electromagnetic and weak interactions and quantum chromo-dynamics (QCD), the theory of colored quarks and gluons based on the gauge symmetry principle. Recently, physicists have been trying to find a grand unified theory (GUT) incorporating the Weinberg-Salam theory and QCD, unifying electromagnetic, weak and strong interactions. One group did find one based on single gauge symmetry13. However, this process of unifying all three interactions under the aegis of a single, spontaneously broken symmetry leads to the consequence of the existence of twelve new super heavy gluons that may never be detected. That being so, these super heavy gluons have interactions that will destabilize the proton – supposedly the main building block of the nucleus. Proton stability was always considered to be a basic principle of theoretical physics and it was thought that it could not disintegrate into lighter particles because the proton is the lightest baryon made out of three quarks and had to be stable because there is nothing lighter. Quarks could decay into the proton, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 550 which is considered to be the final remnant of other baryon decays. Neutrons also eventually decay into protons. However, a super heavy gluon could make one of the quarks in the proton change to a lepton and hence the proton could decay. These super heavy gluons are so heavy that the probability of such decay is extremely small, but it is not zero. The life time of a proton is 1000 times of 1028 years. Now here lies the crux of the matter. If unified field theory ideas are correct, physicists may observe proton decay one day, which has profound implications for cosmologists. Proton decay proof will be indicative of the death of the universe. If protons decay, the very substance the universe is made of will be rolling away. It is estimated that even if it happens, it may take 1021 times the present age of the universe. But, the fact remains that the universe will collapse13. Therefore, if physicists consider that the proton is unstable, it may be possible to think of matterantimatter symmetry at the origin of the universe. The Russian physicist Sakharov said that this restores our sense of symmetry; a thought expressed by him even before grand unified gauge theories existed that could explain proton instability. Therefore, it can be safely concluded that if the proton is unstable, the proton can decay and the reversal process of the ‘contraction of the universe’ is possible. A proton could be built up out of other quanta. If some special conditions are met, more protons may have been synthesized than antiprotons during the ‘big bang’, accounting for the fact that the universe is what we see today and is mainly made from protons. Protons and antiprotons are not in equal quantity13. The work of Weinberg-Salam and the discovery of unified gauge theories of electromagnetic, weak and strong interactions have contributed a great deal to cosmology by giving a better understanding the first three minutes of the universe20. At ultra-high energies, the primordial fireball was just a mixture of all the quarks, leptons and gluons. There was no distinction among these three forces as these were all unified and had the same strength with absolute symmetry of interactions. But as that fireball expanded, the exact symmetry of interactions was spontaneously broken. In this process, the various different interactions became clear and included distinguishing super heavy gluons from ordinary weak gluons, which were again distinguished from massless photons and colored gluons. Only photons are reminiscent of a world of perfect symmetry. Symmetry breaking is like freezing out of various interactions as this explosion cooled. The universe we see today is the frozen fossil of that great event of explosion. As we discussed above, though it has been possible to unify the three interactions, we have mostly been referring to one fundamental interaction – gravity. Gravity is still a mystery. Though physicists talk of a graviton – the quantum of gravity and a consequence of gauge symmetry, it has not been possible to find a realistic unified field theory including gravity. Einstein tried it in the 1930’s and onwards but did not succeed and the problem is still unsolved. New fundamental concepts possibly have to be evolved to bring about the unification of all four interactions. As per Stephen Hawking’s view, “it could be that the physicist’s traditional expectation of a single theory of ‘nature’ is untenable, and there exists no single formulation…the original hope of physicists to produce a single theory explaining the apparent laws of our universe as the unique possible consequence of a few simple assumptions may have to be abandoned.” 19 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 551 Understanding the very origin of the universe has continued to be and is the greatest intellectual challenge to physicists. The quantum world of elementary particles is very well organized according to complex and beautiful symmetry principles. The physicist’s mind seeks symmetry. Once he finds it, he looks for a flaw in perfect symmetry. Rarely in nature are symmetries perfect because they are really broken symmetries in a symmetrical way. 4. Stephen Hawking’s Universe Stephen Hawking and Roger Penrose have shown that Einstein’s general theory of relativity implied that the universe must have a ‘beginning’ at the ‘big bang singularity’ and possibly, an ‘end’ at the ‘big crunch singularity’ (if the whole universe collapsed). Hawking has put forward his marvelous ideas in many books he has written. It is indeed worthwhile to take a serious look at his concepts16,17,18,19. Hawking says that though Friedman found one, three different models obey his fundamental assumptions. In the first model, the universe is expanding sufficiently slowly that the gravitational attraction between different galaxies causes the expansion to slow down and eventually to stop. The galaxies then start moving toward each other and finally the universe begins to contract. In the second model, the universe is expanding so rapidly that gravitational attraction can never stop it, though it does allow it to slow down a bit. Finally, there is third model in which the universe is expanding only just fast enough to avoid collapse. Here, the speed at which the galaxies are moving apart gets smaller and smaller, although it never quite reaches zero. Hawking comments that the remarkable feature of the first model is that the universe is not infinite in space, but space neither has any boundary. Gravity is so strong that space is bent round onto itself. He says that if we combine ‘general relativity’ and ‘quantum mechanics’, it is possible for both space and time to be finite without any boundaries. In the second model where the universe expands forever, space is bent the other way, therefore, space is infinite. Finally, having just the critical rate of expansion in the third model, space is flat and therefore, infinite. He says that present evidence suggests that the universe will probably expand forever. But, we cannot exclude the possibility that there might be some other form of matter, distributed almost uniformly throughout the universe, that has not yet been detailed and that might still raise the average density of the universe to the critical value needed to halt the expansion16. According to Hawking, the solutions of Friedman have a feature that at some time in the past, which we call the ‘big bang’, the density of the universe and the curvature of space-time would have been infinite. Furthermore, the ‘general theory of relativity’ predicts that this is a point in the universe where the theory itself breaks down, a point called a ‘singularity’. That means that any event prior to the ‘big bang’ could not be predicted because ‘predictability’ breaks down at the ‘big bang’, hence we do not know what really happened before the ‘big bang’. Hence, we say that time had a beginning only at the ‘big bang’. However, many people do not like this idea of the beginning of time. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 552 Two Russian scientists, Lifshitz and Khalatinikov in 1963 suggested that it is not surprising that at some time in the past, all galaxies were at the same place. They were not only moving directly away from each other, but they also had sideway velocities. Thus, in reality they need never have been exactly in the same place, only very close together. Perhaps then the current expanding universe resulted not from a ‘big bang singularity’ but from our earlier ‘contracting phase’ as the universe had collapsed. The particles in it might not have all collided but had flown past and then away from each other, providing the present expansion of the universe. They withdrew their claim in 1970 however, though this work was quite valuable for further investigations. This work showed that the universe could have had a singularity, a big bang, if the general theory of relativity was correct. But the question of the beginning of ‘time’ remained16. However, in 1965 Roger Penrose showed that a star collapsing under its own gravity is trapped in a region whose surface (and volume) eventually shrinks to a zero size. Subsequently, all the matter in the star will be compressed into a region of zero volume. Therefore, the density of the matter and the curvature of space-time become infinite. This singularity contained within a region of space-time is known as a ‘black hole’. This is known as the ‘Penrose theorem’, which states that “a body undergoing gravitational collapse must eventually form a singularity”. Hawking showed that if time is reversed in the Penrose theorem, the collapse became an expansion and his theorem would still hold true. This time-reversed argument showed that the expanding universe must have begun with a ‘singularity’. In 1970, Hawking and Penrose proved that there must have been a ‘big bang singularity’ provided only that ‘general relativity’ is correct and the universe contains as much matter as we observe. However, later on Hawking was trying to assert that there was in fact no singularity at the beginning of the universe – it can disappear once quantum effects are taken into account. Hawking has shown that general relativity is indeed an incomplete theory as it cannot really tell how the universe started off. He showed that quantum theory has to be taken into account if we have to really describe how the universe began; we need to develop a theory, a single ‘quantum theory of gravity.’ 16 ,18 Hawking then proved that if a black hole has entropy, it ought to have a temperature and if so, it must emit radiation at a certain rate. Black holes therefore should emit radiation to prevent the violation of the second law of thermodynamics. It has now been confirmed by many scientists that a black hole ought to emit particles and radiation as if it were a hot body with a temperature that depends on the mass of the black hole where the higher the mass, the lower the temperature. This is actually in accordance with ‘quantum theory’ as well. The particles do not come from within the black hole, but from the ‘empty space’ just outside the black hole’s event horizon. That is why it is said that ‘empty space’ is not really empty, the fields are not exactly zero; there is a quantum fluctuation in the value of the field. When quantum effects are taken into account, it seems that the mass or energy of matter would eventually be returned to the rest of the universe, and that the black hole, along with any singularity inside it, would evaporate away and finally disappear. At the very early or later stages of the universe, when gravitational fields are quite strong, quantum effects cannot be ignored. The quantum theory of gravity needs to be evolved to discuss the very early stages of the universe. We don’t have yet a complete and consistent theory to combine quantum mechanics and gravity, but we do know that the origin of the universe was a quantum event16. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 553 The concept of radiation from black holes was an example of the prediction that depended essentially on great theories of the twentieth century, general relativity and quantum mechanics. The existence of radiation from black holes seems to imply that gravitational collapse is not as final and irreversible as was thought earlier. Later on, a more powerful approach to ‘quantum gravity’ was developed based on the ideas of Richard Feynman through the ‘sum over histories’ approach. In this approach, a particle does not only have a single history. Instead, it is supposed to follow every possible path in ‘space-time’ and with each of these histories, a couple of numbers are associated, one representing the size of the wave and another position in the cycle. If one was an imaginary number, rather than the real one, the distinction between space-time disappears completely. In the quantum theory of gravity, there are many different possible quantum states for the universe. In this theory, there would be no boundary to space-time and hence no need to specify the behavior of the boundary. There would be no singularities and no edge of space-time. ‘The boundary condition of the universe is that it has no boundary.’ 16 ,17 The universe would be completely self-contained and not affected by anything else. It would neither be created nor destroyed. It would just be. Hawking says, “this might suggest that so-called imaginary time is really real time, and what we call real time is just a figment of our imagination. In real time, the universe has a beginning and an end of singularities that form a boundary to space-time and at which the laws of science break down. But, in imaginary time, there are no singularities or boundaries. So it might be that what we call imaginary time is really more basic and what we call real time is just an idea we invent to help us describe what we think the universe is like.” He further says, ‘a scientific theory is just a mathematical model we make to describe our observations.’ It exists only in our minds.’ So it is meaningless to ask: which is ‘real’ or ‘imaginary’ time? It is simply a matter of which is the more useful description. Regarding the concept of time, Hawking says, ‘our objective sense of direction of time, the psychological arrow of time, is therefore, determined within our brain by the thermodynamic arrow of time.’ Just like a computer, we must remember things in the order in which entropy increases. This makes the second law of thermodynamics almost trivial. Disorder increases with time because we measure time in the direction in which disorder increases. You can’t have a safer bet than that, and the direction of time in which disorder increases is the same as that in which the universe expands” 16. Regarding the collapsing of the universe, Hawking comments, “no boundary condition does not require the contracting phase necessarily to be the time reverse of expanding phase …. The no boundary condition implied that disorder in fact continues to increase during contraction. The thermodynamics and psychological arrows of time would not increase when the universe begins to recontract or inside black holes.” If one believes that the universe will expand and then contract again as the no boundary proposal seems to imply, this becomes a question of why we should be in an expanding phase rather than in the contracting phase. This is answered on the basis of a weak anthropic principle. Intelligent life could thus not exist in the contracting phase of the universe. This is the explanation of why we observe that the thermodynamic and cosmological arrows of time point in ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 554 the same direction. It is not that the expansion of the universe causes disorder to increase. Rather, it is that the no boundary condition causes disorder to increase and the conditions to be suitable for intelligent life only in the expanding phase.” 16 Regarding the unification of forces, Hawking’s views are quite clear. He says, “general relativity is the partial theory of gravity, and the partial theories govern the weak, the strong and the electromagnetic forces. The last three may be combined in[to] so[-]called grand unified theories (gut), which are not very satisfactory because they do not include gravity…. The main difficulty in finding a theory that unifies gravity with the other forces is that the [sic] general relativity is a “classical” theory, that is, it does not incorporate the uncertainty principle of quantum mechanics. On the other hand, the other partial theories depend on quantum mechanics in an essential way. A necessary first step, therefore, is to combine general relativity with the uncertainty principle…. String theory has been suggested as a solution, that also leads to infinities but they will all cancel out.…they seem to be consistent only if space has either ten or twenty-six dimensions, instead of [the] usual four! The other dimensions are curled up into a space of very small size….but on the bigger scales, you don’t see the curvature of extra dimensions.” Hawking further comments, “it seems clear then that life, at least as we know it, can exist only in regions of space-time, with one time and three space dimensions that are not curled up. This would mean that one could appeal to the weak anthropic principle, provided one could show that string theory does at least allow there to be such regions of the universe – and it seems that indeed string theory does.” Hawking in his book, ‘The Grand Design”, says, “….there seems to be no single mathematical model or a theory that can describe every aspect of the universe….the universe does not have just a single existence or history, but rather every possible version of the universe exists simultaneously in what is called a quantum super position….and our observations of its current state affects its past and determine the different histories of the universe.” 19 On the concept of the unification of all forces, Hawking is very explicit. He says that the “….physicist’s traditional expectation of a single theory of nature is untenable, and there exists no single formulation….the original hope of the physicists to produce a single theory explaining the apparent laws of the universe as the unique possible consequences of few simple assumptions may have to be abandoned.” 19 On the matter of the ‘inflationary epoch’ during the initial time of the universe as predicted by Guth’s theory, Hawking says, “we are now confident that inflation really did happen….that may seem to violate relativity, which dictates that nothing can move faster than light, but that speed limit does not apply to the expansion of space itself….a period of very rapid expansion, much faster than light speed, remedies that because there would have been enough time for the equalization to happen in the extremely tiny pre-inflationary early universe.” ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 555 We are the product of quantum fluctuations in the very early universe. God really does play dice. According to Hawking, “we have a candidate for the ultimate theory of everything, if indeed one exists, called m-theory which is the only model that has all the properties. We think….m-theory predicts that a great many universes were created out of nothing.…the laws of m-theory allow for different universes with different apparent laws, depending on how the internal space is curled, perhaps as many as 10500 different universes.….according to m-theory, space-time has ten space dimensions and one time dimension. The seven of space dimensions are curled up so small that we don’t notice them, leaving with us with illusion that we only have four dimensions we are familiar with.” 19 This ‘grand design’ is the work of some ‘grand designer’. 5. The All-Pervading ‘Cosmic Consciousness’ Scientists normally do not wish to enter into the discussions of ‘metaphysics’ for reasons best known to them. They say that science and physical laws should be describable with ‘reason’ and should be expressible in mathematical terms. If it cannot be done, then discussion does not find any place in ‘scientific thought’. Incidentally, science studies ‘nature’ and ‘various laws governing nature’. Science also attempts to ‘unfold’ the glory of ‘nature’, and just concerns itself with ‘what can be said about nature’ rather than to find out ‘how nature is’ as Niels Bohr rightly said, and this governs the ‘philosophy of science’. However, according to Eastern scriptural and philosophic thoughts, ‘nature’ is considered a ‘Divine creation’, a creation out of ‘Cosmic Consciousness’, which is all-pervading in the universe. Therefore, let us indulge a bit ‘subjectively’ on the discussion, which is metaphysical in nature concerning this interesting creation of the ‘Divine’. This has also been established beyond doubt by a variety of arguments that ‘nature follows and loves symmetry’, which can be proven mathematically as well. Whatever is observed in nature is not only symmetrical but is also repeated symmetrically. This line of thought can be sustained by various examples seen in the creation of nature such as birth and death, not only of humans, animals or plants but also of galaxies, stars and many other cosmic creations. Therefore, there is no reason to doubt that the way this universe has come into existence, had not come into existence many times earlier. It becomes apparent that if this universe has evolved, it will definitely go extinct one day. This process may have to be very systematically and symmetrically repeated. That is what nature follows. Therefore, given that we know and understand reasonably well that this universe in which we live, it has been expanding ever since its evolution. It continues to expand at quite a phenomenal rate already established by ‘red shift’ theory. Nobody knows, for how long it will continue to expand. Physics neither knows nor can define it. But it probably does not matter for the time being to continue our argument further. 6. The Cosmic Dance of Destruction, the ‘Rudra Tandava’ of Lord Shiva ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 556 Therefore, following the laws of symmetry, this expansion of the universe must come to an end one day. Contraction may follow and it may follow quite symmetrically in the same way as it happened during expansion. The way the planets, galaxies and host of other things have been created in the universe will start moving to extinction mode in the same fashion. The cosmic dance of destruction of Lord Shiva, the ‘Supreme Cosmic Consciousness’ will have been initiated (the cosmic dance to sustain this cosmic creation has been going on for billions of years before the reversal process started). The dance will continue for quite long, possibly many billions of years - we cannot really be sure. We can only conjecture it to be so. Let us however, concentrate only on the last 3 minutes as we were keen to understand what happened in those interesting first three minutes of evolution. During the contraction phase, if we look from the physicist’s and cosmologist’s point of view, the temperature of the universe will continue to increase. At about 3 minutes closer to complete extinction, while the temperature may be around 109 k or so, ‘protons’ and ‘neutrons’ will separate away from nuclei. ‘Electrons’ have been moving freely for quite some time. Hydrogen and helium nuclei have broken down. The cosmic dance of the dissolution of this physical universe is almost reaching its peak. At 10-6 seconds closer to extinction, while the universe is still as large as our solar system with the temperature of 1013 k or so, ‘quarks’ have become loosened from ‘protons’ and neutrons. ‘Matter’ and ‘antimatter’ has been separated, loosened free from the earlier annihilation process. The universe is highly dense. Since we have accepted the ‘inflationary epoch’ of the universe during evolution process, let us think instead that it will be the ‘deflationary epoch’ of the universe. This initiates at 10-32 seconds near extinction where temperature is again about 1027 k. The cosmic dance of the ‘Supreme Consciousness’ is about to come to a halt after dissolving its own creation. The condition of ‘positive pressure’ or ‘gravity’ is created. The universe contracts at a phenomenal rate until 10-35 seconds. This is the state of ‘absolute cosmic transcendental meditation’. The ‘Cosmic Consciousness’, the Divine Lord Shiva (as viewed in our Eastern scriptural thoughts), after performing his ‘Rudra Tandava’ for billions of years (time felt on earth) is now entering into an ‘absolute meditative state’ until 10-35 seconds and continues in this state (until the state of ‘singularity’ is reached). The universe has contracted by a factor of 1025 or more. During this short time, ‘strong’ and ‘electro weak’ forces have joined hands together. Particles of matter such as ‘quarks’ and ‘electrons’ are converting back to energy. Antimatter has dissolved. ‘Matter’ and ‘energy’ has completely fused into each other. There is only ‘energy’ now, no more ‘matter’. Universe tuning as understood by physicists is completely disturbed. The temperature has gone up to 1028k. The universe is now is as tiny as 10-24 cm in diameter. This deflation has occurred at phenomenally high velocity. Now the universe is returning to ‘Planck’s era’. At about 10-43 seconds away from complete dissolution, the universe is once again as hot as 1032 k and only 10-28 cm in size. Gravity has also merged back with everything else. At this juncture, the ‘quantum consciousness’ of the ‘Supreme Divine’ is moving towards the state of ‘quantum fluctuation’ in a highly compressed state. It is approaching ‘singularity’. The ‘Supreme Consciousness’ has now dissolved itself into itself. The play of the ‘Divine’ has merged into ‘singularity’. This ‘singularity’ is nothing but the embodiment of the ‘Supreme Cosmic Consciousness’ or infinite energy, which is all pervading. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 557 However, the ‘Supreme Cosmic Consciousness’ may not continue to be in this state at all. It will initiate its own emergence of creation once again. This phenomenon has happened during the period of 10-43 seconds in the direction of U(-x). Now at 10-43 seconds in the direction of U(+x), there is another ‘big bang’. ‘Creation’ restarts once again with the primordial sound ‘OM’. Since the ‘Soul’ or ‘Consciousness’ merges with the ‘Supreme Cosmic Consciousness’, it is this ‘light’ of ‘infinite energy’ that the ‘Soul’ experiences while merging itself into the ‘Supreme Cosmic Consciousness’. The soul experiences moving in a sort of ‘tunnel’ towards an ‘infinite light’. There is, after all, only one ‘consciousness’ and that is the ‘Supreme / Cosmic Consciousness’ or the ‘Divine’. It is also ‘Me’. ‘Aham Brahmasmi’. I am the ‘Brahma’. ‘Tattavam Asi’. You are also ‘that’. In this instance, it would be quite apt to quote from ‘Geetopadesham’. In the tenth chapter on ‘The Glorious Manifestations of the Lord’, Lord Krishna tells Arjuna (shlokas 8-10)15: ‘Aham Sarvashva prabhvo mattah Sarv pravartate …………………………..’. “I am the origin of all; everything proceeds from me. Thinking thus, the wise, filled with the sentiment of devotion, devote themselves to me. Their minds absorbed in me, their pranas entering into me, enlightening each other, narrating about me, they are even satisfied and ever delighted. To them, who are ever joined in yoga, and those who devote themselves with pleasure and love, I confer that yoga of wisdom whereby they come close to me. Dwelling in these inner self, to favor them, out of compassion,I destroy their darkness born of ignorance with the brilliant lamp of knowledge”. In chapter 11 of the Bhagwad Gita (‘Yogic Vision’), the Lord finally shows his ‘Vishwa Roop Dharshanam’ to Arjun through the ‘divine eye’ given to him by His grace. “If there were to rise the brilliance of a thousand suns in heaven, that would be similar to the brilliance of that grand souled one.” (Shloka-12). “I am time waxing, destroyer of the worlds, moving here to gather back the worlds. Even with you all these will cease to be”. (Shloka-32). Seeing this vision of Lord, Partha completely surrenders to the Lord. 7. Divine Dice in the ‘Quantum Universe’ Now, let us deliberate on the most interesting question related to the quantum world. Everything in the world and the universe is absolutely ‘in-deterministic’. Only the probabilities of incidence ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 558 could be discussed. Everything in existence is just a wave of ‘probability’. Hence, it is now accepted even by physicists that ‘God’ also throws dice. He also knows only the ‘odds’. But the question of what kind of dice ‘God plays’ remains an interesting thought. The one ‘dice’ with limited possibilities is a human construct because humans do not conceptualize any other way of looking at adice. Perhaps ‘God’s’ dice are very different. Maybe it is spherical. God’s dice do appear to have a shape with infinite possibilities. Now as we think more about this issue, it appears very convincing to us indeed that God’s dice have infinite possibilities. Hence, ‘He’ not only throws dice, ‘He’ alone can decide the possibility of an incident happening. Finally, ‘He’ makes a choice, in which event ‘He’ wishes to make it occur at a particular instant. Is it the reason why it has been quite often said in our scriptures that, “God only knows the truth.” While satisfying the principles of quantum science and the theory of probability, he may still say, ‘I am throwing the dice but I can also decide its result’. The beauty of the ‘Supreme Cosmic Consciousness’ is simply amazing and probably beyond the perception of the human mind. The ‘Supreme Cosmic Consciousness’ also says, ‘I will not like to interfere in human efforts and affairs; you decide your life and existence according to your Karmas’, another wonderful concept of ‘Karmic theory’ indeed. But He also says that you are ‘Me’ and you will finally merge into ‘Me’. Geetopadesham talks of merging this consciousness into ‘Braham’ or ‘Supreme Consciousness’ by ‘Bhakti Yog’, ‘Karm Yog’ and ‘Gyan Yog’. ‘Karm Yog’ has been talked of as the ideal way to achieve ‘Brahm.’ 15 8. Swami Vivekanand’s Views on Vedantic Cosmology Swami Vivekanand was a great philosopher, thinker and a natural scientist. His thoughts have left deep impressions not only on the minds of we Indians, but on the minds of the entire world. It is interesting to look into his thought process. In a letter 21, 22 written to his disciple from N.Y., USA in 1896, Swami Vivekanand wrote, “Mr.Tesla was charmed to hear about the Vedantic Prana and Akasha and the Kalpas, which according to him are the only theories modern science can entertain. Now both Akasha and Prana again are produced from the cosmic Mahat, the Universal Mind, the Brahma or Ishvara. Mr.Tesla thinks he can demonstrate mathematically that force and matter are reducible to potential energy. In that case, the Vedantic cosmology will be placed on the surest of foundations. I am working a good deal now upon the cosmology and eschatology of the Vedanta. I clearly see their perfect unison with modern science, and the elucidation of the one will be followed by that of the other. Cosmology, shows the harmony between Vedantic theories and modern science. Brahman = Mahat or Ishwara = ISSN: 2153-8212 The Absolute Primal Creative Energy Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 559 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints Prana and Akasha = Force and Matter Now on the Advaitic side, it is held that the soul neither comes nor goes, and that all these spheres or layers of the universe are only so many varying products of Akasha and Prana. That is to say, the lowest or most condensed layer is the solar sphere, consisting of the visible universe, in which Prana appears as physical force, and Akasha as sensible matter. The next layer is called the lunar sphere, which surrounds the solar sphere. This is not the moon at all, but the habitation of the gods, that is to say, Prana appears in it as psychic forces, and Akasha as Tanmatras, or fine particles. Beyond this is the electric sphere, that is to say, a condition in which the Prana is almost inseparable from Akasha, and you can hardly tell whether electricity is force or matter. Next is the Brahmaloka, where there is neither Prana nor Akasha, but both are merged in the mind-stuff, the primal energy. And here where there is neither Prana nor Akasha, the Jiva contemplates the whole universe as Samasthi, or the sum total of Mahat or mind. This appears as a Purusha, an abstract universal soul, yet not the absolute, for still there is multiplicity. From this, the Jiva finds at last the unity that is the end. Advaitism says that there are visions that rise in succession before the Jiva, who himself neither goes nor comes, and that in the same way this present vision has been projected. The projection (Srishti) and dissolution must take place in the same order and there is only one means of going backward, the other path coming out. Now as each individual can only see his own universe, that universe is created with his bondage and goes away with his liberation although it remains for others who are in bondage. Now name and form constitute the universe. A wave in the ocean is a wave, only in so far as it is bound by name and form. This name and form is called Maya, and the water is Brahman. The wave was nothing but water all the time, yet as a wave it had a name and form. This name and form cannot remain separated from the wave for even one moment, although the wave as water can remain eternally separate from name and form. But because name and form can never be separated, they can never be said to exist. Yet they are not zero. This is called Maya. I want to work all this out carefully”. ------ Vivekananda From Rigved, “ Ekam Sat Vipra Bahuda Vadanti” (In Sanskrit) - Existence is One. Rig Ved - 1 – 164 – 146. In the beginning, Brahaman who is one without a second alone existed. When darkness was rolling over darkness, there was existence only. Nobody knows how this universe came into being. Atman alone exists. That Brahaman is the self within all beings. That Brahman is without cause and effect, without anything inside or outside. That Brahaman is an embodiment of wisdom, peace and bliss. It shines by itself. To describe him is to deny him. How can a finite mind grasp the Infinite? ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 560 Atman is different from knowable. He is beyond the unknowable also. He is the only real living entity, the substratum of everything. 9. Conclusions We have traced the history of scientific thoughts of the ‘evolution of the universe’ from ancient Greece to more than two millennium ago to the concepts of nineteenth century scientists of ‘physicality’ and then to the ideas of Planck, Einstein, Bohr and Heisenberg, quantum science and later. The physicist view of evolution from ‘Planck’s time’ has been discussed. The universe was created with a ‘big bang’ along with the primordial sound of ‘OM’. The universe has expanded at a phenomenal velocity of c2 to c to c4 to c3 (numerically) to much lower than c. There seems to be some mathematical logic to it. It took 105 years before photons could dissociate themselves so that light could travel through space at a velocity of 3 x 105 km/second. It continues to expand today as predicted by Hubble’s theory. It was as hot as 1032 K in the beginning and now it is as cold as 2.7 K today. There could be countless ‘universes’ like this one. Hence, it is thought that there are ‘multi verses’. Not only that, if it is so, it must have gone through a process of contraction exactly the way it had expanded; the conclusion is derived from the law of symmetry followed by nature. The theory of ‘proton decay’ confirms this idea. But nobody knows it for sure because physicists wish to see the evidence that should be qualified mathematically. They are searching for ‘particles’ that may take them close to ‘the true nature of reality’. There are doubts that they will ever discover one. ‘The true nature of reality’ may be beyond the perceptive capabilities of the ‘human mind’. Then there is the ‘Cosmic Consciousness’, who plays His game. ‘Human Consciousness’ finally merges with ‘Cosmic Consciousness’ because both are finally the same. During the process of the destruction of the universe, the ‘Cosmic Consciousness’, Lord Shiva, plays his ‘Rudra Tandava’, finally merging ‘Himself’ into ‘Himself’ before initiating the process of creation once again. The glory of the lord is well described in ‘Geetopadesham’. However, during the process of creation and its subsequent destruction, the ‘Divine’ continues to play ‘dice’. But what kind of ‘dice’ does He play? His ‘dice’ are probably not normal dice with only limited possibilities, His are dice with infinite possibilities. He, the ‘Divine’ decides His choice as He wishes. And that is ‘His’ game, He is at liberty to play. It is said, “God only knows the truth”. References 1. (Bohr, Niels, 1958), Atomic Physics and Human Knowledge, New York, John Wiley & Sons 2. (Capra Fritjof , 1976), The Tao of Physics, Flamingo 3. (Deshpande Dhanajay, 2007), Modern Sciences in Vedas, Mumbai,Bhartiya Vidya Bhavan 4. (Dispenza Joe, 2014), You are the Placebo – Making your Mind Matter, Hay House, India ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 544-561 Sharma, N. D., The Theory of Evolution of the Universe & Cosmic Consciousness: Scientific & Spiritual Viewpoints 561 5. (Einstein Albert, 1954), Ideas and Opinions, New York, Crown Publishers 6. (Einstein Albert, Infeld Leopold, 1938), The Evolution of Physics, New York, Simon and Schuster 7. (Gamow George, 1947), One Two Three – Infinity, New York, The Viking Press 8. (Heisenberg Werner, 1971), Physics and Beyond, New York, Harper and Row 9. (Heisenberg Werner, 1961), Physics and Philosophy, New York, Harper and Row, 1961 10. (Klostermaier Klaus K., 2004), The Nature of Nature – Exploration in Science, Philosophy and Religion, Chennai, The Theosophical Publishing House 11. (Lidley David, 2008), Uncertainty – Einstein, Heisenberg, Bohr, and the Struggle for the Soul of Science, New York, Anchor Books, 2008 12. (Lipton Bruce H., 2010), The Biology of Belief, Hay House India 13. (Morris Richard, 1987), The Nature of Reality – The Universe after Einstein, New York, The Noonday Press 14. (Pagels Heinz R., 1982), The Cosmic Code, New York, Dover Publications 15. (Swami Rama, 1996), Perennial Psychology of the Bhagavad Gita, The Himalayan international Institute of Yoga Science and Philosophy 16. (Stephen Hawking, 1988), A Brief History of Time, Bantam Books 17. (Stephen Hawking, 2001), The Universe in a Nutshell, Bantam Books 18. (Stephen Hawking, 2008), The Theory of Everything, Phoenix Books 19. (Stephen Hawking, Mlodinow Leonard, 2010), The Grand Design, Bantam Books 20. (Weinberg, Steven, 1979), The First Three Minutes, New York, Bantam Books 21. (Vivekananda Swami, 1944), Letters of Swami Vivekanand, Advaita Ashrama, Page 281-283. 22.(Vivekananda Swami, 1994), Complete Works of Swami Vivekananda, Advaita Ashrama, Vol: 8; Page 233. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 303 Article Roads to Consciousness: Crucial Steps in Mental Development (Part I) Uwe Saint-Mont * Nordhausen University of Applied Sciences, Germany Abstract This contribution explains several “roads to self-awareness”, all of them based on the natural sciences. The first one follows our bio-psychological evolution. The second road starts with the engineer’s point of view and mainly builds on information science and technology, in particular robotics. The third road taken is the most abstract - It exploits complex dynamic systems and their emergent properties. Despite their different origins and methods, these lines of investigation converge. That is, the findings of various fields can be combined into a unified theory of mind and self-awareness, which is the main purpose of this paper. This overall synthesis suggests that the mind results from a multi-hierarchical organizational structure, and self-reflexive flows of information in embodied systems. In addition to this, stable self-awareness appears spontaneously in sufficiently complex robots, when the system’s capability of describing itself crosses the level of conceptually clear information processing (thinking). As an application, one obtains a number of construction principles for mentally developing systems that are explained towards the end of this contribution. Part I of this four-part Article includes: 1. A Psychobiological Theory of Self-awareness. Keywords: Self-consciousness, self-awareness, free will, dynamic systems, hierarchical systems, language. 1. A Psychobiological Theory of Self-awareness It’s the brain in a body in a world that matters (Smith 2009) In a sense, much of the reasoning of the first section is well-known. However, it is one thing to be aware of some relevant components and steps to be taken. It is quite another to assemble these pieces into a logically-sound blueprint of an extremely complex machine. * Correspondence: Uwe Saint-Mont, Nordhausen University of Applied Sciences, Weinberghof 4, 99734 Nordhausen, Germany. Email: saint-mont@fh-nordhausen.de ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 304 Step 1: Information processing. The most important property of (animal) nervous systems is that they process information. The incoming information, the input of the system, stems from the outside world. This input may be stored and internally processed in many ways. Often, the stimuli have to be transformed into behavioural responses that are adequate with respect to the momentary situation. In a nutshell, stimuli are processed somehow in order to reach some behavioural response. This Stimulus-Organism-Response paradigm is a classic, introduced by behaviouristic psychology about one hundred years ago (Watson 1913). Since a classic computational device reads input, processes it, and produces an output, “S-O-R” (“Input-Process-Output”) is also the most fundamental model of information processing in the computer sciences. Step 2: Representation. In order to produce reasonable motor actions, the brain needs to represent relevant parts of the external world. These representations are based on the input provided by the sense organs, and every sense organ is associated with typical units or items: touches, smells, tastes, sounds, and, of course, images. The items may be stored and retrieved from an internal memory or be evoked by some external stimulus. But these are details. The point is that, altogether, they constitute a (possibly very crude) model of the world which, despite all the interrelations amongst the items, must be based heavily on sensory input if it is to be of any value to the individual. For human beings, images are by far the most important representations. Processing Image Taste Touch Smell Sound Illustration I1 (Various internal representations, e.g., of a single external object) Contemporary scientists face a similar problem: If a robot is to accomplish some task, it first of all needs to be informed about (relevant aspects) of its environment. Thus a crucial question becomes how to represent or “model” the external world in the robot. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 305 Step 3: Integration. Given some external object, this object is perceived by various sense organs: An observer sees a cup of coffee, smells its odour, recognises its temperature, and tastes the characteristic flavour. All these bits of information, transmitted by various channels – to use modern jargon – need to be integrated into a comprehensive and single impression: a fine cup of coffee, or, more precisely, the cup of coffee as you perceive it. Gestalt psychology stressed the necessity of integration with respect to visual perception; but also many contemporary authors emphasize that diverse sensory impressions need to be combined. Damasio (2010) calls the integrated chunks of information a “map”. In a chapter entitled “Putting it together”, he highlights the role of the brain stem in this endeavour. Step 4: Representation of own body. There are not just sensory impressions of the external objects. The mental realm also contains representation(s) of the animal's physical body or body parts. These special items are rather easy to obtain, since all input information is associated with sense organs that are embedded in the physical body. Processing Touch Image Bodyrelated Sensations Taste Sound Smell Illustration I2 (Internal representation of body parts or body-related phenomena) Given this, there is (at least, at first) not much special about one’s own body. Various sensory impressions are combined into one mental entity, typically called a body image (cf. Gallagher 2006, De Preester and Knockaert 2005). In other words, any animal or robot, possessing a body and equipped with sensory organs is able to perceive its own body and may thus form a comprehensive body image. But although, in a sense, it is a map like any other map, there is something peculiar about it. You perceive your own body from a unique perspective. Owing to your viewpoint, you see at least parts of it, e.g., your arms, chest, belly, legs and feet. Recognizing your own voice may even be easier than listening to others. Moreover, this – your (integrated) body map takes centre stage. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 306 In P r o c e s s i n g Out Action or Reaction (R) Stimulus / Sensory Input (S) Internal Processing (O) Illustration I3 (Circular Information Processing: – the sensorimotor loop) Step 5: Circularity. On the one hand, it is the body which is receiving external information. On the other hand, the body is acting in the outside world. Therefore, things start to become circular here: The individual takes action in the real world, causing some change there, which subsequently - within hours, minutes, or seconds - may have some noticeable consequence. In other words, for every animal but also every human being and every robot, anything takes place around a centre which is the personal body (being agent as well as observer). For this situation, computer scientists coined the term “embodied cognition”, and placed it in stark contrast to traditional artificial intelligence (AI): “Instead of emphasizing formal operations on abstract symbols, the new approach…foregrounds the fact that cognition is a highly embodied or situated activity…, and suggests that thinking beings ought therefore be considered first and foremost as acting beings” (Anderson 2003, p. 91, italics in the original). “Grounded cognition” is also a prominent new concept in psychology: “[It] rejects traditional views that cognition is computation on amodal symbols in a modular system, independent of the brain’s modal system for perception, action, and introspection” (Barsalou 2008). With the “sensorimotor loop” (Der & Martius 2012) or “perception-action” loop (Shapiro 2010) in place, perceptions are always related to the body, which subsequently may take suitable, i.e., input-dependent actions (S-O-R). Starting with motor actions, they and their consequences can be perceived and may have some impact on the body (R-S-O). Finally, it is only the body that can take action and perceive what has happened (O-R-S). Various iterations of the loop (S-O-R-S-O-R-...) reveal that there is something special about the body (O): It does not just take centre stage with respect to perceiving (it has a unique ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 307 perspective), it also takes centre stage with respect to acting – its “effectors”, i.e., its hands, feet etc., change the environment. Using this loop effectively means learning what consequences an action has, i.e., an inept beginner may evolve into an adept master. Subsequently the processing within the body may choose a certain action in order to provoke a certain effect on the body. Accordingly, science nowadays distinguishes between the (integrated) body image which is mainly sensory, the (complete) body schema which is both sensory and motoric, and agency which is mainly motoric (De Preester and Knockaert 2005). But, of course, all these entities are intensely linked. In humans, precise hand-eye coordination is nothing but a tight feedback loop of the above kind: We embark on a certain action, observe intermediate results, may thus alter our (re)actions, until, finally, we obtain a desired result involving some external object or one’s own body. Obviously, there are many feedback loops around, involving other effectors and sense modalities. Moreover, internal feedback loops within the brain seem very likely. We may thus simulate a certain action and anticipate its results without actually performing it in the real world. Step 6: Self-perception. The crux of the Chinese room argument (Searle 1980) is that the room (or anybody in it) does not know what is really going on: Received input is merely transformed into output in a perfect way. The machinery has no concept, no map or token for itself. With the flow of information changing drastically, and the body becoming a major player, the situation is completely different, and qualitatively new “emergent” phenomena become likely. If action and perception are closely related, e.g., if the animal's (own) body is acting and - almost at the same time - the animal perceives that the body (located in the centre of activity, and being of paramount importance) is in motion, it is a small step to assume that the animal “notices” itself. That is, it observes that there is something special about this body; that a distinction should be made between oneself and the rest of the world. As human beings rely mostly on the visual sense, the perceived image of the own body is by far the most important representation of oneself. Processing Touch Smell Body Image Taste Sound Image Illustration I4 (An accentuated image/representation of the body emerges) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 308 Due to the circular situation, the body plays a double role. It is a (rather) passive object being perceived and (its map) being processed. At the same time, it is the active subject, acting in the external world. On the one hand, just like any other object, the body is perceived by the sensory organs, and represented by a cognitive, i.e., internal map. On the other hand, the body’s nervous system, in particular its brain, is doing all this processing. That’s a very peculiar and unique property, distinguishing the body and its (mental) activity from all the other objects around. All perceptual as well as motoric information is linked to the brain. More precisely: Within the flow of information coming from the senses and finally resulting in motor actions resides “central processing”. The brain’s mental transformations are an integral part of the complete situation, or – rather - a pivotal element of/in the sensorimotor loop. Now, if feedback is strong and rather instantaneous, i.e., if the various perception-action loops are tight and numerous, the body and its mental processes can hardly escape their own presence. Thus a straightforward question arises: How much do they “notice” their own activities? Or, to put the question slightly differently: How much does a body endowed with an information processing unit understand about its status, i.e., the role it plays in the above situation? In particular, is it able to distinguish between private and external, self vs. context? Obviously, the answer to the latter question forms a continuum, the continuum of selfawareness. One extreme consists of beings (be they living or artificial) without the slightest idea about themselves. The other extreme shows up in healthy, grown-up humans who know exactly where they are and what they are doing. In between seem to be animals (and perhaps robots) that - more or less - understand their situatedness. Depending on their “equipment” (both mentally and physically) they approximate the “human end” of the continuum of self-awareness to varying degrees. However, since complex life forms originated more than half a billion years ago and humans are the only conscious species we know, it also seems to be very difficult to overcome obscurity, and to reach the “enlightened” endpoint. Thus a straightforward question is which powerful tool(s) enabled man to get there. Step 7: Language. The crucial innovation of homo sapiens is an effective, omnipresent language. With the naming of objects, the verbal description of facts and the narrative planning of actions, a second, language-based internal representation (i.e., model) of the real world evolves. Although the verbal model is strongly connected with the first (mainly visual) representation of the world, the individual has two distinct ways to realize things. Typically, two representations of one and the same fact are available – an image and a name. A concept is just this: Some sensory impression plus a corresponding verbal description (de Saussure 1907). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 309 Processing Image 1 Image 2 Sensory input Name 1 Name 2 Name 3 Illustration I5 (Concept formation. Concept = word plus meaning) With language comes conceptual precision and clarity. One may systematically name objects and delineate a situation. Whereas maps are located on the perceptual “side” of the sensorimotor loop, speech production is an active feature, rather located on the motor “side”. Thus language immensely helps in describing, analysing, and moving in the world we inhabit. It makes way for a deeper understanding of our natural and social environment, our place in it, and our personal characteristics - be they external (such as the expression on my face) or internal (e.g., the mood I am in). To cut a long story short, many scientists and philosophers think that our exclusive language skills make the difference (e.g. Deacon 1997, Arbib 2001 & 2014, Hauser et al. 2002): As an extremely versatile and powerful tool, language is the single most important disparity between man and animals (even the most developed ones). It seems to be no coincidence that those animals considered closest to us (in particular certain primates, whales and birds) have remarkable language competences. Moreover, it has been reported that people who learned language late in their lives refer to themselves as some “phantom” that existed before. See, for example, the “extraordinary mind of Helen Keller” in Donald (2002, Chapter 6), and Schaller (1991). Step 8: A special image and a peculiar name. In particular, perception and language yield two distinct representations of the subject. There is a nonverbal and a verbal description of oneself available: the image of the body – which already has had an accentuated position - and its (specific) name. Body and name are not like all the other objects, there is something special about them, for word and image – both - represent the individual. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 310 Processing Image 1 Name 1 Body Image Name Sensory input Name 2 Illustration I6 (The Self-Concept = Body Image & corresponding name) Since the purpose of our most important sense organs is to collect information about the outside world, these organs are directed away from us. However, when we look into a mirror the view is thrown back. I see my own body and my face, a peculiar part of my body, distinguishing myself from everybody else in the world. It is surely no coincidence that, with the help of this strong and immediate visual feedback, at least some animals of a few species are able to recognize themselves (Gallup 1970). They notice that the body and face they encounter are something special, that this impression differs from all other objects. (For an up-to-date overview of the species passing the “mirror test” cf. the entry bearing the same name in the English wikipedia.) In other words, with the help of the mirror’s immediate feedback, there is an additional loop, and the mental processes in an animal’s body are able to distinguish between own and alien. That is, in front of a mirror, the animal - or rather its information processing - is able to draw a (cognitive) line between its individual existence and the rest of the world. In this sense, the mirror acts as a catalyst towards self-awareness. However, if these animals look in a different direction, the loop is gone and they seem to lose their fundamental insight almost immediately. With our sense organs intact, humans - but also our cousins in the animal kingdom - perceive a rich model of the real world. That is, without any effort, we all observe what is going on around us. Homo sapiens, however, is the only species that is able to describe the situation in a second, completely different way. The crucial point seems to be that humans with a versatile, powerful language system possess a second (verbal) tier and thus a fully functional “internal mirror”. Step 9: Self-Awareness. Already within the perceptual model alone, there is a special entity: the body. Since it is the central unit, all action taking place around it, and observation being directed towards it, it plays the primary-role. In the world of language all kinds of objects and phenomena are given names. Here, too, evolves a concept with a special meaning. It is the concept that names the individual’s body and anything ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 311 directly related to it, such as the visual appearance, the sound of the voice, actions initiated by the body, and internal states. From the very beginning of verbal utterances, the body map and the word used for myself are close. For what is the meaning of the latter concept? Its semantics are always very much related to the body’s perspective, its parts, its actions, and, last but not least, the mental operations going on within the very head of this body. When processing words and sensations, the body image is reflected in its corresponding name and the name has a counterpart in the corresponding body image. Something extraordinary happens when these parts, two different representations for the same “thing”, melt into a single unit. Image and name combined constitute a concept of oneself (or one’s self, respectively). This concept (“I” / “me”) is very different from all other concepts: It describes the centre of existence, the source of actions and the spot where all perceptual input converges. In the verbal realm, everything that is going on “revolves” around this crucial token. The entity that emerges is a self-concept of the individual, and the individual becomes selfconscious, i.e., fully aware of its position in the world. Identifying the body’s name with the body’s image is the crucial step that yields the self: an entity in the middle of everything, right at the centre of action and sensation, yet distinctively different from anything else in the world, and of paramount importance. Processing Image 1 Body Image Image 2 Name 1 Name Name 2 Illustration I7 (In the mental realm, clear self-awareness is the result of a crisp, stable distinction between the body concept and anything else) Since step #9 is crucial, let us describe it once again from a more abstract point of view: Animals of all species possess at most one elaborated perceptual model. Some, like dolphins, use complex communication systems in addition. However, homo sapiens seem to be the only species with two very rich systems of description. Although they are closely related, they exist in their own right, and there is a pronounced difference between the world as we perceive it and the world we are talking about. An image and a concept are completely different chunks of information. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 312 Animals need the help of an external mirror to encounter themselves. With a rich perceptual as well as a sophisticated verbal model, that’s different: Each of these models can serve as an “internal mirror” to the other. Moreover, both include a marked representation of oneself: the body map on the one hand, and a peculiar word for the individual on the other. In other words, the reflection of the concept “I” is the body map; and the body image is represented by the term “I” in the realm of language. This internal feedback loop is immediate, tight and strong. In order to reach a clear understanding of oneself, all that is still needed is the identification of word and map, of a peculiar name and its visual image. When these two objects fuse, a comprehensive concept emerges, encompassing all properties belonging to the extraordinary entity right at the centre of everything that is going on. On the one hand, the chunk of information standing for oneself is body-related (all we sense, feel, think and do at a certain moment in time); on the other hand, it is a clear-cut, precise concept. On the one hand, it is passive/receptive (e.g., the image we see in a mirror upon opening our eyes), on the other it is active/motorial (e.g., planning, volition, and taking action). Thus a personal self is born, one’s very identity established. One could also say that the personal self comes into existence due to a permanent, stable distinction between oneself (or: one’s self) and anything else. Learning the distinction between own and alien is considered crucial in developmental psychology. Rochat (2003) writes [italics in the original]: “Until the middle of the second year when linguistic and symbolic competencies start to play a major role in the psychic life of children, self-awareness remains implicit. It is expressed in perception and action, not yet expressed via symbolic means such as words. Prior to approximately 14–18 months there is yet no clear evidence that the children perceive traces of themselves, as standing for themselves, only themselves, and no one else, such as the little footprints they might leave in the mud or the image they see in the mirror.” He calls the crucial step “identification”: “At this level, the individual manifests recognition, the fact that what is in the mirror is ‘Me,’ not another individual staring and shadowing the self.” In other words (Saint-Mont 2001): Self-awareness emerges when we learn to draw a clear-cut cognitive line between us and the rest of the (perceived) world. It is this permanent, stable distinction which constitutes personal awareness (see the last and the next illustrations). We are self-conscious beings, aware of our individuality, because of a stable contrast between a world “out there” and ourselves (or “our selves”, respectively) Yet another way to express the step to self-awareness is to say that we are no longer strangers to ourselves. Instead of looking at ourselves from the outside, always with a certain distance, we understand that we are both the one perceiving and the one being perceived, that we are acting and, at the same time, observing what we are doing. Listening while we are speaking triggers the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 313 insights that (1) speaker and listener are the same person, and (2) that we are trying to understand our own words, not somebody else’s. In a nutshell, we come into our own, distinguish our identity from all others, and recognize our self (or: ourself) in a clear, conceptual way. Illustration I8 (Given a person and their environment, conceptually clear self-awareness distinguishes oneself - one’s self - from anything else) This step is crucial, since we thereby reach the “enlightened” end of the mental continuum. The centre of all perception and activity leaves vagueness behind, the human agent reaches a completely new level of insight – the cognitive level. (“Cognitive” meant in a narrow verbalconceptual sense; as opposed to imprecise emotions, multifaceted perceptions, not integrated lines of information processing, and a fuzzy perforated boundary between “inside” and “outside”, oneself and others.) That is, man finally understands the basic setup of the game and his distinguished role in it. Upon integrating all individual-related information into one conceptual entity, he forms an identity. Equivalently, one could say that upon establishing a stable frontier between own and alien the personal identity is assembled. The boundary is mainly conceptual and it is fundamental to all cognitive processes, since it creates a precisely defined “me”. So, equivocally speaking, “self comes to mind” (Damasio 2012), whereas, before, there was just “the feeling of what happens” (Damasio 1999). Step 10: Major consequences The steps taken seem to be straightforward. In particular, I described the last, crucial step as if it appeared all of a sudden, in a certain moment of “enlightenment”. Of course, in a certain sense, establishing a self is like picking a ripe fruit from the tree of knowledge. However, in the physical world, developments take time. First, it is well-known that new-borns need many months to develop the mental capacities necessary, in particular language skills, for them to finally reach their selves. Second, the crucial insight may appear all of sudden, but it may also be ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 314 forgotten in a minute. Therefore, third, it takes months until the “Me-But-Not-Me dilemma” (Rochat 2003) is finally dissolved, i.e., a stable individual identity endowed with clear selfawareness is established. Fascinating as these developmental details may be, even more important is the reorganization of the psychological arena that occurs subsequently. With a perceiving and acting agent in the middle, perfectly aware of its position in the world, the information flow is altered dramatically. The self “coming to mind” triggers a fundamental reorganization of the mental landscape and completely new effects emerge: 1. Thinking becomes conceptually clear 2. Planning is thus rendered deeper and more complex 3. Subsequent actions taken are better-aimed 4. Attention steers the sensors towards the most interesting phenomena 5. Externally, individuals can quite systematically explor their whereabouts 6. Internally, they may explore their mental lives (feelings, preferences, traits, etc.) 7. Thus they gain a much deeper understanding of their status and development 8. Memory can become more selective, saving important information first 9. An extended self-view with an extensive autobiographical memory occurs 10. A sense of property emerges (all things that belong to me, but not to others) Altogether, step by step, these abilities potentiate the individual’s reach, and, make no mistake, it is the developing agent that is actively extending its force. There is an owner who learns to handle the mental and physical tools available, and, in the end, can apply them as he / she pleases. Fortunately for us, it turns out that human brains are embedded into a versatile body with an appropriate size, and well-functioning in almost any natural environment, on land as well as in water. Even more important is the fact that we are able to design, to change our environment with the help of very sophisticated effectors: our hands (Wilson 1998). That’s a lucky coincidence, since self-awareness could also be “locked” in a body tailored to a narrow ecological niche; just suppose you were a raven, a dolphin or an elephant... On their own, individuals can survive: they can assemble tools and equipment, hunt, produce clothing, and may even build a hut. However, many hands and brains, working together, are needed to piece together megalithic sites, pyramids, or walls stretching thousands of miles. With the help of language, writing and many more cultural techniques, man has been able to organize larger, work-sharing, stable groups that turned out to be the nucleus of complex societies. Nowadays, this historic quest seems to be cumulating in one truly global culture. Impressive as all these steps are, we have omitted the single most important one, occurring quite early and adding a completely new dimension to our cognitive lives. This single most important ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 303-315 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part I) 315 personal insight is the detection of time. Unlike all animal species, we do not just live in threedimensional space: Looking back, we see that we were younger, with people telling stories about our birth, when our subjective life started. Looking ahead, however, each and every one of us has to concede that we are growing older, until finally, our lives are over. Understanding the past, and foreseeing at least a part of the future is an invaluable gift, it deepens and widens our consciousness immensely. However, this gift inevitably comes with knowledge about our inevitable fate. Each and every one of us must foresee and thus face the fact of death, i.e., a limited existence in time. Consciousness has been a great invention, perhaps it has been the most powerful innovation ever since the Cambrian explosion (Cowen 2013), reaching a completely new level of insight and complexity, shaping much of us (our culture, and history), and altering the face of the planet. Nevertheless, self-awareness - in essence a mental borderline - comes with restrictions and limits: Opening one’s eyes in the middle of the night won’t make the sun shine, since the sensory system and the view of the world it provides are not affected by cognitions. In more general terms, consciousness is a higher-level mental process with a certain influence. However, this process neither understands nor controls our psycho-physiological machinery completely. Freud and many others have pointed out that major mental tokens, like motivation, emotions, drive, pleasure or pain are beyond its reach. There is both voluntary and involuntary motor function. Moreover, everybody is born with a certain set of physical and mental properties. These properties constitute basic conditions under which our lives evolve. (It really makes a difference if one is blind or keen-eyed, emotionally stable or fragile, can move their limbs or not.) Although we are able to talk about almost anything, we are clearly aware of much and we are able to change some conditions, there are always many boundary conditions that we may neither oversee, nor understand, nor are able to alter. So, finally, there we are: A well-defined identity with a distinct personality, precisely knowing where it is located in time and “space” (the latter being physical and social). In all the fields described, our boundaries have widened. However, inevitably, our psychological life is tied to a particular body. Instead of being like a “spirit hovering above the waters”, we are “embedded intelligence”, inseparably linked to some physical entity, to the extent of being this body’s agent. (Continued on Part II) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Article Measuring the integrated information of a quantum mechanism Larissa Albantakis 1,4 * , Robert Prentner 2,4 1 2 3 4 arXiv:2301.02244v1 [quant-ph] 4 Jan 2023 * Citation: Albantakis, L.; Prentner, R.; Durham, I. Measuring the integrated information of a quantum mechanism. Preprints 2023, 1, 0. https://doi.org/ Copyright: © 2023 by the authors. Licensee MDPI, Basel, Switzerland. This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY) license (https:// creativecommons.org/licenses/by/ 4.0/). and Ian Durham 3,4 Department of Psychiatry, University of Wisconsin–Madison, Madison, WI 53719, USA Munich Center for Mathematical Philosophy, Ludwig-Maximilians-University Munich, 80539, Germany; robert.prentner@amcs.science Department of Physics, Saint Anselm College, Manchester, NH 03102, USA ; idurham@anselm.edu Association for Mathematical Consciousness Science, Munich, Germany Correspondence: albantakis@wisc.edu Abstract: Originally conceived as a theory of consciousness, integrated information theory (IIT) provides a theoretical framework intended to characterize the compositional causal information that a system, in its current state, specifies about itself. However, it remains to be determined whether IIT as a theory of consciousness is compatible with quantum mechanics as a theory of microphysics. Here, we present an extension of IIT’s latest formalism to evaluate the mechanism integrated information (ϕ) of a system subset to finite-dimensional quantum systems (e.g., quantum logic gates). To that end, we translate a recently developed, unique measure of intrinsic information into a density matrix formulation, and extend the notion of conditional independence to accommodate quantum entanglement. The compositional nature of the IIT analysis might shed some light on the internal structure of composite quantum states and operators that cannot be obtained using standard information-theoretical analysis. Finally, our results should inform theoretical arguments about the link between consciousness, causation, and physics from the classical to the quantum. Keywords: causal analysis; causation; quantum information theory; entanglement structure; multivariate interaction 1. Introduction Integrated information theory [1–4] stands out as one theory of consciousness that explicitly proposes a formal framework for identifying conscious systems. Specifically, IIT provides requirements about the intrinsic causal structure of a system that supports consciousness, based on the essential (“phenomenal”) properties of experience. Its formal framework evaluates the causal powers that a set of interacting physical units exerts on itself in a compositional manner [1,4–7]. IIT does not presuppose that consciousness arises at the level of neurons rather than atoms, molecules, or larger brain areas, but assumes causation to be a central concept for analyzing a physical system across the hierarchy from the microphysical to the macroscopic [2,8–11]. One prediction of IIT is that consciousness appears at the level of organization at which the intrinsic causal powers of a system are maximized [2]. To that end, IIT offers a formal framework for causal emergence that compares the amount of integrated information of macroscopic causal models to their underlying microscopic system descriptions [9,10]. Whether causality plays a fundamental role in physics, in particular in quantum physics, is, however, contested [12,13]. IIT’s causal framework has been formalized for discrete dynamical systems in the classical realm [1,4,14–16]. Accordingly, in prior studies [8–10], micro-level systems corresponded to classical causal networks [17,18], constituted of individual, conditionally independent physical units, that can (in principle) be manipulated and whose states can be observed. Thus, it remains to be determined whether IIT is compatible with quantum mechanics [19,20]. Here, we are interested in the question of whether it is possible to apply or extend the causal framework of IIT to quantum mechanics, starting with IIT’s measure of mechanism 2 of 24 integrated information (ϕ) [4,6]. Several attempts to apply the general principles of IIT to quantum systems have recently been proposed [21–23]. Of these, the work by Zanardi et al. [22] comes closest to a direct translation of the previous version of the theory (“IIT 3.0”) [1] into a quantum-mechanical framework. However, this translation is not unique, does not converge to the classical formalism for essentially classical state updates, and also does not explicitly take the philosophical grounding of IIT as a theory of consciousness into account. Our objective is to accurately transform the various steps of the IIT formalism in its latest iteration (“IIT 4.0”) [4,6] to be applicable to both classical and quantum systems. As a first step, here we propose an extension of the IIT formalism to evaluate the integrated information (ϕ) of a mechanism within a system [6] to quantum mechanisms (e.g. quantum logic gates). To enable a direct quantitative comparison, quantum integrated information should converge to the classical formulation if the quantum system under consideration has a classical analog. Our main contributions, of merit beyond the scope of IIT, are (1) the translation of a newly defined, unique measure of intrinsic information [6,24] to a quantum density matrix formalism, and (2) a formulation of the causal constraints specified by a partial quantum state. To that end, we extend the notion of conditional independence and causal marginalization [18] to accommodate quantum entanglement. In the results section, we will apply our theoretical developments to classical computational gates and their quantum analogues (such as the CNOT gate), as well as quantum states and gates without a classical counterpart. The additional challenges of evaluating the integrated information of an entire quantum system will be outlined in the discussion. While our investigation is based on IIT’s formal framework, it raises questions that apply to any theory of consciousness and its relation to (micro) physics [21,25,26]. However, we also want to emphasize that this work is not concerned with the question of whether biological systems (in particular the brain) should be treated quantum-theoretically or classically. The question of whether a theory of consciousness is generally applicable across microscopic and macroscopic scales and thus consistent with our knowledge of micro physics is important in either case. Our work is also not directly related to the potential role of consciousness in quantum measurements and the operational collapse of the wave function [27–29], although we briefly discuss several difficulties in applying IIT’s causal analysis to measurement dynamics. At the very least, our results should inform theoretical arguments about the link between consciousness, causation, and physics from the classical to the quantum [30]. Finally, the compositional nature of the IIT analysis might also shed some light on the internal structure of composite quantum states and operators that cannot be obtained using standard informationtheoretical analysis. To that end, we provide python code to analyze quantum mechanisms of two and three qubits, available at https://github.com/Albantakis/QIIT (accessed on 30 December 2022). 2. Theory The purpose of IIT’s formal analysis is to evaluate the irreducible causal information that a system in a particular state specifies about itself. Notably, IIT’s notion of causal information differs from other information-theoretical measures in multiple ways: it is intrinsic (evaluated from the perspective of a mechanism within the system), state-dependent (evaluated for particular states, not state averages), causal (evaluated against all possible counterfactuals of a system transition [17,18]), and irreducible (evaluated against a partition of the mechanism into independent parts). Moreover, the IIT analysis is compositional [5]: instead of only analyzing the system as a whole, or only its elementary components, any system subset counts as a candidate mechanism that may specify its own irreducible cause and effect within the system. The IIT analysis thus evaluates the irreducible cause-effect information (ϕ) of every subset of units within the system [6], which amounts to “unfolding” the system’s cause-effect structure. 3 of 24 In the following, we will extend IIT’s ϕ-measure, the integrated information of a mechanism, to be applicable to finite-dimensional quantum systems. While the full IIT analysis assumes a dynamical system of interacting units, mechanism integrated information (ϕ) can be evaluated in a straightforward manner for any type of input-output logic, such as sets of logic gates, or whole computational circuits, as well as information channels (see Figure 1 as an example). For a classical template of our quantum version of mechanism integrated information (ϕ) we follow Barbosa et al. [6], including minor updates within the most recent formulation “IIT 4.0” [4], which is briefly reviewed in the following. As a result, the quantum integrated information of a mechanism as defined below coincides with the classical measure [4,6] if the quantum system under consideration has a classical analog. 2.1. Classical Systems In the canonical IIT formalism, a classical physical system S of n interacting units is defined as a stochastic system S = {S1 , S2 , . . . , Sn } with finite, discrete state space ΩS = ∏i ΩSi and current state st ∈ ΩS [6] that evolves according to a transition probability function TS ≡ p(st+1 | st ) = Pr(St+1 = st+1 | St = st ), s t , s t +1 ∈ Ω S , (1) with the additional requirement that S corresponds to a causal network [6]. This implies that the conditional probabilities p(st+1 |st ) are well-defined for all possible states ∃ p ( s t +1 | s t ) ∀ s t , s t +1 ∈ Ω S , (2) with p(st+1 |st ) = p(st+1 |do (st )) [17,18,31,32], where the “do-operator” do (st ) indicates that st is imposed by intervention. Moreover, the individual random variables Si ∈ S are assumed to be conditionally independent from each other given the preceding state of S, n p(st+1 | st ) = ∏ p(si,t+1 |st ), (3) i =1 which has to be revisited in the quantum case. If S is an open system within a larger universe U with current state ut ∈ ΩU , variables W = U \ S are treated as fixed background conditions throughout the causal analysis [1,6]. A mechanism M ⊆ S is a subset of the system S with current state mt ∈ Ω M . The intrinsic information that a mechanism M in state mt specifies over a “purview” Zt±1 ⊆ S, is defined by a difference measure ii(mt , Zt±1 ), which quantifies how much mt constrains the state of Zt±1 compared to chance, but also takes its selectivity into account (how much the mechanism specifies a particular state of Zt±1 ) [4,6]. The mechanism’s integrated information ϕ(mt , Z, θ ) is then evaluated over the maximal cause and effect states z0c/e identified by the intrinsic information measure. It quantifies how much the mechanism mt constrains z0c/e as one mechanism, compared to a partition θ θ = {( M(1) , Z (1) ), ( M(2) , Z (2) ), . . . , ( M(k) , Z (k) )}, (4) of the mechanism and purview into k independent parts [1,6]. Below we will define all relevant quantities for computing the mechanism integrated information ϕ(mt ) following Barbosa et al. [6] with minor updates from [4]. Figure 1 outlines the steps of IIT’s causal analysis for a simple example system, a COPY-XOR gate. 2.1.1. Cause and effect repertoires How the state of a mechanism M = m constrains the possible states of a purview Z is captured by a product probability distribution π ( Z |m), which can be computed from the 4 of 24 Figure 1. Outline of the IIT analysis applied to a classical COPY-XOR gate. (a) The COPY-XOR gate and its (deterministic) transition probability function TS depicted by a probability matrix. Unit C is a copy of the input bit A, and D corresponds to an XOR function of both input bits (A, B). For input state AB = 10 (also denoted 10 AB ) the COPY-XOR gate outputs CD = 11 (denoted 11CD ). (b) Based on TS , we can identify the intrinsic effect of a mechanism M in its current state m over a purview Z as the effect state z0e with maximal intrinsic effect information iie . For m = 10 AB and Z = CD, the intrinsic effect is z0e = 11CD . (c) Next, we assess the irreducibility of the intrinsic effect by computing the integrated information ϕe (m, Z ) over the minimum partition (MIP). (d) To identify the maximally irreducible effect of a mechanism m, we compare ϕe (m, Z ) across all possible effect purviews Z. Here, the maximally irreducible effect of m = 10 AB is z∗e = 11CD , because it specifies a maximum of ϕe and is the largest purview that does so (see text for details). (e) For a given system, we identify all maximally irreducible causes and effects. Given the input state AB = 10, the classical IIT analysis identifies two irreducible effects, the first-order mechanism 1 A specifies the effect 1C , and the second-order mechanism 10 AB specifies the effect 11CD . Given the output state CD = 11, the IIT analysis identifies three irreducible mechanisms, including the mechanism 1D with purview 10 AB or 01 AB (which are tied). Both intrinsic information (ii) and integrated information (ϕ) are quantified in “ibit” units (see text below). 5 of 24 system’s transition probability function (Eqn. 1) [1,6,18]. Specifically, πc ( Z |m) = π ( Zt−1 |mt ) is the “cause repertoire” of m over Z, and πe ( Z |m) = π ( Zt+1 |mt ) is the “effect repertoire”. Without lack of generality, in what follows we will focus on effects of mt on purviews Z = Zt+1 and omit update indices (t − 1, t, t + 1) unless necessary. To capture the constraints on Z that are due to the mechanism in its state (M = m) and nothing else, it is important to remove any contributions to the repertoire from outside the mechanism. This is done by “causally marginalizing” all variables in X = S \ M [1,6,18]. When evaluating the constraints of m onto a single unit Zi ∈ Z, causal marginalization amounts to imposing a uniform distribution as p( Xt ). The effect repertoire of a single unit Zi ∈ Z is thus defined as πe ( Zi | m) = |Ω X |−1 ∑ p(Zi,t+1 | mt , xt ). (5) xt ∈Ω X In the general case of an effect repertoire over a set Z of | Z | units (where | Z | denotes the cardinality of the set of units Z), each Zi ∈ Z must receive independent inputs from units in X = S \ M to discount correlations from units in X with divergent outputs to multiple units in Z (see Figure 2). Formally, this amounts to using product probabilities π ( Z |m) instead of standard conditional probabilities p( Z |m) (again imposing a uniform interventional distribution). The effect repertoire over a set Z of | Z | units Zi is thus defined as the product of the effect repertoires over individual units πe ( Z | m) = |Z| O πe ( Zi | m), (6) i =1 N where is the Kronecker product of the probability distributions. As in [4], we define the unconstrained effect repertoire as the marginal distribution πe ( Z; M ) = |Ω M |−1 ∑ π e ( Z | m ). (7) m∈Ω M The cause repertoire πc ( Z |m) is obtained using Bayes’ rule over the product distributions of the corresponding effect repertoire (for details see [4,6]). The unconstrained cause repertoire πc ( Z ) is simply the uniform distribution over the states of Z. 2.1.2. Intrinsic difference (ID) The classical version of mechanism integrated information (ϕ) evaluates the difference between two probability distributions P = [ p1 , ..., p N ] and Q = [q1 , ..., q N ] based on a newly developed information measure, the “intrinsic difference” (ID) [6,24]. The ID measure is uniquely defined based on three desired properties: causality, specificity, and intrinsicality, which align with the postulates of IIT [4,6,24]. Specifically,    pα ID( P, Q) = max pα log , (8) α qα where α denotes a particular state in the distribution. Formally, the ID is related to the Kullback-Leibler Divergence (KLD) or “relative entropy” measure,   pα KLD( P, Q) = ∑ pα log . (9) q α α 6 of 24 Figure 2. Causal marginalization. Let us assume we want to identify the effect of the input bit B = 0 (or 0B ) on the output CD in the COPY-XOR system of Figure 1. Intuitively, by itself, 0B does not have an effect on C, as it does not input into C. It also has no effect on D, because, by itself, it specifies no information about the output state of the XOR D. However, simply marginalizing the input A (averaging over all possible input states of A, while maintaining the common inputs from A to C and D) would result in a “spurious” correlation between the output bits that is not due to B, but instead due to the common inputs from A. Capturing the fact that 0B by itself has no effect on CD requires causal marginalization (independent marginal inputs to each unit in the effect purview).   p While the KLD can be viewed as an average of the point-wise mutual information log qαα across states, the ID is instead defined based on the state that maximizes the difference between distributions (specificity property). For fully selective distributions (there is one state with probability one), the ID thus coincides with the KLD and is additive. Otherwise, the ID is subadditive and decreases with indeterminism (intrinsicality property). As argued in [6], this allows the ID to capture the information specified by a mechanism within a particular system. From the perspective of a mechanism the system has to be taken as is (intrinsic perspective), while the KLD evaluates information from the perspective of a channel designer with the possibility to perform error correction (extrinsic perspective) [24]. To highlight this difference, the unit assigned to the ID measure is labeled an “ibit” or “intrinsic bit”. Logarithms are evaluated with base 2 throughout. Formally, the “ibit” corresponds to a point-wise information value measured in bits weighted by a probability. 2.1.3. Identifying intrinsic causes and effects Based on the intrinsic difference (8), the intrinsic effect information that the mechanism M = m specifies over a purview Z can be quantified by comparing its effect repertoire πe ( Z |m) to chance, that is, to the unconstrained effect repertoire πe ( Z; M ) (7), iie (m, Z ) = ID(πe ( Z |m), πe ( Z; M )) (10) The specific state z0e ∈ Ω Z over which (10) is maximized corresponds to the intrinsic effect of the mechanism M = m on the purview Z, 7 of 24 z0e (m, Z ) = argmax z∈Ω Z  πe ( Z |m) πe ( Z |m) log πe ( Z; M )   . (11) The intrinsic cause z0c (m, Z ) is defined in the same way based on the respective cause repertoires. (Note that the definition of the intrinsic cause information iic and, consequently, also the integrated cause information ϕc , has been updated in [4] compared to [6]. However, this update of the classical formulation is of no consequence in the quantum case and is thus not further discussed herein.) 2.1.4. Disintegrating partitions The integrated effect information ϕe (m, Z, θ ) quantifies how much the mechanism m specifies the intrinsic effect z0e (m, Z ) as one mechanism and is assessed by comparing the effect probability π (z0e | m) to a partitioned effect probability πeθ (z0e | m) in which certain connections from M to Z are severed (causally marginalized). Barbosa et al. [6] (see also [4,18]) define the set of possible partitions θ ∈ Θ( M, Z ) as ( Θ( M, Z ) = {( M(i) , Z (i) )}ik=1 k ∈ {2, 3, 4, . . .}, M(i) ∈ P( M), Z (i) ∈ P( Z ), ) [ M(i) = M, [ Z (i) = Z, Z (i) ∩ Z ( j) = M(i) ∩ M( j) = ∅ ∀ i 6= j, M(i) = M =⇒ Z (i) = ∅ . (12) In words, for each θ ∈ Θ( M, Z ) it holds that { M(i) } is a partition of M and { Z (i) } is a partition of Z (as indicated in Eqn. (4)), but the empty set may also be used as a part (P denotes the powerset). However, if the whole mechanism is one part (M(i) = M), then it must be cut away from the entire purview. This definition guarantees that any θ ∈ Θ( M, Z ) is a “disintegrating partition” of { M, Z }: it either “cuts” the mechanism into at least two independent parts if | M| > 1, or it severs all connections between M and Z, which is always the case if | M| = 1, where again | M| denotes the cardinality of the set of units M. Given a partition θ ∈ Θ( M, Z ) constituted of k parts (see Eq. (12)), we can define the partitioned effect repertoire πeθ ( Z | m) = k O π e ( Z (i ) | m (i ) ), (13) i =1 with π (∅|m(i) ) = π (∅) = 1. In the case of m(i) = ∅, πe ( Z (i) |∅) corresponds to the fully partitioned effect repertoire πe ( Z | ∅) = |Z| O ∑ p(Zi,t+1 | st )|ΩS |−1 . (14) i =1 s t ∈ Ω S 2.1.5. Mechanism integrated information In all, the general form of ϕe (m, Z, θ ) corresponds to that of the intrinsic difference ID (8), albeit over the specific effect state z0e   πe (z0e | m) 0 0 ϕe (m, Z, θ ) = ϕe (m, ze , θ ) = πe (ze | m) log . (15) πeθ (z0e | m) 8 of 24 Quantifying the integrated effect information of a mechanism mt within a system S, moreover requires an optimization across all possible partitions θ ∈ Θ to identify the minimum partition (MIP) ϕe (m, Z, θ ) . θ ∈Θ( M,Z ) max ϕe ( m, Z, θ ) θ 0 = argmin (16) TS0 The normalization factor maxT 0 ϕe (m, Z, θ ) ensures that the minimum partition is evaluated S against its maximum possible value across all possible system TS0 of the same dimensions as the original system. It was introduced in [4] and shown to correspond to the number of possible pairwise interactions affected by the partition. The integrated effect information of a mechanism over a particular purview Z then corresponds to ϕe (m, Z ) = ϕe (m, Z, θ 0 ) (which is not normalized, see [4]). Within system S, ϕe (m) is then defined as the integrated effect information of m evaluated across all possible purviews Z ⊆ S with ϕe (m) = max ϕe (m, Z ). Z The effect purview Ze∗ (m) = argmax ϕe (m, Z ), (17) Z ⊆S in state z∗e (m) = argmax ϕ(m, Z = z0e ) = argmax {z0e | Z ⊆S} {z0e | Z ⊆S}  πe (z0e | m) log  πe (z0e | m) 0 πeθ (z0e | m) corresponds to the maximally irreducible intrinsic effect of M = m within S. To summarize,    πe (z0e | m) ϕe (m) = ϕ(m, z∗e ) = max πe (z0e | m) log , 0 Z ⊆S πeθ (z0e | m)  (18) (19) with θ 0 as in (16) and analogously for ϕc (m). Finally, the set of all irreducible causes and effects {z∗c/e : m ⊆ s, ϕc/e (m) > 0} within a system S in state s forms the basis of the system’s state-dependent cause-effect structure. (While the value ϕe (m) is unique, there may be multiple purviews Ze∗ , or multiple states ∗ ze within a purview Ze∗ that maximize ϕe (m) [4,6,33,34]. As outlined in IIT 4.0 [4], such ties in z∗e are resolved according to the “maximum existence principle” at the system level by selecting the z∗e that maximizes the amount of structured information Φ within the system. Here, we apply the simplified criterion that larger purviews are selected in case of ties across purviews with different numbers of units | Ze |, as larger purviews typically allow for larger Φ values. Any remaining ties are reported in the examples below.) 2.2. Quantum Systems Our objective is to define a quantum version of IIT’s mechanism integrated information ϕ(m) that is applicable to composite quantum systems and coincides with the classical measure [4,6] if there is a classical analog to the quantum system. To that end, we start with a composite quantum system Q in state ρ = ∑s |ψs ihψs |, which can be pure or mixed and is described by its density matrix [22,23]. Q consists of n units H1 , . . . , Hn , which are each described by a finite dimensional Hilbert N space such that HQ = in=1 Hi . Without lack of generality [16], we will focus on systems constituted of n qubits. The system’s time evolution is defined by a completely positive (trace-preserving) linear map T = { Tα } [35], as 9 of 24 ρt+1 = T (ρt ) = ∑ Tα ρt Tα† . (20) α We will mainly consider unitary transformations (U) ρt+1 = Uρt U † , (21) where U † U = 1, which means that U is reversible and the inverse of U corresponds to its adjoint (U −1 = U † ). However, we will also address quantum measurements F = { Fα } with ∑α Fα† Fα = I, where the probability of obtaining the result α is given by Pr(α) = tr ( Fα† Fα ρt ) in the discussion section. If Q is an open system with environment E, such that the joint system evolves under a unitary transformation, we can evaluate the subsystem Q by treating the environment E in its current state et as a fixed background condition (but see Section 4.3 below). A mechanism M ⊆ Q is a subset of Q with current state m = ρtM = tr M0 (ρt ) within the N corresponding Hilbert space H M = i∈ M Hi , where M0 = Q \ M and tr M0 denotes the trace over the Hilbert space H M0 . The quantum integrated information of a mechanism M should quantify how much the state ρtM constrains the state of a purview, a system subset Zt±1 ⊆ Q, before or after an update T of the system, compared to a partition θ of the mechanism and purview into k independent parts (Eqn. (4)). As above, we will omit the update indices (t − 1, t, t + 1) unless necessary and focus on effects. 2.2.1. Quantum cause and effect repertoires To translate the cause and effect repertoires into a density matrix description, we first treat the special case of a single purview node Z = Zi with | Z | = 1, for which πe ( Z |m) = p( Zt+1 |mt ) in the classical case. Replacing the probability distributions with the corresponding density matrices, we obtain   Z |m M0 πe ( Zi |m) = ρt+i 1 = tr Z0 T (ρ M ⊗ ρmm ) , (22) i 0 M is the maximally mixed state of M 0 = where ’ denotes the complement of a set in Q and ρmm Q \ M (see also [22,23]). Next, we consider the case of purviews comprised of multiple units (| Z | > 1). In the classical case, units in M0 may induce correlations between units in Z, as shown in Figure 2 by example of the COPY-XOR gate. The quantum equivalent of a classical COPY-XOR gate is the CNOT gate (Figure 3). For classical inputs, the CNOT behaves identically to the COPYXOR gate and thus the same considerations apply. This means that, also in quantum systems, extraneous correlations should be discounted when evaluating the causal constraints of a system subset M, since they do not correspond  to constraints due  to the mechanism M itself. Z |m 0 M ) , while π ( Z | m ) corresponds In the following, we will use ρt+1 to denote tr Z0 T (ρ M ⊗ ρmm e to the final effect repertoire, after discounting extraneous correlations. In the quantum case, units in Z may be correlated due to entanglement, which means quantum systems may violate the conditional independence assumption imposed for classical systems (Eqn. 3). (Note that incomplete knowledge or a coarse-grained temporal scale can lead to a violation of conditional independence in a classical system, but those “instantaneous interactions” are not considered intrinsic to the system and are thus ignored in IIT’s causal analysis [10]). Simply inserting Eqn. (22) into Eqn. (6) would inadvertently destroy correlations in Z that are due to entanglement (either preserved or produced during the transformation T ). In order to correctly capture correlations due to entanglement and discount extraneous 10 of 24 Z |m correlations due to correlated “noise” from units in M0 , the entanglement structure of ρt+1 must be taken into account. The multipartite entanglement structure of an n-qubit pure state |ψi can be identified through partial traces. Following [36], we define a partition P r (V ) = {V (1) , . . . , V (r) } with S T r = |P r | ≤ n, V (i) = V and V (i) V ( j) = ∅ if i 6= j. Definition 1. An n-qubit pure state |ψi is P r -separable iff it can be written as |ψi = Nr i =1 ψ (i ) E . Z |m In the general case that ρt+1 is a mixed state, it has to be decomposed into a convex mixture of pure states to identify its entanglement structure. Definition 2. An n-qubit mixed state ρ is P r -separable iff it can be decomposed into a convex mixture ρ = ∑s ps |ψs ihψs |, with ps ≥ 0, ∀s Eand ∑s ps = 1, such that every |ψs i in the mixture is a P r N (i ) separable pure state |ψs i = ri=1 ψs under the same partition P r . Note that Definition (2) differs from that in [36], as we require the same partition P r for all |ψs i in the mixture. Definition 3. Out of the set of partitions {P r }ρ = {P r |ρ is P r -separable}, we define the maximal partition P ∗ (ρ) as the one with the maximal number of parts r ∗ = maxP r r and r ∗ = |P ∗ | ≤ n. Z |m Definition 4. Given the maximal partition P ∗ of ρt+1 , we can define the quantum effect repertoire of mechanism m over purview Z as ∗ ∗ πe ( Z | m) = r O π e ( Z (i ) | m ) = i =1 r O Z (i ) | m ρ t +1 . (23) i =1 The product in (23) is thus taken over the reduced density matrices of all subsets Z (i) ⊆ Z that are entangled within themselves but not entangled with the other qubits in Z. Note that P ∗ is a simple set partition, and should not be confused with the disintegrating partitions Θ( M, Z ) (12) used to evaluate the integrated information ϕ(m, Z, θ ). Identifying the entanglement structure for multipartite mixed states remains an area of active research [37–39]. For 2-qubit mixed states, separability can be determined using the Peres-Horodecki criterion of the positive partial transform [40,41]. In general, however, this criterion is only a necessary condition for separability [41] and may thus miss certain complex forms of entanglement [42]. Several implications follow from the definition of the effect repertoire (23): 1. Z |m If ρt+1 corresponds to a pure state, the purview qubits are fully determined by the Z |m mechanism qubits. Thus, ρt+1 is not influenced by qubits outside of m. It follows that Z |m 2. πe ( Z |m) = ρt+1 if the latter is pure. This is analogous to the classical case, where πe ( Z |m) = p( Zt+1 |mt ) if p( Zt+1 |mt ) is deterministic. Conceptually, entangled subsets are treated as indivisible units in the effect repertoire. If Z |m 3. a purview is fully entangled then πe ( Z |m) = ρt+1 . Extraneous classical correlations are successfully discounted, which means they will not contribute to the integrated information of a mechanism (Figure 3). The cause repertoire of a mechanism in state m over a purview Z also requires causal marginalization (independent noise applied to conditionally independent subsets) to isolate the causal constraints of m over Z. In the classical case, the cause repertoire is obtained by 11 of 24 applying Bayes’ rule to the effect product probabilities. The quantum case is more complex as the entanglement structure of ρ M might need to be taken into account. If T is a unitary transformation (21), the cause repertoire for any subset m(i) ∈ P ∗ (ρ M ) that is, itself, mutually entangled (e.g. the subset could consist of an entangled pair of qubits) but is not entangled with units of other subsets (e.g. other qubits) can be obtained by applying the adjoint operator T † Z | m (i ) π c ( Z | m ( i ) ) = ρ t −1   (i ) M0(i) = tr Z0 T † (ρ M ⊗ ρmm ) . (24) Definition 5. Given the maximal partition P ∗ of ρ M , we can define the quantum cause repertoire of mechanism m over purview Z as ∗ ∏r π c ( Z | m (i ) ) . πc ( Z | m) =  i=∗1 tr ∏ri=1 πc ( Z | m(i) ) (25) Z |m Note that the product here is over parts of ρ M , not of ρt−1 . This introduces an asymmetry in the formulation of cause and effect repertoires, as in the classical case [1,18]. This asymmetry is a direct implication of treating non-entangled subsets as “physical” causal units, rather than abstract statistical variables. Causal units are conditionally independent in the present given the past, but not vice versa. This means that in the effect repertoire, purview subsets that are not entangled with other units are conditionally independent given the mechanism and independent noise from outside the mechanism (due to causal marginalization). By contrast, the cause repertoire is inferred from the conditionally independent mechanism subsets, but is not itself conditionally independent. The set of effects specified by a quantum state ρt undergoing a unitary transformation (U) may thus differ from the set of causes specified by ρt+1 = Uρt U † (Figure 3). (The assumption of conditional independence, paired with causal marginalization, distinguishes IIT’s causal analysis from standard information-theoretical analyses of information flow [18,32].) As pointed out in [23], the quantum IIT formalism proposed by Zanardi et al. [22] does not include causal marginalization (which was formulated in terms of “virtual units” in [1]). We will show below that causal marginalization (23, 25) is necessary to isolate the causes and effects of system subsets also in the quantum case—an observation that should be of relevance to the causal analysis of quantum systems beyond IIT. 2.2.2. Quantum intrinsic information (QID) Our goal is to define a quantum version of the intrinsic difference measure, which coincides with the classical measure (8) [6] in the classical case. In quantum information theory, the classical definition of the KLD (9), or relative entropy, is extended from probability distributions to density matrices based on the von Neumann entropy. The quantum relative entropy of the density matrix ρ with respect to another density matrix σ is then defined as: S(ρ||σ ) = Trρ log ρ − Trρ log σ, (26) which coincides with the classical case if ρσ = σρ. Unitary operations, including a change of basis, leave S(ρ||σ ) invariant [35]. Specifically, if ρ and σ are expressed as orthonormal decompositions ρ = ∑i pi |i ihi | and σ = ∑ j q j | jih j|, we can write [43] ! S(ρ||σ) = ∑ pi log( pi ) − ∑ Pij log(q j ) , i j (27) 12 of 24 where Pij = hi | jih j|i i. In this formulation, a quantum version of the intrinsic difference measure can be defined as ! QID(ρ||σ ) = max pi log( pi ) − ∑ Pij log(q j ) , i (28) j analogous to the classical measure. As for the relative entropy, QID(ρ||σ ) coincides with the classical case if ρσ = σρ, because in that case Pij = δij . Moreover, QID(ρ||σ ) = S(ρ||σ ) if ρ is pure, as in the classical case for fully selective distributions. Otherwise, the QID is subadditive, as desired [24]. Zanardi et al. [22] proposed the trace distance as a measure of the cause/effect information based on its simplicity and widespread use in quantum-information theory. The trace distance quantifies the maximal difference in probability between two quantum states across all possible POVM measures [43], which is a useful quantity from the perspective of an experimenter. By contrast, QID is a measure of the intrinsic information of a quantum mechanism. Its value is maximized over the eigenvectors {|i i} of ρ (28). If ρ is pure, there is only one nonzero eigenvalue and the state identified by the QID measure is simply ρ. If ρ is mixed, the eigenvalue pi that maximizes equation (28) may be degenerate. In that case the QID specifies the eigenspace spanned by the set of eigenvectors for which the difference between ρ and σ is maximal. Otherwise, the QID specifies the eigenvector of ρ with the optimal eigenvalue. 2.2.3. Identifying intrinsic causes and effects Equipped with the quantum intrinsic difference (QID) measure (28), the intrinsic effect information that the quantum mechanism M = m specifies over a purview Z can be quantified as iie (m, Z ) = QID(πe ( Z |m), πe ( Z )), (29) Z is the maximally mixed state in the quantum case. where πe ( Z ) = πc ( Z ) = ρmm Following from equation (28), with ρ = πe ( Z | m) = ∑i pi |i ihi | as the effect repertoire Z as the unconstrained effect repertoire, the intrinsic effect of and σ = πe ( Z ) = ∑ j q j | jih j| = ρmm mechanism m on purview Z is log pi − ∑ Pij log(q j ) z0e (m, Z ) = argmax pi i ∈H Z j  = argmax pi log pi − log |H Z | ! (30) −1  , i ∈H Z where |H Z | denotes the cardinality of H Z . The intrinsic effect z0e (m, Z ) is thus simply the eigenvector |i i of πe ( Z |m) with the maximal eigenvalue. If the maximal eigenvalue of ρ = πe ( Z | m) is degenerate, z∗e (m) corresponds to the subspace of H Ze∗ spanned by the set of eigenvectors belonging to the maximal eigenvalue (and the same for the intrinsic cause z0c (m, Z ) evaluated over πc ( Z |m)). Note that, in the case that πe ( Z |m) is a mixed quantum state (corresponding to a probability distribution with multiple possible effect states in the classical case), this means that the intrinsic effect z0e (m, Z ) differs from ρ = πe ( Z |m) = ∑i pi |i ihi |. 13 of 24 2.2.4. Disintegrating partitions As in the classical case, the quantum integrated information ϕ(m, Z, θ ) is evaluated by comparing the effect repertoire πe ( Z |m) to a partitioned effect repertoire πeθ ( Z |m) (and analogously for ϕc (m, Z, θ )). The set of possible partitions θ ∈ Θ( M, Z ) is the same as for the classical case (Eqn. 12). Likewise, the partitioned effect repertoire is defined as in (13), as a product over the parts in Z (i ) . the partition. In the quantum case, πe ( Z (i) |∅) corresponds to the maximally mixed state ρmm The partitioned cause repertoire is defined in the same way. Note that the disintegrating partition θ ∈ Θ( M, Z ) (12) here is applied on top of P ∗ (Definition 3). Partitioning may thus affect entanglement within the repertoire. Conceptually, any entanglement in πe ( Z | m) that is destroyed by the partition θ will count towards ϕe (m, Z, θ ). Ultimately, however, ϕe (m, Z ) is again evaluated over θ 0 (16), the minimum information partition (MIP). This means that everything else being equal, partitions that affect entanglement less are more likely to correspond to the MIP. 2.2.5. Quantum mechanism integrated information Having identified the specific effect state z0e as an eigenstate |i i of ρ = πe ( Z |m), the integrated effect information ϕ(m, Z, θ ) is evaluated as the QID(ρ||σ ) over that eigenstate, such that ! ϕ(m, Z, θ ) = ϕ(m, z0e , θ ) = pi log pi − ∑ Pij log( pθj ) , (31) j where σ = πeθ ( Z |m) = ∑ j pθj | jih j| is now the partitioned effect repertoire. As above, quantifying the integrated effect information ϕe (m) of a mechanism m within a quantum system Q requires a search over all possible partitions θ ∈ Θ( M, Z ) to identify the MIP, and a search across all possible purviews Z ⊆ Q, such that ϕe (m) = max ϕe (m, Z ) = max ϕ(m, Z, θ 0 ), Z⊆Q Z⊆Q (32) as in (19), with θ 0 as in (16), and analogously for ϕc (m). The maximally irreducible effect purview Ze∗ (m) Ze∗ (m) = argmax ϕe (m, Z ) (33) Z⊆Q again corresponds to the subset of Q upon which the mechanism M = m has the maximally irreducible intrinsic effect z∗e , which corresponds to the eigenstate of ρ = πe ( Z ∗ |m) that maximizes Eq. (30), or the eigenspace spanned by a set of eigenvectors corresponding to a degenerate maximal eigenvalue. As in the classical case, Ze∗ is not necessarily unique and we again choose the larger purview in case of a tie between purviews of different sizes (see above). Any remaining ties are reported in the examples below. 2.2.6. The intrinsic structure of a quantum system Standard approaches for studying the causal or informational properties of a system typically assume either a reductionist perspective (focused on individual units) or holistic perspective (describing the system as a whole). As the units in a quantum system can be entangled, focusing on individual units is ill-suited at the quantum level. However, a purely holistic description of a quantum system will still miss differences in the internal structure of a 14 of 24 quantum state (see below the comparison between the maximally entangled GHZ-type and W-type states [44]). In IIT, causation is neither reductionist nor holistic but compositional: the IIT analysis considers the intrinsic causes and effects of every subset within a system and quantifies their irreducibility as ϕc/e (m) [5]. As a result, it can elucidate the internal structure of composite quantum states and operators, as we will show in the next section. We note that typically, the IIT analysis assumes a current system state st and identifies its compositional causes at t − 1 and effects at t + 1. A subset m ⊆ s with an irreducible cause and effect forms a “causal distinction” within the system s, where ϕ(m) = min( ϕc (m), ϕe (m)) is the integrated (cause-effect) information of m. According to IIT, the phenomenal experience of a physical system S in state s is identical to its cause-effect structure, composed of a system’s causal distinctions and their relations [45]. Unfolding the full cause-effect structure requires assessing the integrated (cause-effect) information ϕ(m) of every subset of units m ⊆ s. For ease of demonstration, in the following, we will instead evaluate examples of system transitions from state t to t + 1 and identify the intrinsic effects of the system in state st and the intrinsic causes of the system in state st+1 (see also [18]). 3. Results For a direct comparison between classical and quantum systems, we will focus our attention on computational quantum systems (see [46] for an overview and comparison to classical systems), constituted of a finite number of quantum units with a finite-dimensional Hilbert space, evolving in discrete updates according to unitary transformations, expressed in the computational (or “classical”) basis unless stated otherwise. To compute classical IIT quantities, we made use of the openly available PyPhi python toolbox, developed by the Tononi lab [15,16], using the “iit-4.0” feature branch with standard IIT 4.0 settings. To compute quantum IIT results, we implemented a QIIT toolbox (https: //github.com/Albantakis/QIIT, accessed 30 December 2022), applicable to unitary quantum mechanisms of two and three qubits. 3.1. CNOT 3.1.1. Classical case As a first example, we will evaluate the “controlled-NOT” (CNOT) gate. Classically, the CNOT gate corresponds to a reversible XOR gate, with a COPY operation performed on the first input bit (A) and an XOR operation comparing the two input bits A and B as the second output (Figure 1). For instance, the input state AB = (1, 0) leads to the output CD = (1, 1). In what follows, we will abbreviate the states of system subsets (mechanisms and purviews) by the state plus a set subscript, for example, 10 AB for AB = (1, 0). Given the input state AB = (1, 0), the IIT analysis identifies two irreducible mechanisms, one first-order and one second-order mechanism. The mechanism 1 A specifies the effect purview 1C with ϕ = 1 ibit; the second-order mechanism 10 AB specifies the effect purview 11CD also with ϕ = 1 ibit (while there is a tie with the effect 1D , we choose the larger purview as described above). Notably, 0B by itself (with A replaced by independent noise) does not specify any information about the next state of CD (Figure 2). While this conclusion should be straightforward, it relies on the use of product probabilities instead of simple conditional probabilities (6). The latter would mistakenly count the correlation between C and D as an effect of B, although it is actually due to the common input A. By contrast to 0B on the effect side, 1D on the cause side specifies irreducible cause information about the previous state of AB in addition to 1C and 11CD , albeit only ϕc (1D ) = 0.5 15 of 24 ibit due to the remaining uncertainty about the state of AB (note the quantitative difference between the ID measure (8) and the KLD (9), which would return a value of 1 bit). 3.1.2. Quantum case For a CNOT gate with the input state ρAB = |10ih10| (or |10i AB ), we obtain the same results as for a COPY-XOR gate with input state AB = (1, 0) using the formalism outlined above (Figure 3a). With essentially classical inputs, the CNOT gate thus reproduces the intrinsic causal structure of the classical COPY-XOR gate. To that end, it was necessary to discount the spurious correlation between qubits A and B through product distributions (23). This demonstrates that standard conditional probabilities are insufficient to identify the causes and effects of system subsets also in the quantum case. Note that for the CNOT gate the role of the “control” (COPY) and the “target” (XOR) qubit changes depending on the input state, which is not true for the COPY-XOR gate. For an input state in the Hadamard basis, e.g. |−+i AB , information seems to flow from B to C, not A to D as Figure 3. CNOT gate. The CNOT operator is shown in the top box. (a) For a pure input state in the classical basis, we obtain the same results as in the classical case (Fig. 1). (b) For a pure input state in the Hadamard basis, the role of the “control” (here B) and “target” (here A) is reversed compared to (a) (as indicated in the circuit diagram). (c) The CNOT is often used to produce a “Bell state” of two maximally entangled qubits. In this exclusively quantum scenario, only the second order mechanisms |+0i AB and B+ CD specify an effect or cause, respectively. None of the subsets has any cause or effect information (ϕ = 0 ibit). (d) Conversely, given the input state |0+i AB all second order mechanisms are fully reducible (ϕ = 0 ibit) and only the first order mechanisms specify causes and effects. 16 of 24 for a classical input. Accordingly, the quantum IIT analysis now identifies |+i B and |−+i AB as irreducible mechanisms with ϕ = 1 ibit, while |−i A by itself does not specify any effect information (Figure 3b). Yet, |+iC does specify irreducible cause information about AB. In quantum systems, the CNOT is often used to produce the maximally entangled Bell state | B+ i = √1 (|00i + |11i). CD = | B+ i results from the input state AB = |+0i, a transition 2 for which there is no classical circuit equivalent [47]. In this case, the quantum IIT analysis identifies only the second order mechanisms (constituted of two qubits) |+0i AB and | B+ iCD with ϕ = 2 ibit each. Individual qubits specify no cause or effect information (Figure 3c). An analogous result obtains for the Bell state as the input to the CNOT gate. Finally, with AB = |0+i as the input, there appears to be no interaction between qubits and the quantum IIT analysis only identifies first order mechanisms on the cause and effect side (Figure 3d). 3.1.3. Mixed states and extensions to larger systems The purpose of the IIT analysis is to evaluate the cause-effect power of a system in its current state. Evaluating statistical ensembles is conceptually not in line with the theory. Accordingly, the classical IIT analysis always assumes a particular (fully determined) state for the mechanism m. However, in quantum mechanics, mixed states not only describe statistical ensembles, but also subsets of entangled pure states. If we apply an even mixture ρ AB = 0.5 ∗ (|00ih00| + |11ih11|) to the CNOT gate, we obtain CD ρ = 0.5 ∗ (|00ih00| + |10ih10|) as a result. In this case, only the second order mechanism m = ρ AB has an irreducible effect with ϕe = 1.0 ibit over z∗ = |0i D . There is no effect on C, as C by itself is undetermined (maximally mixed). In turn, only |0i D specifies an irreducible cause with ϕ(|0D i) = 0.5 ibit over purview Z ∗ = AB with z∗ corresponding to the subspace spanned by |00i AB and |11i AB (Figure 4a). Note the difference to the causal analysis of the Bell state | B+ i = √1 (|00i + |11i) above, where |+0i AB and | B+ iCD both specified second order 2 mechanisms with ϕ = 2 ibit each. Figure 4. Mixed states and entanglement with the environment. (a) IIT analysis of the CNOT gate with a mixed input state ρ AB = 0.5 ∗ (|00ih00| + |11ih11|). (b) It is possible to describe the mixed state as a pure state entangled with the environment. Analyzing such an extended system for the case in (a), the cause and effect of the subsystem are preserved in the larger system (gray), but we obtain additional causes and effects that span all three qubits (black). | GHZ i0 denotes a maximally entangled superposition of states |001i and |110i. 17 of 24 The same transition may also be described as part of a larger system of three qubits. To that end, we can extend the CNOT gate by an identity operator acting on the additional qubit (Figure 4b), which may stand for the environment. Assuming that the three qubits (ABC) are initially in a maximally entangled GHZ state [48], the state after applying I⊗CNOT leaves the first two qubits (DE) maximally entangled, while the third qubit (F) is in state |0i F . The causal analysis of the 3 qubit system reveals additional causes and effects that span all three qubits, but also includes the cause and effect identified for the mixed 2 qubit subsystem evaluated in Figure 4a. 3.1.4. Intrinsic structure due to entanglement The IIT analysis evaluates the potential causes and effects of a system in a state before and after an update of the system (20). In the classical case, there is no instantaneous interaction between the units of a system (which corresponds to the conditional independence assumption (3) [18]). In the quantum case, however, entanglement between qubits can lead to additional intrinsic structure (see also [28]). To identify the intrinsic structure of a quantum state that is due to entanglement, we can assume T = I (the identity operator) in (20). In that case, causes and effects are equivalent and should be viewed as constraints of the quantum state onto itself. For classical states, causal analysis identifies only first order constraints for T = I (Figure 5a). The entanglement of tripartite quantum states is not a trivial extension of the entanglement of bipartite systems [49]. In addition to biseparable states (A-BC, B-AC, C-AB), there exist two classes of genuine tripartite entanglement: GHZ-type and W-type states [44]. For the GHZ-state |GHZi = √1 (|000i + |111i), all subsystems correspond to unentangled, evenly 2 mixed states of zeros and ones. For the W-state |Wi = √1 (|001i + |010i + |100i) all bipartite 3 subsystems remain entangled with different probabilities of zeros and ones. The difference between these two states is clearly identified by the IIT analysis. While the GHZ-state only specifies a 3rd order constraint without any substructure, the W-state has full structure with intrinsic constraints on all subsets. Figure 5. Intrinsic structure of 3-qubit states. (a) Classical states specify first order constraints under an identity function (equivalent to 3 classical COPY gates). (b) The maximally entangled GHZ-state only specifies a 3rd order constraint. (c) By contrast, the W-state, which is also maximally entangled, specifies constraints of all orders. Subsets m ⊆ s of the W-state are indicated by ρm . The remaining units s \ m are traced out. B0+ indicates a superposition of |10i and |01i. 18 of 24 4. Discussion Our goal in this study was to extend the mathematical formalism of IIT from discrete, classical dynamical systems to finite-dimensional quantum systems, starting with IIT’s mechanism integrated information ϕ(m) [6]. To that end, we translated IIT’s intrinsic difference measure [6,24] into a density matrix formalism, and extended the notion of conditional independence and causal marginalization [18] to allow for quantum entanglement. Our results demonstrate that it is possible to extend the applicability of IIT’s formal framework to finitedimensional quantum systems evolving according to unitary transformations, such that the quantum formulation converges to the classical formulation for essentially classical state updates (as demonstrated by the example of the CNOT gate, Figures 1 and 3). In the following, we will compare our work to previous attempts of applying IIT to quantum systems [21–23], discuss several difficulties in applying IIT’s causal analysis to measurement dynamics, and highlight several limitations and implications of our QIIT formalism. 4.1. Comparison with previous approaches Potential extensions of IIT to quantum systems have been explored in [21–23,28,29]. Of these, only Zanardi et al. [22] aimed for a direct translation of the IIT formalism (specifically, “IIT 3.0” [1]) from a classical into a quantum-mechanical framework. As demonstrated by Kleiner and Tull [23], the quantum IIT formalism proposed in [22] captures the higher-level mathematical structure of the canonical framework (IIT 3.0). However, it does not converge to the classical IIT framework and thus does not allow for a quantitative comparison across quantum and classical systems. Among other differences, Zanardi et al. omitted the causal marginalization of variables outside the cause or effect repertoires and across partitions. As we have shown above (Figure 1 and 3), causal marginalization is necessary to identify the causal constraints specific to a subset of variables within the system also in the quantum case. Paired with the conditional independence assumption, this also implies that the IIT formalism does not obey time-reversal symmetry, even when applied to unitary transformations (see also [5] for classical reversible systems). Compared to [22], we have, moreover, incorporated several updates of the IIT formalism from “IIT 3.0” [1] to “IIT 4.0” [4,6]. These include an updated partitioning scheme [6,18], as well as a novel measure of intrinsic information based on the intrinsic difference (ID) introduced in [24]. While Zanardi et al. [22] used the trace distance to quantify ϕ, we have developed a quantum version of the novel intrinsic information measure, starting from the quantum relative entropy between two density matrices. In combination with the implementation of causal marginalization in quantum systems, the QIIT formalism proposed above thus converges to the classical version for essentially classical state updates. While [22,23] are mainly concerned with the mathematical framework of IIT, [28] and [29] apply the notion of integrated information within the context of a consciousness-induced collapse model of quantum mechanics. To that end, Chalmers and McQueen [29] utilize the QIIT framework proposed in [22]. Kremnitzer and Ranchin [28] present an independent quantum integrated information measure based on the quantum relative entropy. However, their measure applies to the quantum state itself and does not take the dynamics of the quantum system into account. Our work has a different focus. IIT does not require a role for consciousness in the collapse of the wave function (but see section 4.2 below). Finally, Tegmark [21] leans on the general principles of IIT’s approach to understand and explain consciousness in physical systems and addresses the so-called “quantum factorization problem” [50] using generalized measures of information integration. While we regard the quantum factorization problem as a serious issue, it is beyond the scope of this work. Our assumed starting point is a particular density matrix that undergoes a particular unitary transformation (21). While the QID measure (28) is basis independent, a system’s cause-effect 19 of 24 structure and the mechanism integrated information values ϕ(m) of its subsets m ⊆ Q will typically change under an additional unitary transformation. 4.2. Measurement dynamics The dynamics of a quantum measurement can be described by a quantum operator F = { Fα } with ∑α Fα† Fα = I. While the output of a unitary transformation is a density matrix corresponding to a pure or mixed quantum state, the outcome of a measurement is probabilistic with Pr(α) = tr ( Fα† Fα ρt ) for measurement outcome α [43]. The IIT analysis evaluates the potential effects and potential causes of a mechanism in a state. From the perspective of the quantum state ρt being measured, the measurement outcome is still unknown. The effect repertoire of the quantum state ρt directly before the measurement (23) could thus be computed from ρt+1 = ∑ Fα ρt Fα† , (34) α following equation (20). The density matrix ρt+1 then corresponds to a mixed state, that is, a probability distribution of possible measurement outcomes. Measurement dynamics become problematic, if we want to evaluate the quantum state directly after the measurement. Here, the cause repertoire has to be computed from the perspective of the quantum state post measurement ραt+1 , corresponding to a particular measurement outcome α ραt+1 = Fα ρt Fα† . tr ( Fα† Fα ρ) (35) Since measurements are not unitary transformations, the adjoint operator T † is not the same as the inverse T −1 . For this reason, we cannot use equation (24) to compute the cause repertoire of ραt+1 (note that the same holds for prior proposals [22,23]). In the classical case, the cause repertoire of an irreversible mechanism can be computed using Bayes’ Rule [4,6]. However, in the quantum case, all information about the basis of the original quantum state before the measurement is lost, which means that there are infinitely many possible past states. While different past states should still be more or less likely, we do not know of any available method for obtaining a probability distribution of possible causes in this case. That said, the amount of cause information specified by a post-measurement state ραt+1 depends on the way the measurement dynamics are conceptualized, and thus on the specific quantum theory applied. While ραt+1 specifies (almost) no cause information under spontaneous collapse theories, the case may be quite different for deterministic hidden variable theories. No, or very low, cause information at the quantum level would imply that quantum systems are poor substrates for consciousness and may offer room for macro level descriptions to reach maximal values of integrated information, as predicted by IIT. Finally, the technical difficulties introduced by probabilistic measurement dynamics would naturally be avoided by so-called “no-collapse” models of quantum mechanics, such as the Many-Worlds Interpretation. However, theories that rely only on a density matrix encoding the state of the universe and a unitary transformation determining its time-evolution [21] face a different issue when it comes to identifying conscious entities through causal, informational, or computational means. If applied at the fundamental level, any entities obtained would correspond to subsets of the universal density matrix, never subsets within individual “branches” only (see for example Fig. 3c). While the QIIT measures (and other quantities) could formally be applied within a branch, there is no principled justification for doing so from the perspective 20 of 24 of a fundamental theory of consciousness (note that the notion of decoherence cannot resolve this issue). 4.3. Formal considerations and limitations Formally, the restriction to unitary transformations eliminated differences between the unconstrained cause and effect repertoire that commonly arise in the classical formulation. Nevertheless, due to the assumption of conditional independence on the effect side, but not the cause side, cause repertoires are formally distinct from effect repertoires even under unitary transformations. The quantum formulation also provides justification for treating all variables outside the candidate system under consideration as fixed background conditions, which is motivated by IIT’s intrinsicality postulate [1,18]: by the no-communication theorem [43], any unitary transformation on a system will leave the density matrix of its environment unchanged. However, not all subsets of unitary transforms are unitary. Future work should explore the implications of assuming fixed background conditions in such cases. The IIT formalism for classical systems starts from a transition probability matrix (TPM) which corresponds to a complete set of transition probabilities (from every possible system state to every possible system state) (1). This has led some to critize IIT on conceptual grounds, as it seems to imply that subjective experience would depend not only on the actual states a system inhabits in the course of its dynamical evolution, but also on hypothetical counterfactuals that may never happen [51]. In the QIIT formalism, the role of the classical transition probability matrix (TPM) is assumed by the unitary transform (21) applied to the quantum state. Just as evolution operators in quantum mechanics essentially are TPMs, in IIT, the TPM simply serves as a complete description of the system’s dynamics. In this work, we have focused on mechanism integrated information ϕ [6]. In principle, it should be possible to formally extend our QIIT formalism to incorporate the full “IIT 4.0” framework, including the system integrated information (ϕs ) [52], a full characterization of the system’s cause-effect structure comprised of causal distinctions and causal relations [45], and the amount of structure information (Φ) specified by a system. Nevertheless, there are several conceptual issues that need to be resolved before the QIIT formalism can be applied to identify conscious systems, which have to comply with all of IIT’s requirements for being a substrate of consciousness (IIT’s “postulates”) [1]. For example, it is unclear whether mixed states should count as permissible states for evaluating the system’s integrated information. While only specific sets of units, not ensembles, qualify as substrates, a particular set of units may still be in a mixed state if it is entangled with the environment (Fig. 4). Yet, IIT’s information postulate requires systems and mechanisms to have specific cause-effect power. It thus remains to be determined whether mixed states can comply with IIT’s information postulate. Recurrent quantum systems are another issue. In the classical formulation, recurrent connections between system units are required for positive system integrated information [1,52]. Physical units (e.g., neurons, transistors,...) are thus assumed to be dynamically persistent variables with at least two possible states. However, it is less obvious whether qubits, or qudits more generally, may indeed be treated as variables that maintain a causal identity across their state updates. 4.4. From micro to macro? Current empirical evidence suggests that consciousness and its contents are correlated with the dynamics and activity of neurons in some parts of the cerebral cortex [53]. While our experiences seem to unfold over macroscopic spatial and temporal scales, the brain can, in principle, be described at a multitude of levels, for example, as a network comprised of a few 21 of 24 interacting brain regions, or a microphysical quantum system. Why is it then that the contents of our experiences correlate with neural activity in certain regions of the cortex rather than their underlying microphysical processes [9,21]? IIT offers a single, general principle for identifying conscious systems: a substrate of consciousness must correspond to a set of units that forms a maximum of intrinsic cause-effect power over grains of units, updates, and states [2,9,10]. However, it remains to be determined whether IIT’s propositions are compatible with our current best knowledge about micro physics [19,20]. The QIIT formalism presented above allows for a quantitative comparison between classical and quantum systems. Squaring IIT (as well as any other causal, computational, or information-based theory of consciousness) with our current knowledge of micro physics, moreover, requires a method for obtaining macroscopic causal models from microscopic dynamics. This could be achieved by a "black-boxing" of quantum circuits into suitable macro-units [10], or a quantitative framework that formalizes the emergence of well-defined probability distributions [54]. To identify the maximally irreducible description of a system across a hierarchy of spatiotemporal scales, we have to compare micro- and macro-level descriptions of the same system. While it is always possible to implement the global function performed by a classical system with a quantum circuit [43], these systems will typically not have the same causal structure (the CNOT gate described in Fig. 3 is exceptional in that way). One reason is that quantum gates have to be reversible, and thus require so-called “ancilla qubits” to implement convergent logic gates such as AND-gates, or NOR-gates. These ancilla qubits cannot simply be ignored in the IIT analysis, as this would introduce an observer-dependent, extrinsic perspective. They also cannot typically be treated as a fixed background conditions. Understanding whether and how irreversible logic functions might emerge from reversible quantum circuits is thus an important subject for future investigations. As is, QIIT and its classical counterpart are only partially overlapping in their domains of applicability. While QIIT is in principle more fundamental as an extension of IIT’s classical causal framework to quantum systems, it is currently limited to reversible, unitary transformations, and thus cannot directly be applied to irreversible processes. Overall, we see it as a positive development that the updated IIT 4.0 formalism for computing the mechanism integrated information [6] is readily applicable within a quantum mechanical framework. Our work revealed several conceptual issues regarding theories of consciousness as they relate to fundamental physics. Regardless, the theoretical framework for identifying causes and effects of subsets of units within a quantum system should be of interest within the field of quantum information theory and quantum causal models more generally. Author Contributions: “Conceptualization, L.A., R.P., and I.D.; methodology, L.A. and I.D.; software, L.A.; validation, L.A., R.P., and I.D.; formal analysis, L.A.; investigation, L.A.; writing—original draft preparation, L.A.; writing—review and editing, R.P. and I.D; visualization, L.A.. All authors have read and agreed to the published version of the manuscript.” Funding: L.A. acknowledges the support of a grant from the Templeton World Charity Foundation (TWCF-2020-20526). Acknowledgments: The authors thank the Association for Mathematical Consciousness Science (AMCS) for its institutional support. L.A. thanks William Marshall, Alireza Zaeemzadeh, and Giulio Tononi for helpful discussions and comments on earlier drafts of this article, Will Mayner for maintaining PyPhi and his advice on implementing the QIIT toolbox, and Matteo Grasso for his help with figures. R.P. acknowledges the support of the Munich Center for Mathematical Philosophy. 22 of 24 Conflicts of Interest: The authors declare no conflict of interest. The funders had no role in the design of the study; in the collection, analyses, or interpretation of data; in the writing of the manuscript, or in the decision to publish the results. 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501 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis Article Brain-to-Brain Interaction at a Distance Based on EEG Analysis William Giroldini*1,3 & Luciano Pederzoli1,2 1 EvanLab, Firenze, Italy Science of Consciousness Research Group, Dipartimento di Psicologia Generale, Università di Padova, Italy 3 Italian Association for Psychical Research (AISM), Milano, Italy 2 Abstract This article presents a summary of research conducted between 2014 and 2018 regarding the possibility of a distant mental interaction between pairs of sensorially isolated subjects. A total of 85 experimental sessions were completed, during which the EEGs of each subject of the pair were recorded (respectively called “Sender” and “Receiver”), all while the Sender was given a series of light and auditory stimuli of one second duration. Members of the pairs knew each other well and were also experienced in relaxation and meditation techniques. The cerebral response to a series of stimuli is well known and is called the ERP (Event Related Potential), but the aim of this study was to look for a possible – presumably weak – response also in the Receiver. Specifically, we studied the possibility of applying a frequency modulated stimulus (from 10 to 18 Hz) in accordance with the Steady-State method and observing any possible distant response to the same frequency. The overall evaluation of all the experimental sessions was carried out using the Global Synchrony (GS) analysis, which effectively allowed us to observe a weak but important and totally unconscious response in the Receiver (P = 0.001), coinciding with the stimulus given to the Sender. While the normal ERP response of directly stimulated subjects (Sender) caused an average increase in the GS by about 12-18%, in the non-stimulated subjects (Receiver) this average increase was about 0.5%. Although very weak, this effect appears to truly be associated with information transfer between two people outside any normal means of sensory communication. These results are discussed and an experimental procedure is suggested for the actual transfer of information (stimulus frequency) between the two subjects of a pair, similar to digital binary information. This type of research is deemed fundamentally important in understanding the nature of Consciousness, based on a general model of “entanglement” between two minds. Keywords: mind-to-mind, interaction, EEG, ERP, steady-state potentials, mental entanglement, consciousness. This article presents the overall results of research conducted in the last few years (2014 to 2018) by the authors together with other researchers regarding the study of a possible distant mental interaction (mind-to-mind) between two sensorially isolated, but mentally and emotionally connected, people. * Correspondence: William Giroldini, EvanLab, Firenze, Italy. Email: wilmayas@tin.it ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 502 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis The possibility that the electrical activity of two brains can display a correlation in the absence of any normal sensory connection has been the subject of at least thirty studies (see Table S1 in Giroldini et al, 2016) and many of these have reported a significant correlation. Amongst specific studies using EEG and Magnetic Resonance (MRI) we cite Wackermann et al. (2003), Achterberg et al. (2005), Ambach et al. (2008), Manolea (2015), Persinger et al. (2010), Radin (2004), Richards et al. (2005) and Standish et al. (2003). These studies are important because they can contribute to a better understanding of the nature of Consciousness, which involves aspects of neurophysiology, biochemistry, psychology, and quantum physics, as well as philosophical aspects. The studies described herein were carried out by recording the EEG of each pair of participants, in which the Sender was given a light and sound stimulus lasting one second, while the Receiver was relaxed and totally isolated from the Sender. An initial study (Giroldini et al, 2016) highlighted a distinct increase in the Receiver’s brain coherence (or synchrony) coinciding with the sensory stimuli given to the Sender. This result has been independently confirmed by Radin (2017). A second study (Giroldini et al, 2018) used Steady-State stimuli modulated to frequencies of 10 Hz, 12 Hz, 14 Hz, 15 Hz, and 18 Hz, and even this study has shown a significant increase in the Receiver’s cerebral synchrony to the same stimulation frequency of the Sender. Both of these studies were also analyzed with a new software program created by the author G.W. and based on the GW6 method described in Giroldini et. al (2016b), herein called Global Synchrony. Materials and Methods Participants A total of thirty adults – 15 women and 15 men – ranging in age from 30 to 70, took part in the studies. The primary criteria for their inclusion were their mutual familiarity (friends, spouses, etc) and their knowledge of basic relaxation and/or meditation techniques. All volunteers were informed of the experiments’ aims. Furthermore, most of them were firm believers of the existence of “psychic abilities” and this belief could have enhanced their mental connection. Equipment To avoid any kind of electrical connection between the Sender and Receiver, the EEG recordings were made using two 14 channels Emotiv Epoc devices, each linked via a wireless 2.4 GHz connection to a dedicated laptop computer powered by its own battery. The Emotiv Epoc has two efficient digital notch filtres at 50 Hz and 60 Hz to guard against disturbances in the electricity network. The sample frequency on each channel is 128 samples/sec. This frequency is more than enough to allow an analysis of all the EEG frequencies among 0.5 Hz and 42 Hz (from Delta to Gamma1). In the 2014-2015 experiments, the 14 channels were connected to the AF3, F7, F3, FC5, T7, P7, O1, O2, P8, T8, FC6, F4, F8, AF4 locations using the standard version Emotiv Epoc. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 503 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis In the 2016 experiments however, Bionen (Florence, Italy) professional EEG headsets were used to increase recorded signal quality. Each headset was connected to an Emotiv Epoc by a multicontact connector after having completely disassembled the device (Fig 1 and 2), placing the electronics into a designated plastic container. This time the chosen channels were: Fp1, F3, C3, O1, F7, T5, Fp2, F4, C4, P4, O2, F8 e T6. In 2014-2015 the auditory stimulus was a 500 Hz continuous sinusoidal sound administered for one second through two 32 ohm earbuds inserted into the ears, at a volume of about 80 dB. This sound was inaudible beyond half a metre away, therefore could not have reached the isolated Receiver in another room. A simultaneous one second visual stimulus was given with an array of 16 high luminosity red LEDs 50 cm away from the Sender, whose eyes were closed, since the light was visible through the eyelids. In the two experiments conducted in 2016 the simultaneous one-second auditory and visual stimuli were on-off modulated at three frequencies, 10 Hz, 12 Hz, and 14 Hz (duty cycle = 50%), using an audio carrier frequency of 900 Hz. This method of stimulus administration, called Steady-State (Pastor et al. 2003, Ahn et al. 2016), was deemed potentially favourable because it allowed the EEG signal to be filtred in a narrow band around the stimulus frequency to improve the signal/noise ratio. In the two experiments carried out in Florence in 2014-2016 the members of each pair were placed at a distance of 5 metres from each other in two sound-proof rooms. In the other two experiments done in Milan in 2016, one room was divided into two separate areas, with the subjects 8 metres apart. In this case the sound and light stimuli frequencies were on-off modulated at 15 and 18 Hz; furthermore, only the Receiver’s EEG was recorded to simplify the experiment, since the focus was to determine if the Receiver displayed a significant signal corresponding to the stimulus given to the Sender. The perfect synchronisation of the two Emotiv Epocs’ EEG recordings was considered extremely important. To this end, specific software was developed to manage the data acquired from the two independent computers, one of which acted as “master” and gave the command for the Sender’s sensory stimulation. The “master” simultaneously sent digital information to the second computer about the start and end of the stimulus, via a shielded serially connected cable. Despite an electrical connection between the two computers, the two EEG Emotiv Epocs were guaranteed to be completely electrically isolated from each other, and therefore also each member of the pair. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 504 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis Data acquisition in the two computers was synchronous to an accuracy greater than 1/128 s. Fig. 1. The professional EEG headset Fig. 2. The disassembled Emotiv Epoc Procedure In the experiment carried out in Florence (Italy) in 2014-2015, the Sender was given 128 continuous (non-modulated) stimuli of one second each, at random intervals of 4 to 6 seconds. In the 2016 Florence experiment, the Sender was given three groups of 32 random stimuli, on-off modulated at 10 Hz, 12 Hz, and 14 Hz; the three groups of 32 stimuli were separated by random intervals ranging from 20 to 30 s, while the stimuli were all separated by the same interval of 4 s. In another two experiments conducted in Milan in 2016, the Sender was given 100 stimuli, onoff modulated at 15 Hz, and from 90 to 100 stimuli modulated at 18 Hz, separated by random intervals of between 4 and 6 seconds. Only the Receiver’s EEG was recorded. In all cases, the participants were in a relaxed state on comfortable armchairs and the Receiver in particular was instructed to maintain minimal body movement and, if possible, to hold a mental image of the Sender. Table 1 gives a summary of all the experiments: Experimental series Number of trials Number of stimuli/trial Stimulus frequency Year F25 25 128 none 2014-2015 F(10) 20 32 10 Hz 2016 F(12) 20 32 12 Hz 2016 F(14) 20 32 14 Hz 2016 M(15) 20 100 15 Hz 2016 M(18) 20 90-100 18 Hz 2016 Table 1. Experimental series performed in Florence (F) and Milan (M) during the period 2014-16 Data Analysis ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 505 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis EEG signal analysis was performed using a new independent software programme created by coauthor GW in order to apply a uniform analysis on all experimental data obtained from 2014 to 2016. This programme includes a signal pre-processing stage comprised of a 0.8 Hz high-pass filtre followed by a band-pass filtre, with selectable bandwidth, based on the Fourier Transform and Antitransform. The pre-processing ends with a signal normalisation stage. The entire preprocessing sequence does not significantly modify signal phases, since this information is considered very important for subsequent analyses. In this way each EEG file contributes equally to all the others, eliminating differences due to variable amplitude and EEG signal artefacts of different participants. This new programme is rather complex and contains many optional details (especially in pre-processing) that give different numerical results to those documented in Giroldini et al. (2016) and Giroldini et al. (2018). Nevertheless the global result of all processing agrees well with previous analyses (made with other programmes) and essentially confirm already published results. Analysis of the Sender’s EEG signals was done using simple averaging of time-and-phaselocked epochs and allowed easy identification of so-called ERPs (Event Related Potentials). Furthermore, it was possible to easily identify ERPs also by calculating the signal power in a conveniently filtred EEG band. Nonetheless, when applied to Receivers, no known technique was able to identify a signal equivalent to the ERP. For this reason, in 2015 the author GW developed a new method for analysing ERPs, described in Giroldini et al (2016b), which has been crucial in identifying a weak by significant response in the Receiver coinciding with the stimulus given to the Sender. This method, here called Global Synchrony, has been described in the abovementioned work, however its basic principles are worth noting here. This method is based on examining 4 seconds of data (1.5 s pre-stimulus, 1 s stimulus, 1.5 s post stimulus) and then calculating the Pearson’s linear correlation between all channel pairs, using a pair of fixed duration data segments during about 250 ms. This segment pair (sliding window) is then slid along the time axis of the two signals (for all the possible combinations), generating a series of curves R(I, X), where I represents pair combinations, I = 91 in this case (14 electrodes x 13/2) and X is the time-samples. Subsequently this series of curves is processed to produce a single graph Sync(x), that basically represents the global variations of correlation (or synchronization) between all EEG channels, using suitable pre- and post-stimulus periods as a baseline. The resultant Sync1(x) curve shows a peak coinciding with the visual/auditory stimulus given to a subject. This method therefore helps to support the other ERP identification techniques, but Global Synchrony has proven to be particularly useful because it allows identification of a significant weak response also in the Receiver. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 506 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis While in the Sender the response is very evident and does not require statistical analysis (see Fig 3), for the Receiver it was necessary to create a specific programme to calculate the response’s significance level based on the GS routine (see Fig 4). In order to compare these observed experimental values with a random estimate, for each Receiver and for each stimulus condition, a new dataset of almost 50 Sync1(x) curves for every trial was created based on a random position of the stimulus zone within the EEG recording and in the same quantity of real stimulus number (32 or 100 or 128 stimuli), obtaining a so-called “random dataset” of Sync2(x) curves. It is thus possible to calculate an average curve of type Sync2(x), which represents the random expectation from which are extracted statistical parameters necessary for evaluating the significance level of results. Fig. 3. Examples of Senders’ responses: averages of 32 stimuli for 20 trials, filtred in a 1 Hz band centred respectively at 10 Hz, 12 Hz and 14 Hz and calculated using the Global Synchrony and the Signal Power methods. The response to the stimuli is easy to detect with any method in the Senders. The red curves in the upper graphs represent the expected values due to chance. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 507 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis Fig. 4. Global Synchrony response in the Receivers (non-stimulated subjects). The blue curves in the graphs represent the experimental results and the red curves represent the expected random chance. The following table was thus calculated, which represents the statistical analysis of 6 independent experimental series. The serie F25 was filtred in the band 9-10Hz (centre of the Alpha band). Exper. series Stimulus Frequency Experim. max Pearson Random max Pearson Paired t-test correlation (mean and correlation (mean and sd) (one tailed) sd) Probability F25 none 0.877 (0.85) 0.563 (0.95) 1.64 P = 0.06 F(10) 10Hz 1.791 (2.67) 1.263 (1.99) 1.18 P = 0.14 F(12) 12Hz 1.844 (1.83) 1.222 (1.86) 1.49 P = 0.07 F(14) 14Hz 2.447 (2.89) 1.238 (1.86) 2.90 P = 0.01 M(15) 15Hz 1.284 (1.12) 0.716 (1.08) 2.34 P = 0.03 M(18) 18Hz 1.122 (0.70) 0.786 (0.92) 1.63 P = 0.06 Table 2. comparison between the experimental values and the random values using a new independent software programme and EEG data pre-processing followed by the Global Synchrony method. The t-test is calculated using the Standard Deviation of the random correlations. The arrow in the right top of Figure 4 represents the max Pearson value calculated in this Table. When all individual results of the 125 trials are added together and compared with the curve obtained from the sum of the random data set, we get two graphs (Fig 5) which represent the global result of 6 experimental series carried out from 2014 to 2016. These 125 trials are derived from 85 experimental sessions, in which 20 sessions had three series of stimuli at frequencies of 10, 12, and 14 Hz. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 508 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis Finally, Table 3 summarises the final statistical analysis, showing a significant effect (P = 0.001) calculated as the difference between the experimental Global Synchrony and what would be expected by chance. Fig. 5. Average Global Synchrony curve calculated over all 125 trials. The experimental curve (blue) is significantly higher than the curve representing chance alone (red). Experiment. series Stimulus Frequency Experim. max Random max Pearson Paired t-test Probabili Pearson corr. correlation (mean and sd) (one tailed) ty (mean and sd) Full(125 trials) 10-12-14-15-18 Hz 1.406 (2.05) 0.954 (1.68) 3.0 0.001 Table 3. cumulative result of 125 experimental sessions from 2014 to 2016. Discussion of Results This new overall independent analysis of the experiments done from 2014 to 2016, confirms previously published results. Effectively it confirms that two subjects who are mentally and emotionally connected can display a weak but significant transfer of information between them, evidencing in the Receiver also neurophysiologically as a weak increase (of the order of 0.5%) of cerebral Global Synchrony. Although the directly stimulated subject (Sender) is obviously aware of the received stimulus, the other member of the pair (Receiver) does not consciously perceive anything, yet his/her central nervous system unconsciously recognizes a weak stimulus that produces a slight increase of the Global Synchrony at the same time as the remote stimulus. This effect has been proven by previous neurophysiological studies mentioned above, which taken together suggest that the human mind can interact distantly with another mind without using normal sensory channels (electromagnetic waves, sound waves, touch, smell, etc ). Specifically, moreover, the results of this work show that the modulated frequency visual/auditory stimulus, at a frequency between 10 to 18 Hz inclusive, given to the Sender can be better identified in the Receiver using narrow-band filtration (1 Hz) of the EEG signal to ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 509 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis improve the signal/noise ratio, otherwise it is too difficult. As already stated, if a standard analysis is performed on the Receivers based on simple averaging of time-and-phase-locked epochs, no ERP is obtained. In fact, this technique requires ERPs to be almost perfectly in phase in both time and waveform, otherwise there is a statistical cancellation effect of the ERPs themselves. From this observation we can reasonably deduce that, in response to the stimulus given to the Sender, there is no stable waveform comparable to an ERP in the Receiver, nor a significant variation in the EEG signal strength; we only know that in the Receiver there is a slight change in cerebral coherence (or synchrony). Nonetheless we cannot exclude the possibility of this being due to a waveform associated, but out of phase, with the stimuli, or other characteristics of EEG activity undetected by the described method. However, the Global Synchrony method seems particularly useful because (as described in Giroldini et al 2016b) it works well even in the presence of substantial jitter (variations in signal delay and its waveform). We can therefore conclude that this method represents a valid technique for identifying a weak response in Receivers even in the presence of jitters and strong background noise – a normal characteristic in EEGs. For this reason, any future developments in the EEG analysis of this type of experiment should consider a method based on inclusion of coherence and cerebral synchrony possibly coupled with methods based on neural networks. From that expounded here, moreover, it seems advantageous to give the Sender 90 – 100 stimuli at random intervals to obtain statistically more significant values in GS without unduly tiring the subject. Cross-checking Steady-State frequencies The results described here would assume a particular significance if they were selective with respect to Steady-State stimulus frequency. In other words, we need to check if by filtring the EEG signals in a frequency band that is different to that given to the Sender, we still get a significant GS result. This check was implemented particularly on the M15 and M18 series (comprised of 100 stimuli: see Table 1) which were filtred at the frequencies of 18 Hz and 15 Hz respectively, obtaining two Global Synchrony curves defined here as “cross-frequency”. Similarly, the three Steady-State at 10, 12, and 14 Hz, comprised of 32 stimuli, were each filtred at the other two frequencies, obtaining a total of 6 GS cross-frequency curves. The same type of cross-frequency curves were then added together and compared to the sum of the GS curves filtred at the exact stimulus frequency. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 510 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis Fig 6. Top left are the three F10, F12, F14 series added together and on the right the 6 crossfrequency series added together. Bottom left shows the two M15 and M18 series added together and compared to the respective cross-frequency series. Note that the cross-frequency curves (on the right) do not differ significantly from chance expectation, while those on the left do. Experimental Stimulus Frequency Experim. max Pearson Random max Pearson Paired t-test Probability series (Hz) correl. (mean and sd) correl. (mean and sd) (one tailed) Mix3F. 10+12+14 2.0 (2.36) 1.23 (1.96) 2.5-3.0 P = 0.003 Mix1518 15+18 1.14 (0.94) 0.745 (1.05) 2.4 P = 0.01 Cross3F 10+12+14 1.36 (1.92) 1.23(1.96) 0.72 ns Cross1518 15+18 0.66 (1.13) 0.745(1.05) 0.51 ns Table 4. comparison of two cumulative steady-state series with calculated cross-frequency series. The graphs in Fig. 6 clearly show that if the EEG data are filtred in a different frequency band to that of the stimulus, we obtain insignificant GS results with respect to chance expectation (red curves in graphs), and still much less than those produced by filtration at the frequency stimulus. The slight positive effect observed in the 6 series cross-frequency graph with 32 stimuli (top right) falls within randomness, but can also be caused by a partial superposition effect of the stimulus frequency bands. Indeed, the 10-12-14 Hz frequencies differ by 2 Hz, while the 15 and 18 Hz differ by 3 Hz and, at a neural response level, the stimuli themselves assume a bandwidth > 1.5Hz, easily observable by way of a Fourier analysis of the Sender’s EEG signals coinciding with the stimulus. In general, we can say that the Receiver’s neural responses show an appreciable selectivity in frequency. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 511 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis A method for transmitting real information from mind to mind In this article we used the terms Sender and Receiver to indicate two different roles, implying that information is transmitted and received as in normal communication channels. However, whether or not the correlations that emerged from the experiments described herein (as well as the cited studies) are proof of actual information transmission between two sensorially isolated subjects has yet to be determined beyond a doubt. According to the current prevailing understanding of the mind and brain it is simply impossible for two distant minds to connect, in that mental activity, and Consciousness in particular, depends only on the “local” bioelectrical interactions of the approximately 100 billion cerebral neurones. Nonetheless the most recent theories of Consciousness tend to take this type of distant mental interaction into consideration, theorising the existence of a “quantum entanglement” between two minds inspired by the well-known and proven entanglement between two sub-atomic particles, which represents a fundamentally important phenomenon in modern Quantum Physics. An example of a theory that proposes, as the source of Consciousness, the existence of entanglement in neuronal microtubules is that put forward by Penrose and Hameroff (2014). However it is not clear if this theory allows a distant mental connection. Another recent theory, the Generalized Quantum Theory (Filk et al. 2011, Walach et al. 2016), proposes the existence of a “quantum entanglement” between two minds, however at the same time it denies that this is true “communication”, but rather a type of strange “acausal connection” between two minds. To quote Walach et al: “The relationship or correlation between two or among more than two subsystems is acausal. Regarding this characteristic, their correlation cannot be used to transfer information between or among the subsystems [Non Transmission axiom (Lucadou et al. 2007)].” We believe that there can in fact exist a macroscopic form of “quantum entanglement” between two minds, but we think it is possible to experimentally rebut the quoted Non-Transmission axiom, as for any falsifiable scientific theory according to Karl Popper. In other words, we think it is indeed possible to transmit real information between two isolated minds. The method described herein has in fact the goal of proving whether or not it is actually possible to transmit – in a purely mental way – real information from subject A to sensorially isolated subject B. In order to obtain the best experimental results, we believe it is necessary to strictly adhere to the following conditions: a) Determine three Steady-State stimulus frequencies (F1, F2, F3) at least 3 Hz apart, for example 12, 15, & 18Hz, or 11, 14, & 17Hz. The information to be transmitted is the chosen frequency in each trial, which (obviously) must only be known by the Senders. b) Determine in advance the number of stimuli (at least 100), and the start and end times of each stimulus in each trial. This advance information is useful for synchronizing times and precise ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 512 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis alignment of stimuli in the Receivers’ EEG recordings. c) Total isolation of Sender and Receiver over long distances to eliminate any form of conventional communication between them. d) Select a certain number of Sender/Receiver pairs (at least 10 or 15) who have performed well individually in simple tests such as those described in this article. e) Organize an experiment in which multiple Senders (10 – 15) simultaneously receive the same visual/auditory stimulus at the F1 steady-state frequency (we have reason to believe that multiple synchronized Senders are more efficient that one). f) Make EEG recordings of different Receivers (10 – 15) simultaneously with high accuracy in relation to the stimulus timing, using the pre-determined time information. g) Subsequently, carry out a GS analysis on all subjects, filtring the signals in the three bands (about 1 Hz wide) centred on the F1, F2, F3 frequencies. h) Calculate the GS for each frequency and identify the maximum correlation value (as the average of all the 10 or 15 Receivers): this value corresponds to one of the three frequencies. Consider therefore this frequency as the transmitted information – the method is simply like a “majority vote”. It is of course possible to also calculate the significance of this result. i) By repeating this experimental procedure many times it is possible to transmit, in each group of attempts, a single frequency. The sequence of frequencies can constitute a coded message, because it is possible to easily prove how well the “received” frequencies match the transmitted ones by calculating their relative probabilities. Finally, it would be advantageous to put together a research group which includes the participation of M. Persinger to confirm the theory that it is possible to increase mental connection (Rouleau et al 2015) by simultaneously applying a particular magnetic field to both Sender and Receiver before the tests. Conclusions We believe that the combination of all the studies on a distant connection between two minds is indicative of properties of the mind far from the classical reductionist view, but a more detailed theoretical discussion will be covered in a later article. Undoubtedly, to allow a proper temporal synchronization, the method described herein requires foreknowledge of certain information and it is also inefficient in terms of speed of transmission of information (bit/s). However, it allows us to know if it really is possible to transmit information from mind to mind according to a classical “causal” method, in which a known stimulus generates a statistically significant and easily identifiable EEG response in the Receiver, rather than theorizing about a strange acausal relationship between two minds. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 513 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis What we have here, in the authors’ opinion, is a contribution of great importance towards understanding the true nature of Consciousness and the mind. References 1) Giroldini W., Pederzoli L., Bilucaglia M., Caini P., Ferrini A., Melloni S., Prati E., Tressoldi P. (2016). EEG correlates of social interaction at distance. F1000Research, 4, 457. doi.org/10.12688/f1000research.6755.5 2) Giroldini W., Pederzoli L., Bilucaglia M., Melloni S., and Tressoldi, P. (2016). A new method to detect event-related potentials based on Pearson’s correlation. EURASIP Journal on Bioinformatics and Systems Biology, 11. doi.org/10.1186/s13637-016-0043-z 3) Giroldini W., Pederzoli L., Bilucaglia M., Prati E., and Tressoldi, P. (2018). Exploring Brain-to-Brain interaction at a distance. www.researchgate.net. doi:10.13140/RG.2.2.29858.12489 4) Wackermann, J., Seiter, C., Keibel, H., and Walach, H. (2003). Correlations between brain electrical activities of two spatially separated human subjects. Neuroscience Letters, 336, 60–64. 5) Achterberg J., Cooke K., Richards T., Standish L. J., Kozak L., and Lake J. (2005). Evidence for correlations between distant intentionality and brain function in recipients: A functional magnetic resonance imaging analysis. Journal of Alternative and Complementary Medicine: Research on Paradigm, Practice, and Policy, 11(6), 965–971. 6) Ambach W. (2008). Correlations between the EEGs of two spatially separated subjects—a replication study. European Journal of Parapsychology, 23,2, 131–146. http://ejp.wyrdwise.com/EJP v23-2.pdf 7) Manolea A. (2015). Brain to Brain Connectivity During Distal Psycho-informational Influence Sessions, Between Spatially and Sensory Isolated Subjects. Procedia-Social and Behavioral Sciences, 187, 250–255 8) Persinger M. A., Saroka K. S., Lavallee C. F., Booth J. N., Hunter M. D., Mulligan B. P., ... and Gang N. (2010). Correlated cerebral events between physically and sensory isolated pairs of subjects exposed to yoked circumcerebral magnetic fields. Neuroscience Letters, 486(3), 231–234. 9) Radin D. I., (2004). Event-related electroencephalographic correlations between isolated human subjects. Journal of Alternative and Complementary Medicine, 10, 315–323. 10) Richards T. L., Kozak L., Johnson L. C., and Standish L. J. (2005). Replicable functional magnetic resonance imaging evidence of correlated brain signals between physically and sensory isolated subjects. Journal of Alternative & Complementary Medicine: Research on Paradigm, Practice, and Policy, 11(6), 955–963. 11) Standish L. J., Johnson L. C., Kozak L., and Richards T. (2003). Evidence of correlated functional magnetic resonance imaging signals between distant human brains. Alternative Therapies in Health and Medicine, 9(1), 128–128. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 514 Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 501-513 Giroldini, W., & Pederzoli, L., Brain-to-Brain Interaction at a Distance Based on EEG Analysis 12) Radin D. (2017). Electrocortical correlations between pairs of isolated people: A reanalysis. F1000Research, 6, 676. https://doi.org/10.12688/f1000research.11537.1 13) Pastor M. A., Artieda J., Arbizu J., Valencia M., and Masdeu J. C. (2003). Human Cerebral Activation during Steady-State Visual-Evoked Responses. Journal of Neuroscience, 23(37). 14) Ahn S., Kim K., and Jun S.C. (2016). Steady-State somatosensory evoked potential for braincomputer interface - Present and future. Frontiers in Human Neuroscience 9:716. doi: 10.3389/fnhum.2015.00716. 15) Filk T., and Römer H. (2011). Generalized quantum theory: Overview and latest developments. Axiomathes, 21(2): 211–220. doi: 10.1007/s10516-010-9136-6 16) Hameroff S. and Penrose R. (2014). Consciousness in the Universe: a review of the “Orch OR” theory, Phys. Life Rev. 11, 39-78. 17) Walach H., Tressoldi P., and Pederzoli L. (2016). Mental, behavioural and physiological nonlocal correlations within the Generalized Quantum Theory framework. Axiomathes, 26(3), 313–328. https://doi.org/10.1007/s10516-016-9290-6 18) Rouleau N., Tessaro L., Sarakoa K., Scott M., Lehman B., Juden-Kelly L., and Persinger M. (2015). Experimental evidence of superposition and superimposition of cerebral activity within pairs of human brains separated by 6000 km: central role of the Parahippocampal regions. NeuroQuantology, V.13, 4, 397-407. doi: 10.14704/nq.2015.13.4.891 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

arXiv:1707.08727v1 [physics.hist-ph] 27 Jul 2017 From mindless mathematics to thinking meat? Matt Visser School of Mathematics and Statistics Victoria University of Wellington, PO Box 600, Wellington 6140, New Zealand E-mail: matt.visser@sms.vuw.ac.nz Abstract. Deconstruction of the theme of the 2017 FQXi essay contest is already an interesting exercise in its own right: Teleology is rarely useful in physics — the only known mainstream physics example (black hole event horizons) has a very mixed scorecard — so the “goals” and “aims and intentions” alluded to in the theme of the 2017 FQXi essay contest are already somewhat pushing the limits. Furthermore, “aims and intentions” certainly carries the implication of consciousness, and opens up a whole can of worms related to the mind-body problem. As for “mindless mathematical laws”, that allusion is certainly in tension with at least some versions of the “mathematical universe hypothesis”. Finally “wandering towards a goal” again carries the implication of consciousness, with all its attendant problems. In this essay I will argue, simply because we do not yet have any really good mathematical or physical theory of consciousness, that the theme of this essay contest is premature, and unlikely to lead to any resolution that would be widely accepted in the mathematics or physics communities. Keywords: Mathematical physics; thinking meat; mind-body problem; consciousness; quantum; teleology; ontology; epistemology. 1 March 2017; 27 July 2917; LATEX-ed 4 September 2018. Essay written for the FQXi 2017 essay contest: “Wandering towards a goal: How can mindless mathematical laws give rise to aims and intention?” From mindless mathematics to thinking meat? 2 Contents 1 Introduction 2 2 Teleology 2 3 Emergence 3 4 Consciousness 4 5 Collapse of the wave-function 4 6 Thinking meat 5 7 Conclusions 6 1. Introduction The theme of the 2017 FQXi essay contest is this: “Wandering towards a goal: How can mindless mathematical laws give rise to aims and intention?” This is certainly an extremely interesting question, but as several other contributors have pointed out — there are an awful lot of assumptions built into the way the question is phrased, and in attempting to answer this question it would seem unlikely that any generally agreedupon community-wide consensus could be reached. The question touches on teleology, on emergence, (the sum is greater than its parts), on the problem of consciousness, and can even be argued to be connected to the collapse of the wavefunction in quantum physics. 2. Teleology Black hole event horizons in general relativity are teleological; one has to wait till the trump of doom, and then back-track from the infinite future, to know whether or not an event horizon is present right now [1]. Black hole event horizons can form in portions of flat spacetime, and sneak up on one unexpectedly, with zero warning [1]. There is no finite-resource experiment that any physicist could possibly perform to unambiguously detect the presence or absence of an event horizon [1]. In contrast apparent/trapping horizons are not teleological, and their presence or absence can, (at least for spherical horizons in spherically symmetric spacetimes), be unambiguously detected by finiteresource experiments, using quasi-local (ie, finite volume) measurements of tidal and related effects [1]. So in a very precise Popperian sense, event horizons are simply not physics, while apparent/trapping horizons certainly are physics. From mindless mathematics to thinking meat? 3 So why has so much attention been paid to event horizons over the last 50 years? Simply put, event horizons make it possible to prove nice general mathematical theorems, whereas the apparent/trapping horizon variants of those theorems are much trickier and subject to qualifying technical conditions. (This is not just technical quibbling, there is real physics hiding the event horizon versus apparent/trapping horizon distinction [2, 3, 4].) Even Stephen Hawking has now abjured event horizons, not once but at least twice [5, 6]. Initially he did so at the Dublin meeting in 2004 [5]: The way the information gets out seems to be that a true event horizon never forms, just an apparent horizon. More recently in 2014 Hawking asserted [6]: The absence of event horizons means that there are no black holes — in the sense of regimes from which light can’t escape to infinity. There are, however, apparent horizons which persist for a period of time. So teleology in physics has a very mixed score-card — the only known mainstream physics example is black hole event horizons, but while event horizons are certainly mainstream (sociological) physics, it is much less certain that they are mainstream (scientific) physics — certainly event horizons fail Popper falsifiability, while apparent/ trapping horizons are perfectly acceptable science in Popper’s sense. Again, I emphasize that these are not just technical quibbles — the confusion regarding event horizons versus apparent/trapping horizons lies at the heart of the so-called “information paradox” associated with black hole evaporation, which is not in any sense a paradox when viewed in terms of Popperian-appropriate apparent/trapping horizons [4]. The firewall argument simply dissolves when viewed in terms of Popperianappropriate apparent/trapping horizons [4]. The relevance to the current essay topic is that, in the one place that teleological ideas have (sociologically) become part of mainstream physics, ultimately they have really not panned out all that well, leading to decades of unnecessary confusion. 3. Emergence Emergence (the sum is greater than its parts) in theoretical physics is a tricky word. There are only four real physics examples where this word makes some sort of sense: • Molecular dynamics =⇒ fluid dynamics (truncation of the BBKY hierarchy). • Molecular dynamics =⇒ continuum solid elasticity theory. • Phase transitions (discontinuities that only exist in the infinite volume limit). • Jacobson-style thermodynamic emergent gravity. From mindless mathematics to thinking meat? 4 Now even Jacobson-style thermodynamic emergent gravity [7] is subject to some minor technical qualifications [8]. (In contrast Verlinde-style entropic gravity [9] was developed some 15 years later, is non-relativistic, and cannot even successfully handle the 2-body problem [10].) Emergence, (in the sense of Anderson’s “more is different” [11]), certainly applies to (and is useful in) some branches of physics, but, (and this the point for current purposes), emergence is a concept that should be used with extreme care and discretion. When used carelessly, the word emergence degenerates into nothing more than the Stalinist aphorism “quantity has a quality all of its own”. 4. Consciousness The problem of consciousness (somewhat roughly) equates to the Descartes mind-body problem: Is the mind a distinct physical entity, or is it merely an epiphenomenon, somehow emergent from the physics of the brain? Bluntly speaking, we do not yet know enough to give any meaningful answer to this question. We may have opinions, maybe even strong opinions, on this issue — but given what we know, (rather than what we might like to believe), the whole mind-body problem is still in a state of highly inconclusive emotional venting, it does not yet rise to the level of a scientific debate. The relevance to the current essay topic is this: The theme of the essay contest implicitly appeals to consciousness (be it human or otherwise) to even define “aims” or “intentions”, and the fact that we simply do not have a coherent physical understanding of the ontology of consciousness, let alone the details of the physical mechanism by which consciousness might arise, rather undermines the whole theme of the essay contest. We do not even have a good epistemology (a coherent framework of more or less well defined and widely agreed upon experimental protocols) by which we could address this issue. This is not to say that valiant attempts are not being made in addressing the problem of consciousness, see for instance three books by Roger Penrose [12, 13, 14], but it is fair to say that there is no widely and generally accepted resolution of the problem of consciousness. 5. Collapse of the wave-function The quite mainstream Copenhagen interpretation of quantum mechanics holds a special place for the somewhat ill-defined “observer”, whose measurements are asserted to “collapse the wavefunction” [15]. More radical Wigner-like [16] variants of the Copenhagen interpretation argue for the centrality of human consciousness in the collapse process. The Wigner’s friend argument asks this: If Wigner has a friend who undertakes the actual measurement/observation, for definiteness in a Schrödinger’s cat experiment [17], does the friend collapse the wavefunction, or is wavefunction collapse postponed until the results are communicated to Wigner? From mindless mathematics to thinking meat? 5 Let me ask something significantly more pointed: What if Wigner’s friend is a dog? Is dog-level consciousness, observing some quantum phenomenon, sufficient to provoke wave-function collapse. Just what level of consciousness is required for collapse? Is catlevel consciousness sufficient? (Worse, are we really sure that human-level consciousness is sufficient? The theologians might wish to speculate on direct angelic or demonic intervention being required to collapse the wave-function, I will steer well clear of that particular mess.) With any degree of safety and certainty we can only conclude this: There is something very rotten in the eigenstate of Schrödinger’s cat. As for other popular interpretations of quantum mechanix, it is important to realise that decoherence is not enough. Decoherence at best reduces quantum amplitudes to classical probabilities. But decoherence by itself does not reify (make real) any unique experimental outcome. Decohering Schrödinger’s cat at best leads to 50%–50% classically alive/dead cat, at least no longer in a quantum superposition, but one still needs an observer to record a definite outcome. Many-worldism has its own issues. The original Everett variant of many-worldism treated the wave-function as a representation of our state of ignorance [18], (essentially as a quantum variant of Jaynes’ classical maximum entropy principle [19, 20, 21, 22]). More modern variants of many-worldism somewhat vaguely invoke (human?) consciousness — with the minds of conscious entities constantly dividing down the infinitely branching yggdrasillian world-tree of future possibilities. (And, if you take the path-integral approach seriously, a merging world-tree of past possibilities.) More subtly, one one tries to make branching universe scenarios relativistic, one seems to have to deal with non-Hausdorff manifolds; with universes splitting along the future light cones of quantum measurement events, or worse. Again, the relevance to this essay is simply this: The major interpretations of quantum mechanix, one way or another, depend on developing an ontology and epistemology of consciousness — and this is one reason why progress on this topic is frustratingly difficult [23, 24]. (The fiendishly difficult nature of the relevant experiments is not entirely helpful either.) Without a coherent theoretical structure to work in, the thematic “aims and intentions” of this essay contest are too imprecise for useful progress. 6. Thinking meat We are, all of us homo sapiens, simply and literally, just thinking meat. Whether we are more than thinking meat can (for the time being) be left to the philosophers and religious advocates; the physics community simply does not (yet) have appropriate techniques to have anything substantive to say on this issue. Conversely when it comes to “mindless mathematics”, one must consider this: Can mathematics exist without a mind to formulate it? From mindless mathematics to thinking meat? 6 This question cuts to the heart of the Platonist–Intuitionist–Constructivist debate in the philosophy of mathematics. (There are at least half-a-dozen other variants on these themes, I am simplifying [25].) Again we see issues of mind, and implicitly consciousness, being dragged kicking and screaming into the discussion. (Or maybe it is the disputants being dragged kicking and screaming into the contemplation of the need for a physical ontology and epistemology of consciousness and the mind-body problem.) 7. Conclusions In summary, the way the theme for the 2017 FQXi essay contest has been phrased, one simply has no choice but to confront issues of teleology, ontology, and epistemology — and specifically consciousness and the mind-body problem. What is truly frustrating for the mathematics and physics communities, is that we do not (yet) have any suitable and appropriate well-agreed-upon mathematical/physical framework to address these issues. In view of this circumstance, potential resolutions of the question raised in the theme for this essay contest are unlikely (at this stage) to gain widespread support within the mathematics and physics communities. Do not give up on asking these questions, but do take cognizance of the fact that these questions are hard ; facile answers will simply not be sufficient. In some circles, it has recently become popular to make snide comments concerning the Popperati; but remember this — whatever one’s views on Popper’s falsifiability criterion, it is certainly a very pragmatic and useful way of focussing attention on those ideas and techniques that are most likely to lead to interesting and widely-accepted results. — ### — Acknowledgments Supported via the Marsden Fund, administered by the Royal Society of New Zealand. From mindless mathematics to thinking meat? 7 References [1] M. Visser, “Physical observability of horizons”, Phys. Rev. D 90 (2014) 127502 doi:10.1103/PhysRevD.90.127502 [arXiv:1407.7295 [gr-qc]]. [2] M. Visser, “Thermality of the Hawking flux”, JHEP 1507 (2015) 009 doi:10.1007/JHEP07(2015)009 [arXiv:1409.7754 [gr-qc]]. [3] A. Alonso-Serrano and M. Visser, “On burning a lump of coal”, Phys. Lett. B 757 (2016) 383 doi:10.1016/j.physletb.2016.04.023 [arXiv:1511.01162 [gr-qc]]. [4] A. Alonso-Serrano and M. Visser, “Entropy/information flux in Hawking radiation”, arXiv:1512.01890 [gr-qc]. [5] S. W. Hawking, abstract of a talk given at the GR17 conference in Dublin, Ireland, 2004. [6] S. W. Hawking, “Information preservation and weather forecasting for black holes”, arXiv:1401.5761 [hep-th]. [7] T. Jacobson, “Thermodynamics of space-time: The Einstein equation of state”, Phys. Rev. Lett. 75 (1995) 1260 doi:10.1103/PhysRevLett.75.1260 [gr-qc/9504004]. [8] V. Baccetti and M. Visser, “Clausius entropy for arbitrary bifurcate null surfaces”, Class. Quant. Grav. 31 (2014) 035009 doi:10.1088/0264-9381/31/3/035009 [arXiv:1303.3185 [gr-qc]]. [9] E. P. Verlinde, “On the origin of gravity and the laws of Newton”, JHEP 1104 (2011) 029 doi:10.1007/JHEP04(2011)029 [arXiv:1001.0785 [hep-th]]. [10] M. Visser, “Conservative entropic forces”, JHEP 1110 (2011) 140 doi:10.1007/JHEP10(2011)140 [arXiv:1108.5240 [hep-th]]. [11] P. W. Anderson, “More is different”, Science (new series) 177 (1972) 393–396. [12] Roger Penrose, The Emperor’s New Mind, (Oxford, 1989). [13] Roger Penrose, Shadows of the Mind, (Oxford, 1994). [14] Roger Penrose, The Road to Reality, (Alfred Knopf, 2004). [15] N. Bohr, “The quantum postulate and the recent development of atomic theory”, Nature 121 (1928) 580–590, doi :10.1038/121580a0 [16] E.P. Wigner, “Remarks on the mind-body question”, in: I.J. Good, The Scientist Speculates, (Heinemann, London, 1961) [17] “Has anyone seen that bastard Schrödinger?” [18] Hugh Everett, “Relative State Formulation of Quantum Mechanics”, Reviews of Modern Physics 29 (1957) 454–462. doi:10.1103/RevModPhys.29.454. [19] E.T. Jaynes, “Information Theory and Statistical Mechanics”, Physical Review. Series II. 106 (1957) 620–630. doi:10.1103/PhysRev.106.620. [20] E.T. Jaynes, “Information Theory and Statistical Mechanics II”, Physical Review. Series II. 108 (1957) 171–190. doi:10.1103/PhysRev.108.171. [21] Matt Visser, “Zipf’s law, power laws, and maximum entropy”, New J. Phys. 15 (2013) 043021. doi: 10.1088/1367-2630/15/4/043021 [22] Valentina Baccetti and Matt Visser, “Infinite Shannon entropy”, J. Stat. Mech. 2013 (2013) P04010 [23] Quantum questions: Mystical writings of the world’s great physicists, edited by Ken Wilbur, (Shambhala, Boston, 1984 & 2001) [24] J. S. Bell, Speakable and unspeakable in quantum mechanics, (Cambridge, England, 1987–2013) [25] Matt Visser, “Which number system is “best” for describing empirical reality?”, FQXi 2012 essay contest: “Questioning the foundations. Which of our basic physical assumptions are wrong?” arXiv:1212.6274 [math-ph]

Reference: Aerts, D., Broekaert, J. & Gabora, L. (2000) Intrinsic contextuality as the crux of consciousness. In (K. Yasue, Ed.) Fundamental Approaches to Consciousness, Tokyo '99. John Benjamins Publishing Company. Intrinsic Contextuality as the Crux of Consciousness D. Aerts, J. Broekaert & L. Gabora Center Leo Apostel, Brussels Free University, Belgium 1. THE CONTEXTUALITY OF CONSCIOUS EXPERIENCE A stream of conscious experience is extremely contextual; it is impacted by sensory stimuli, drives and emotions, and the web of associations that link, directly or indirectly, the subject of experience to other elements of the individual's worldview. The contextuality of one's conscious experience both enhances and constrains the contextuality of one's behavior. Since we cannot know first-hand the conscious experience of another, it is by way of behavioral contextuality that we make judgements about whether or not, and to what extent, a system is conscious. Thus we believe that a deep understanding of contextuality is vital to the study of consciousness. Methods have been developed for handling contextuality in the microworld of quantum particles. Our goal has been to investigate the extent to which these methods can be used to analyze contextuality in conscious experience. This work is the fledgling efforts of a recently-initiated interdisciplinary collaboration. 2. PHYSICAL AND CONCEPTUAL CLOSURE ENABLE CONTEXTUALITY Most hold to the intuition that inorganic substances are not conscious; that there is nothing it is like to be a rock. Even those who believe that inorganic substances do have some sort of conscious experience tend to agree that the consciousness of living organisms is an order of magnitude greater. This intuition may stem from the fact that the organism, being a physically closed system, is richly interconnected (e.g., by way of the neural, sensorimotor, and endocrine systems), and this interconnectedness endows it with behavioral contextuality. That is, any perturbation will percolate through the interconnected system and elicit a response tailored to the specifics of the perturbation. Enhanced behavioral contextuality is often viewed as evidence that a system is more conscious. Humans appear to be endowed with a second level of closure; their memories and sensorimotor associations are interconnected via concepts of varying levels of abstraction into a conceptual web, or worldview. Thus every concept, belief, etc. impacts and is impacted by a sphere of related concepts, beliefs etc., and the network is closed in the sense that there exists a 'conceptual pathway' through streams of associative recall from any one concept to any other. Gabora [7, 8] suggests that this happens through an autocatalytic process analogous to that proposed by Kauffman [10] to explain the origin of life. The distributed storage and retrieval of memories prompt the emergence of abstractions, and as the density of abstractions increases, the probability they crystallize into an interconnected worldview increases exponentially. For this to happen, the sphere of concepts activated by any perturbation (that is, the extent to which storage/retrieval is distributed) must fall within an intermediate range; the system is poised at the proverbial 'edge of chaos'. A viable and coherent worldview is one that reinforces thought trajectories that enhance wellbeing at the individual and societal levels. To summarize, physical closure increases the potential for contextuality. Conceptual closure increases it an order of magnitude further, by enabling the individual to engage in relational streams of thought that refine potential actions in light of goals or imagined outcomes. Thus the capacity to give evidence of consciousness is enhanced. 3. WEAK VERSUS STRONG CONTEXTUALITY A large component of conscious experience involves the formation of opinions, i.e. the stabilizing of perceived relationships between self and other. We view opinions as states of the conceptual network in response to an experimental perturbation in the form of a question. Opinions are more stable than some other sorts of conscious experience, such as fleeting perceptions or emotions. However, they too can be affected by context. We say that an opinion is weakly contextual if it seems to have settled into one fairly stable state, or another. For example, you might either love a particular radio station, or dislike it. We say the opinion is strongly contextual if it is unstable, prone to sway as easily in one direction as another. This is just an amplitude difference; next we will discuss qualitatively different types of contextuality. 4. CLASSICAL VERSUS INTRINSIC CONTEXTUALITY There are two kinds of contextuality. In classical contextuality, the outcome is affected by various aspects of the environment, but not by the irreducible and nonpredictable specifics of the interaction between the system and the experimental perturbation. When the situation is analyzed in terms of states, experiments, and outcomes, Kolmogorov's axioms are satisfied, and a classical probability model can be used. As an example of classical contextuality in a cognitive situation, if you were asked 'do you like this room?' your answer would depend much more on the room than on how the question was asked. This situation is schematically diagrammed in Figure 1. Figure 1. Schematic representation of a measurement interaction exposing classical contextuality: (t1) The system prior to contextual interaction. (t2) The classically contextual input system reconfigures the initial state and produces adapted response. (t3) The reconfigured system. On the other hand, it may be that the outcome is determined through the interaction of the system with the irreducible and nonpredictable properties embedded in the measurement process. This is referred to as intrinsic contextuality. The system and the perturbation both have an internal relational constitution, such that their interface creates a concrescence of emergent, dynamic patterns. The presence of intrinsic contextuality means that Kolmogorovian axioms are not satisfied, which renders the formal description of the entity nonclassical, or possibly, quantum mechanical-like. As an example of intrinsic contextuality in cognition, there may be no objective answer to the question of whether you like the radio station or not. Your opinion 'collapses into existence' depending on the irreducible and   2   nonpredictable specifics of the interaction between you and the questioner. Thus, when a friend complains about the radio station, she evokes aspects of it that you do not like, and you may agree with her. But when a smiling representative of the station seductively asks if you like the station, a positive opinion may be manifested. Much as the experiment cannot be performed without employing some apparatus, the question cannot be asked without some tone of voice, some facial expression, etc. This situation is schematically diagrammed in Figure 2. Figure 2. Schematic representation of a measurement interaction exposing intrinsic contextuality: (t1) The system prior to contextual interaction. (t2) The concrescence of intrinsic contextual input exposes a quantumlike non-predictiveness, symbolically represented here by the superposition "+". (t3) The system collapses into a reconfigured state. In practice, all perturbations involve a mixture of classical and intrinsic contextuality in varying degrees. 5. A MODEL OF INTRINSIC CONTEXTUALITY Intrinsic contextuality can be illustrated using a simple model: the quantum machine. The model has been analyzed intensively as a conceptual tool in quantum mechanics [1, 2, 3, and 7] but it is perhaps most useful for explaining quantum-like properties at the macroscopic scale. The model is defined within a framework of formal model building: an entity is described by means of its set of states, its set of experiments, and the probabilities connected with sets of outcomes. The states of the quantum machine are the different possible places on the surface of a sphere with radius 1 (Fig 3). There is a fairly large variety of states. By placing a point P somewhere else on this surface, another state is realized.   3   Fig. 3. The quantum machine: each state is given by a point P on the sphere of radius 1, and can be parameterized by the polar coordinates (q, f). In this model one cannot know the location of point P by simply looking at it. We define the set of allowable experiments by which we can find out where P is, which in turn tells us its state. These experiments are made as follows:   • Place an elastic strip (e.g. a rubber band) between two diametrically opposite points of the surface, u and -u (Fig. 4a). • Point P then falls from its initial place orthogonally onto the elastic, and sticks to it (Fig. 4b). • Next, the elastic breaks at some arbitrary point, not depending on where the point actually sticks to the elastic. The chance of breakage is evenly spread over the entire length of the elastic. • Consequently, the point P, attached to one of the two pieces of the elastic (Fig. 4c), is pulled to one of the two endpoints u or -u (Fig. 4d). Depending on where point P ends up, we say the outcome of the experiments is u or -u. 4   Fig. 4: The measurement process in the quantum machine model: a) Point P indicates the state. b) It drops orthogonally onto the elastic. c) The elastic breaks at random. d) Point P ends up being pulled to its final state by the residual piece of elastic. Why such an intricate way of experimenting on this quantum machine? First, this measurement procedure is set up to discern whether the point P is in some particular state u or -u. We are therefore limited to two possible outcomes. A series of such experiments, varying each time the choice of u, gives a more detailed description of the system. This model presents a macroscopic situation wherein an inevitable and irreducible effect takes place during the measurement, leading to quantum mechanical outcome probabilities. The effect is irreducible in the sense that it is due to the mere coupling in an interaction between two systems which have different levels of structural organizational composition, causing the probabilistic outcome. (If it were classical contextuality, the measurement effects would be reducible through their determinism, i.e. their effect could be quantitatively described, making it possibile to correct the measurement outcome.) The probability Pr ( P, u ) (or Pr ( P, -u ) ) of ending up in the point u (or -u) is given by the distance between the point P sticking to the elastic and the opposite point -u (or u) divided by 2, the diameter of the sphere. It can be easily seen that these can be formulated as: Pr ( P, u ) = cos2 g /2 Pr ( P, - u ) = sin2 g /2 It has been proven that any intrinsically contextual entity can be modeled using this quantum machine model (or a variant of it), and that the probabilities that arise are precisely the well known probabilities that describe the spin of a spin-1/2 quantum particle, e.g. the Stern-Gerlach experiment [1, 2, 3, 4, 9].   5   In the present model, we identify the configuration with the elastic, the process of sticking to it, and its randomized breakage, as intrinsic and inevitable aspects of measuring the state P of the entity. The measurement act indeterministically creates the quantum appearance of outcome state. The interaction of macroscopic systems will, to varying degrees, expose this intrinsic type of contextuality. 6. INTRINSIC CONTEXUALITY IN A CONSCIOUS SYSTEM The above model conveys the basic concept of how an intrinsically contextual interaction can cause a superposition of possible states to collapse into one state or another. We now introduce the Liar paradox as an example of how this arises in conscious processes. (For example, the sentence "This sentence is false.") We have been able to prove that this paradox entails a full quantum mechanical description: the states (truth and falsity) are represented by rays of a complex Hilbert space, the experiments (posing the paradox, asking whether it is true or false) by self-adjoint operators, and the dynamics by a Schroedinger equation [5, 6]. The Liar paradox was chosen because neither state, once settled upon, is acceptable, and so provides the impetus that reiterates the process. Thus we get the opportunity to re-experience the superposition state an arbitrary number of times, which heightens our awareness of it. (Optical illusions can be another example of this.) This kind of superposition is ubiquitous in conscious experience. It is often something intrinsic to the asking of a question, or to the specifics of an accident, that makes you respond one way versus another. 7. INCREASING THE INTRINSIC CONTEXUALITY OF A CONSCIOUS SYSTEM We have seen how formalisms that deal with intrinsic contextuality in the quantum mechanical realm can be adapted to model intrinsic contextuality in a macroscopic system. This is useful because the degree of contextuality of a conceptual system could provide a rough measure of the extent to which it is conscious. We now ask: how does the contextuality of this system increase? We suggest that the worldview is the subjective experience of the relational structure of the conceptual system, and that structure in the world is gradually incorporated into the worldview through the assimilation of experimental perturbations (in the form of sensory inputs, ideas, etc.). In keeping with Kauffman (1993), we suggest that this is accomplished by oscillating between a supracritical phase--wherein the system is robust enough to accept new inputs--and a subcritical phase--wherein assimilation of the new inputs temporarily challenges the system's robustness, such that new inputs are not accepted. (The subcritical phase is analogous to annealing in physical systems such as spinglasses.) With each oscillation, the statespace of the closed conceptual network expands. This expanded statespace in turn increases the capacity of the network to assimilate increasingly complex inputs the next time around; thus there is a coevolutionary relationship between the worldview and the novelty it assimilates. 8. CONCLUSIONS Judgements of the extent to which a system is conscious appear to be related to the contextuality of its behavior, which is both enabled and constrained by closure in physical space. Contextuality can be further enhanced by closure in conceptual space to form a relationally structured conceptual network or mental model of the world, subjectively experienced as a worldview [7, 8]. Sensory experiences or perturbations, which leave imprints on a cognitive system in the form of novel memories, can be viewed as observations or measurements of the current state of the conceptual network. Conceptual closure both facilitates and constrains the long-term assimilation of these memories. Classical contextuality can be mathematically corrected for because it arises due to predictable factors of the experimental perturbation. Intrinsic contextuality is unavoidable because it arises in virtue of the irreducible and unpredictable perturbation itself. The particular nature of the intrinsically contextual interaction is caused by emergent level   6   relations between the system and the measurement. Since intrinsic contextuality gives rise to quantum structure, our analysis adds to the plausibility that quantum structure plays a role in consciousness. The closed conceptual network oscillates between a supracritical phase--wherein the system is robust enough to accept new inputs--and a subcritical phase--wherein assimilation of the new inputs temporarily challenges the system's robustness, such that new inputs are not accepted. We propose that, with repeated oscillations, pattern in the external world is gradually assimilated into the conceptual network, resulting in increased potential for intrinsic contextuality, and increased capacity to express consciousness. REFERENCES [1] Aerts, D. & Durt, T. (1994). Quantum. Classical and Intermediate, an illustrative example. Found. Phys., 24, 1353. [2] Aerts, D. (1985). A possible explanation for the probabilities of quantum mechanics and example of a macroscopic system that violates Bell inequalities. In Recent developments in quantum logic, (eds.), Mittelstaedt, P. and Stachow, E.W., Grundlagen der Exakten Naturwissenschaften, band 6, Wissenschaftverlag, Bibliografisches Institut, Mannheim. [3] Aerts, D. (1986). A Possible Explanation for the Probabilities of Quantum Mechanics. J. Math. Phys. 27, 202. [4] Aerts, D. (1995). Quantum structures : An attempt to explain their appearance in nature. Int. J. Theor. Phys., 34, 1165. [5] Aerts D., Broekaert J., & Smets S., (1999a). A Quantum Structure Description of the Liar-Paradox International Journal of Theoretical Physics, in print. [6] Aerts D., Broekaert J., & Smets S., (1999b). The Liar-Paradox in a Quantum Mechanical Perspective, World Conference of Philosophy, Boston, to appear. [7] Gabora, L. (1998). Autocatalytic closure in a cognitive system: A tentative scenario for the evolution of culture. Psycoloquy, 9:67. http://www.cogsci.soton.ac.uk/cgi/psyc/newpsy?9.67 [8] Gabora, L. (1999). Weaving, bending, patching, mending the fabric of reality: A cognitive science perspective on worldview inconsistency. Foundations of Science, 3:2. [9] Gerlach, F. & Stern, O. (1922). Der experimentelle Nachweis der Richtungsquantelung im Magnetfel. Zeitschrift für Physik, 9, 349. [10] Kauffman, S. (1993). Origins of Order. New York: Oxford Press.   7

246 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime Article Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime (Part I) Chris H. Hardy* Synchronicities, as meaningful coincidences, and psi at large, are nonlocal processes that contravene the local-causal EM laws in spacetime, as well as the indeterminacy of quantum mechanics since they are driven by meaning. Real-life synchronicities (some analyzed in this paper) can be explained only by a hyperdimensional (beyond spacetime) and tachyonic consciousness-energy infusing and interconnecting all beings and systems, creating their individual hyperdimensional consciousness layer. In the Infinite Spiral Staircase theory (ISST), a person’s consciousness is a hyperdimensional “syg-field” (whose subject is the Self), selforganized by such tachyonic “syg-energy” deeply entwined with the brain/body, via networkconnective dynamics. The hyperdimensional Self and syg-energy’s nonlocal properties and parameters offer a coherent theoretical foundation for explaining both synchronicities and psi, given a Retrocausal Attractor and feedback loop at the brain’s sub-quantum scale. Part I of this two-part article includes: Introduction: The Deep Reality Fathomed by Jung and Pauli; 1. Rare Types of Synchronicities; 2. The Self Able to Manipulate Time, Space, Events, Behaviors, the Thinking Process, and to Trigger a Psychic Breakthrough; and 3. The One Field of Cosmic Consciousness That Led Jung to the Synchronicity Principle. Keywords: Synchronicity, nonlocality, psi, retrocausality, cosmic consciousness, cosmology, mind-over-matter, hyperdimension, panpsychism, ISST theory. Introduction: The Deep Reality Fathomed by Jung and Pauli While the phenomenon of synchronicities is widely known and routinely experienced by numerous people – as meaningful coincidences seemingly springing spontaneously in their lives – it still defies a proper integration in both cognitive psychology and physics. This is due to the fact that it contravenes Einsteinian physics laws, notably the locality principle of sequential causality and the obsolete assumption of a local mind restricted to the 4D-brain’s biochemistry and biophysics. This discrepancy, as we know, is a basic problem met by all psi capacities, which are mental ones yet instantiate nonlocality – connections at a distance both in time and space, without material causality such as an EM signal. Nonlocality has indeed been proven in the entanglement of particles by the conclusive experiments conducted by Alain Aspect in 1982-84, which moreover demonstrated a Faster-than-light (FTL) speed. These were designed to test the “EPR paradox” – a thought experiment that Einstein, Podolski, and Rosen proposed in order to * Chris H. Hardy, Ph.D., Eco-Mind Systems Science, Seguret, France. Email: chris.saya@gmail.com ISSN: 2153-831X Scientific GOD Journal Published by Scientific GOD, Inc. www.SciGOD.com 247 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime disprove the QM predicate that particles could remain correlated and entangled at great distance. Moreover, Einstein was a proponent of the idea that “hidden variables” (e.g., yet undiscovered deterministic forces) were keeping the universe ordered, thus barring the quantum indeterminacy and probabilistic behavior postulated by QM. Following Aspect experiments, the entanglement of particles precluded any explanation based on classical (i.e., local) signal transmission by spacetime. Markedly, when one of the particles was bounced on the moon, the distance between the two entangled particles was so great that the exchange of information was proven to be at 10,000 times the speed of light C, and established that the “weirdness” of quantum processes is real, and not just apparent.1 Interestingly, it is at 74 years of age that the Depth psychologist Carl Jung fathomed and modeled a whole new set of phenomena and processes based on acausality and meaningful simultaneous occurrences, which he called synchronicity. The threefold definition that Carl Jung gives of synchronicity (in his 1952 namesake book) covers what psi researchers call “informational psi” except telepathy. Having defined synchronicities as “The coincidence of a psychic state in the observer and an outside event (Synchronicity 1960, 110& 25), Jung then lists three types of coincidences: (T-1) with a simultaneous, objective, event; (T-2) “with a corresponding (…) external event taking place (…) at a distance, and only verifiable afterward” (thus clairvoyance); and (T-3) “with a corresponding, not yet existent, future event” (thus precognition). And the examples he gives are mostly spontaneous cases of precognition and J.B. Rhine’s early experimental psi research. Let’s note that, with this definition, Jung was thus attributing not only to synchronicities, but also to psi phenomena, the same set of ‘acausal’ dynamical processes and laws, namely an independence from time and space, and was signaling their belonging to some other dimension of reality than the 4D material and spacetime one. Besides, he thought that synchronicities involved an archetypal (thus symbolic) content. While the symbolic content, in itself, is far from intrinsic (as we’ll see in my real-life examples lacking any), they mostly clearly imply the Self (soul, Atman) that Jung deemed as belonging to the archetypal dimension (as distinct from spacetime). Indeed, Jung’s major breakthrough with synchronicities was to posit them as acausal, “transtemporal” and “trans-spatial,” in the same way he postulates the Self (the transcendent subject of the unconscious) and psychic processes to be. (The Structure and Dynamics of the Psyche 413, pg. 813) Commenting Rhine’s findings that accruing the sender-receiver distance (in telepathy tests), or even asking the subjects to predict the order of test cards (a “time displacement” used to study precognition) didn’t impede the positive results, he writes (1960, 17-8): “In these [experimental] circumstances the time factor seems to have been eliminated by a psychic function or psychic condition which is also capable of abolishing the spatial factor.” Then he goes on deducing that psi rules out any explanation in terms of energy (since there is no decrease of the effect with distance), and therefore psi “cannot be considered from the point of view of causality.” Let us specify that it does effectively rule out any electromagnetic (EM) energy or 1 See the Wikipedia article on Entanglement (https://en.wikipedia.org/wiki/Quantum_entanglement) ISSN: 2153-8212 citing a 2012 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. paper by John www.JCER.com Matson. 248 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime force, but not quantum processes that are known to exhibit nonlocal properties and retrocausality (see Costa de Beauregard, 1975; Peat, 1987; Hardy, 2017), nor an unknown type of energy such as the hyperdimensional syg-energy that I postulate. Some experiments also showed that psi was functioning despite strong electromagnetic shielding such as the ocean depth or Faraday cages. As I have argued (Hardy 2017, 2000), the bulk of experimental psi data buttresses the fact that psi works nonlocally, being non-dependent on spacetime parameters or EM waves (although these may possibly act as contingent or reinforcing factors). In strict physics logic, whenever a parameter or process acts beyond the Einsteinian 4D spacetime (3D of space + 1D of time), it is by definition instantiating an extra or meta dimension, i.e., it belongs to a hyperdimension (HD). It is thus absolutely logical to turn to a hyperdimensional (HDl) theory blending physics and consciousness in order to explain and ground psi, including in its synchronicity aspect. This didn’t escape the minds of Carl Jung and quantum physicist and Nobel laureate Wolfgang Pauli, who started to conceive of a “deep” dimension of reality blending matter-energy and consciousness (see their correspondence, Pauli & Jung 2014); this happened in the years preceding the release of their common book in 1955, which consisted of Jung’s Synchronicity and of Pauli’s study of Kepler’s archetypal symbolism (see Pauli 1955). Indeed, while retracing Jung’s discovery of synchronicity, we cannot bypass the crucial cross-fertilization of ideas between the two scholars, expressed in a June 22, 1949 letter (accompanying the draft version of Synchronicity) in which Jung thanks Pauli for prodding him to write down his ideas. Pauli fathered the Law of spins at the root of the entanglement, and later held that the complementary spins were a synchronistic process. As he saw it later in a visionary dream, the unconscious and synchronicity dimension was a “deeper reality” than quantum mechanics. Stating, about the Observer Effect in quantum mechanics, that it is the unconscious modifying the observed system (thus revealing a blending of psyche and matter), Pauli adds that depth psychology’s seminal advance is “the postulate of the existence of an unconscious characterized by a reality that is objective in a large measure.” (Jung, On the Nature of the Psyche; Fr. Edition: postface, note 153; p. 559, emphasis added) After Aspect’s vindication of the nonlocality of the entanglement, it was tempting to explain psi by the nonlocal correlations (as they were called at the time) displayed in EPR experiments. Thus, Walter von Lucadou stated these can link temporarily the observer’s mental state to the external system (e.g., the device) and produce “mind-over-matter” effects (von Lucadou, 1983, 1987). However, while these nonlocal exchanges of information between paired particles were indeed hard-proven within QM, their nature and physics foundations remained wholly unexplained, and therefore to invoke them couldn’t shed any light on the nature of psi, several types of which were also hard-proven experimentally in their own right (Schwartz, 2021). Physics needed to peek into, and take a leap into HDl levels and processes that implicated both physics and consciousness; and in my view, this HDl layer of reality can’t be anything else than the energy-consciousness blending, within the “Deep Reality” fathomed by Jung and Pauli. Yet, in physics terms, the hyperdimension (whatever its modeling) is what lies before Planck scale ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 249 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime (the first quantum that will later allow the onset of virtual particles in the Higgs Field, thus the onset of matter and spacetime) – this scale happening an immense time (within the first second) before the inflation phase formerly referred to as the Big Bang. The HD is also below Planck scale in terms of scale, with lower wavelengths and higher frequencies. From all this, it follows that positing consciousness as an energy of a hyperdimensional nature and operating with immensely faster-than-light (FTL) speed, as well as with a new set of dynamics and properties unconstrained by spacetime laws, is therefore the only pathway toward explaining psi and synchronicities. Furthermore, this will achieve an integration of consciousness seamlessly in a global theory of the universe/pluriverse (something as highly needed as inescapable). In brief, only a hyperdimension of consciousness can give a physics (or rather hyperphysics) foundation to consciousness as the dynamical meaning-driven and creative (negentropic) process that we all experience. With Networks of Meaning, I modeled the mind as a semantic (i.e., meaning-creative) field – a syg-field in short –, that is, as a dynamical network-system (whose subject is the Self) operating in a multidimensional way, as a Self-ego-body system, but predominantly beyond spacetime. In 2015, I was able to model this syg-field with hyperdimensional dynamics and properties, within a global theory of a hyperdimension of consciousness – called the Infinite Spiral Staircase theory (ISST). This hyperdimension (HD) is triune, an interlacing of cosmic consciousness (Syg-HD), hypertime (Rhythm-HD), and hyperspace (Center-HD). The Center-Syg-Rhythm hyperdimension (CSR-HD) is preexistent to our universe and birthing it via the ISS’s golden spiral at the origin. In ISST, all beings and systems have a hyperdimensional (HDl) layer – their syg-field –, that is, an active information field ranging from a proto-consciousness (in natural systems) to a full self-referent system in humans. The HD manifold is organized by the syg-energy spectrum – the meaning-creative energy of consciousness, displaying HDl dynamics, properties, and parameters. (In the same way as spacetime is organized by the EM energy spectrum.) Thus, a person’s consciousness, their syg-field (whose subject is the Self), is self-organized by syg-energy, and operates according to a connective dynamics triggered by the attraction of the similar, by resonance, and synchrony. As I will argue, this hyperdimensional Self and syg-fields are a proper foundation for explaining coherently synchronicities and psi at large. 1.Rare Types of Synchronicities Let’s assess some telling examples of synchronicities (S-ies), knowing that only the type-1 Jung cites are now labeled such, while the other types are precisely called for what they are, that is, psi phenomena. The perfect example of such Type-1 synchronicity (S-y) showing a “coincidence with a simultaneous, objective, event” would be Jung’s own striking Golden Scarab S-y experience. Jung’s patient in analysis was recounting him a dream about a golden scarab, when suddenly a scarab with golden hues flies into the clinical room by the open window. The scarab being an Egyptian solar symbol signifying renewal, this S-y definitely has an archetypal character. However, the main feature of S-ies according to Jung is their potency and numinosity. In this ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 250 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime specific clinical case, Jung’s patient had been hopelessly stuck in her treatment while blocking all attempts at initiating a constructive therapeutic process. The astounding synchronicity led to an in-depth exchange, centered on this event. By collapsing the communication barriers, it triggered the onset of the transference process and thus the therapeutic process (hence the numinosity of the scarab ‘renewal’ symbol). Let me now analyze some of my most challenging S-ies, as I’m prone to experience them on a regular basis. 1.1 The Vulgate Angel-of-Libraries S-y The Angel-of-Libraries (Aol) is a type of S-y that makes us discover exactly THE reference or text we need in order to pursue a given study or reasoning; it is a very common type of S-y befalling sensitive researchers and writers, and it abounds in my life. This type of Aol S-y is an incitement and guidance on the path/study we have chosen, and sometimes a problem solver. In the Vulgate case, I fell on this name by chance three times in half a day. (1) The first time, as I was working during the night on an article, I came to study specific extracts in Jung’s Psychology and Alchemy, when I saw an unexplained mention of “the Vulgate” and wondered what was this text, although I recognized a Latin root meaning “lay, common”) and just kept reading. (2) The next day, for my morning reading, I started a book by Jean Markale on Merlin (1995), when I was startled to find another unreferenced mention of “the Vulgate” in the passage on the Huth-Merlin ancient text, so obscure it only aggravated my frustration. (3) Later that day, on sipping some coffee after lunch in my armchair, I indulged in a game that consists in picking up one book intuitively; then I would just close my eyes and open it at random while thrusting one finger by chance on the double page – for an inspiring read or else for a divinatory say. (These last years, I have had an array of Jung’s books, all of which thoroughly read and annotated, and enormously thick, displayed on the table near my reading armchair, and they are generally the ones I choose.) The book I picked was again the densest, 700+ pages, Psychology and Alchemy; my finger pointed to a senseless name (“Melchior”) in a title, and so, in a breach of protocol, I pointed my finger a second time on the same double page and fell right under “of the Vulgate” – this time within a sentence referring to Catholic priests, that clarified that it was the erudite name of the “common” missal text, translated from Latin. (4) As a crown to this Vulgate S-y, another feat of the Angel-of-Libraries occurred while I was working, some months back, on a first version of this article on S-ies, one which incited me to include it in my examples. I had written at the time: “It so happened that I fell by chance, just yesterday, on Jung’s book page on which I had recounted this S-y and where the third instance occurred, and thus I have all precise timings and books references written down!” This Vulgate Aol S-y is far from transcendent, but it is a modest example of how the Angel – who is none other than one’s own Self, works. In this case, boosted by my desire to know what was the Vulgate, my Self/unconscious provides me with text that includes it, until the third one gives me the answer. Then, two and a half years later, as I intend to again tackle the S-y phenomenon in depth, it reminds me of this instance. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 251 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime 1.2 The telepathic Crosnes S-y A telepathic interaction during sleep (but not a dream per se) provides me with the exact answer to a friend’s tip-of-the-tongue problem, on the morning before meeting with her. I wake up one morning repeating a word in my mind that doesn’t mean anything to me – “crone”; it’s not a dream dealing with ‘crone’, it’s just one word filling my mind, repeating itself. I’m baffled and try to think of any association or memory, to no avail. But bizzarely, I can’t get rid of this word, it obscessively fills my mind. In the afternoon, I’ve a couple of friends, Sylvie and Hughes, who are coming to visit me. I’m so perplex about the strange occurrence that, as soon as we have settled to talk, I recount it to them. “Not only I have no idea what this name means, but it won’t leave me alone!” When I utter the name “crone” Sylvie jumps in her seat and turns to her husband, exclaiming “Des crosnes! That’s the name I couldn’t remember yesterday, Hughes!” Then, to me: “I had it on the tip of the tongue, and kept searching and searching for it – it drove me mad.” She corrects my spelling, yet the two words have the exact same pronunciation; then she explains they were the sturdy and cheap vegetables people in France used to eat during WW2, the Chinese artichokes, when they had nothing else; it was such a disgruntling vegetable that it had totally disappeared afterwards. This S-y is of a paradigmatic import, because it shows a mind-to-mind connection and exchange happening (with astounding precision) between two unconscious. My friend S is unable to consciously recall a name, despite trying for a while, but she can describe the vegetable thoroughly, thus the name is stored in her unconscious; meanwhile, I get this unidentified name on waking up, thus it was emerging from my unconscious (the sleep state), whereas it was unknown to my conscious. My unconscious and that of S are thus in communion, exchanging some information at the very least; but I’ve ground (through other experiences) to postulate that it is a full exchange of semantic (meaning-creative) energy at large (feelings, images, ideas, etc.). And this happens before we are due to meet in the afternoon. My unconscious is thus able (1) to acknowledge that S had a fit while unable to remember the name; (2) to learn this new name’s pronunciation; (3) to forward it to my conscious right on awakening, as a sure way for my conscious to get it. And this unconscious-to-unconscious exchange proves that the unconscious is capable of complex mental operations. Something that contravenes a basic foundation of the (still preeminent) cognitivist paradigm, which considers thought as produced only by the conscious mind, and this mind to be limited to the 4D brain (thus forbidding any distant exchange of information such as psi and specifically telepathy). Yet, Henri Poincaré, the most preeminent physicist and mathematician of the generation preceding Einstein, yet his contemporary – and the pioneer of chaos theory and the inventor of the concepts of 4D-spacetime, imaginary numbers, and retrocausality – had proposed the concept of an unconscious mind. Poincaré deemed the “subconscious ego” intelligent enough to be able to discover new mathematical functions and, after a period of “incubation”, to pass the information (i.e., the complete equations) to the conscious mind – the very way he had himself discovered a new class of functions. (See Science and Method, Chapter 3, published posthumously in 1913). Poincaré had several instances of such “illuminations” or “intuitions” surging in his daily life, and he made there an analysis of the process. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 252 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime 1.3 The clairvoyant Handbrake S-y, itself nested into a larger Example-S-y (The need to find an example of intuition triggers unconsciously the Example-S-y) In S-ies, it is usually an event happening to us that brings the message to our conscious mind. But here is a more complex process, where the unconscious clairvoyant knowledge of an immediate danger triggers a memory working as an alert. Furthermore, this whole experience happened to me about a dozen hours after reading the email of a referee asking for real-life examples to add to my submitted paper on intuition for the next Psi Meeting in Brazil in 2006. So that we have a second and encompassing S-y in the sense that the first Handbrake S-y is itself a response to the need to find an example of intuition. Among the five types of intuition I had listed, one was “Sensitivity to the state of distant systems (clairvoyance)” – and the handbrake experience fitted it. Although it wasn’t a conscious intuitive sensing, it was definitely an unconscious knowledge of an immediate danger emerging into the conscious stream. Thus, Example-S-y instantiates a coincidence between a psychic state (the perceived need of an example) and an event responding to the need (the Handbrake S-y). Driving back home on a Brazilian highway after a journey, the night had fallen and I felt cold. I had wanted since a while to take a sweater laying on the back seat, but had to wait for a large enough space on the side of the road to stop safely. I pulled the car on the side, got into neutral gear, and secured the handbrake, then turned on the light inside the car. I was now bending as much as I could in between the two front seats, searching through the stuff that was on the back seats, not finding my sweater. So finally I managed to get my body halfway through the opening between the seats, and was moving stuff, when a sequence of a film I had seen on TV not so long ago, passed through my mind. A girl and her grandfather were trying to get a bear out of a zoo cage, into a cage tied to their pick-up. The girl was at the driving wheel, her back to it in fact, when she was startled and her jolt unfastened the handbrake – and the car started to move forward down the slope. I saw that specific sequence, and then, with a close-up, (jumping forward in the film) her saying something like "I'm sorry", because not only the bear had ran out but her grandfather was badly hurt. That close-up repeated itself. When suddenly, on the second "I'm sorry", with the girl meaning "the handbrake got unfastened"... I had the idea of looking toward my own handbrake... which was now pulled only halfway, and then I realized MY car was moving slowly forward – down the slight slope, heading toward the ridge and bushes. In this example, we can see easily how the unconscious triggers associations until the images are strong enough for the message to emerge to the conscious mind. My Self (the global subject of both the personal unconscious and the conscious according to Jung) was aware of the car sliding, and searched my whole syg-field, my memory, for something that would bear a similar message. What's more, I'm not even sure if, in the film, it was the handbrake, or the gear, that the girl pushed with her back when she jerked. But in my daydream, she was sorry about the handbrake. And I needed to repeat that close-up two times in order to finally think about my own handbrake. On a lighter note: while providing me with a stunning example, my Self controlled quite well the danger level, given I would’ve been startled anyway when my car, and that was all the danger there was, bumped on the grassy outcrop! ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 253 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime 1.4 The Break-up S-y In this case, the highly anomalous event (with an extremely low probability in real life) prods me to take an instant decision about a love relationship, even though I had been unable to solve this dilemma for days. After living for some time with my new boyfriend in Paris, I left to spend three or four days in my own house south of Paris, with a specific intent: to decide whether or not to pursue our now three-month-old love relationship. Yet, past that time, and now driving back to his flat in Paris, I felt confused and upset because I hadn’t been able to make up my mind. At one point, on the highway, I abruptly realize I’ve been at a slow truck pace, following one along the truck lane for a moment already (despite the highway being mostly clear, and the fact I usually drive on the speed lane); and what’s more, there’s a huge name written in black across the whole width of the truck’s white back door – the exact family name of my boyfriend, an unusual and long foreign name at that. After a first moment of utter bewilderment (at the extremely low probability of such an occurrence), I now become aware I’m “stuck behind the truck” – moving at a speed (or ‘energy’) much lower than my usual one. My psyche immediately translates: My energy is lower, my creativity and independence is null; I’m ‘stuck’ in the relationship. Then, decision: “Let’s do something. Let’s overtake that truck (relation)!” This insight took hardly two or three seconds, while I must have been debating with myself for several minutes behind the truck, unaware (in my conscious) there was a name on it. Then I get in higher gear and speed up to overtake the truck. While doing so, I immediately experience an immense sense of relief and liberation, while I feel I’m being myself all over again. Because, at the very moment of the decision and symbolic action, I had solved the dilemma and had already gone through the break-up process. (The subsequent discussion with my boyfriend, explaining my decision, will only be a formal ending; as far as I’m concerned, the inner process is already completed.) This instance is impossible to explain by a mere random coincidence, which some could evoke with the scarab event. (The three days of inner debate, the exact name, the stress of not having taken a decision yet, even though I’m going to see him soon…). Note that the appearance of the name is a Type-1 synchronicity, but it is just a part of this complex synchronistic phenomenon. In this elaborate S-y, we see how my higher Self, endowed with a wiser and more global outlook on my conscious life, manipulates events in the 4D world in order to send me an unmistakable message, a sign that suddenly makes me aware of a higher priority in my life – that of my creative and high gear dedication to research and writing; the higher aims and aspirations of my soul, who cannot thrive when held down by confused emotions. (Had it been a dream, I would have interpreted it with the same ease that I grasped the symbolic event on the road. However, this was not a dream, and this is most remarkable.) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 254 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime It shows the Self has the capacity to actually bend and reorganize ‘outside’ events, objects, and to manage object-space-time frames with exquisite timing. I thus propose to add a Type-4 S-y, namely the correspondence between a mind (psychic state) and an obviously tinkered actual external event, meaning-laden (thus a Type-4 mind–PK-event S-y). Moreover, this S-y illustrates very clearly the Self coming to the foreground and taking over the reins. As I’ve have repeatedly experienced it (and spent a lot of time analyzing it in my books), our own Self has the capacity to interfere in our lives – giving us warnings through precognitive dreams; speaking to us via the voice of our Daimon (the inner voice); helping us avoid accidents, or minimizing them, through drastic actions (as I recount several examples of these interferences in Living Souls). 1.5 The Moving S-y In this case, I produced, with just a few hours of a visualization on my intent, a solution to a serious problem, by triggering a complex S-y. In brief, I bent the odds with a strong intent. I’m in my late twenties, and in a dire financial situation with my boyfriend Pat. We have just three days left to leave and empty our Paris flat – all our stuff is already in boxes, but we have no money to pay for a mover or even a hauling truck (it wasn’t possible to rent one in these times). Sitting on the carpet in the morning, we have again gone through all possibilities, reviewing all our acquaintances for some possible help, to no avail. I suddenly have an idea, and it grows into a full-fledged plan in a matter of minutes. It goes like this: “I know I’ve had incredible synchronicities while hitchhiking on the road… I’m going to hitchhike on the ‘périph’ (the highway turning around Paris), always full of trucks, and hopefully the truck driver giving me a lift could help with the moving.” As I’ve to visit again the real estate office in A, the northern suburb where is our new rented flat, I’ll use the occasion to do so. I build up my intent with a strong visualization on finding a nice truck driver while hitchhiking; and by mid-afternoon, I get into action and take the metro up to the nearest access to the highway, on Porte d’Auteuil (a chic quarter). There are only six exit points, called Portes (gates) to get to my appointment. (That leaves me just about 15-20 minutes to get acquainted and persuade the driver to help me – that’s going to be tough!) Now standing at the entry to the northward access ramp, I’m raising my arm and thumb out for a lift. But looking around me, I see a medium size truck stopped at the curb on a side street leading to the ramp, with the driver, his window down, looking at some papers over his wheel. I’ve a strong intuition and walk toward the guy. “Are you going to take the périph toward the north by chance, passing by the A Porte?” “Yes, as soon as I’ve figured out something!” “So, you can give me a lift to there?” “Okay, come in!” Meanwhile he folds his papers, and starts the engine. After saying hello, I present myself as a writer (I’ve not published anything yet, but I’ve loads of manuscripts, and ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 255 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime that’s how I feel myself to be). He tells me he is a merchant at Les Puces (the Flee market, open on weekends, Porte de St-Ouen, top north, an exit situated after A). While we drive, I exclaim “Your truck, that’s what I really would need! I’ve to move my stuff to A, and I’ve no money for a mover!” Says he: “Oh! Look, Sunday, I’ve to go to the Flee market early morning; I could help you move your stuff an hour earlier… say 6am.” “You would do that, really?” “Yeah, sure, I can Sunday.” “That would be really great! Oh, look, we are already getting there, where I go down.” He gets on the exit lane and stops farther at the curb, and I give him my address. That Sunday, while waiting on the pavement in a chilly dawn with most of our boxes piled up, I couldn’t help but sensing some stress in my still incredulous boyfriend, knowing that was our last day to move out. Yet the merchant came and we transferred our boxes in his truck! By the time we had stacked all of these in our new flat on the third floor (and he helped us do that), the first cafés had opened, and the only thing we could offer our so helpful companion was a coffee. Let’s break down what was implied by this Moving S-y: (1) Consciously building the intent for a few hours (with visualization); (2) Unconsciously triggering an encounter with a benevolent and selfless person; (3) and planning the precise time and space coordinates to meet him. In other words, my Self concocted a S-y and coordinated it! And my Self did that in line with my intent and need. We thus have a complex Type-4 S-y. Yet something is missing: How is the Self able to find the right person in the first place, and know at which exact time she/he’ll be at a place where I’ll be hitchhiking? How can the Self manage all possible mishaps and delays one way or the other? Of course, he was stopped at the curb, and that did allow some time adjustments, because, being attractive, my usual waiting time on a road for a lift was of the order of a few minutes. Finally, addressing some questions from the Devil’s advocate: Why do I attribute it to my Self and not to my own conscious psi? Because both the encounter and its timing were driven unconsciously. And why not invoke spirits and angels? Because our Self is our guardian angel and belongs to the divine realm, and it’s crucial we understand that. (Discarnate spirits could have helped too, but our Self (syg-field) is branched on our brain and body, thus able to influence directly our actions and their timing.) In this instance, we see with unmistakable clarity the full scale of the integrated relationship between our ego (the conscious) and our Self in the HD. Our Self has access to HD capacities, due to syg-energy’s properties. Its faster-than-light (FTL, or tachyonic) speed allows for instant Self-to-Self communication at a distance (unconscious); moreover, being beyond space and time, the Self has access to all time and space coordinates. In other words, telepathic contact, clairvoyance and precognition are intrinsic capacities of our hyperconscious Self. The Self can thus find the perfect person, empathic enough to help me. This is why the degree to which a person develops consciously their psi capacities depends on their inner harmonization with their own Self. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 256 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime 1.6 The Chime-PK S-y. Let’s see now the most complex S-y I have lived so far, one that implies a large scale psychokinetic (PK) event, one which clearly and directly responds to the sentence I was typing, in a highly meaningful way (thus a Type-4 S-y). It occurred in Parati, Brazil, while I was typing (and editing) a handwritten draft version of chapter 13 on S-y for The Sacred Network, later published in 2011. Psychokinesis is the capacity to influence matter, either physical or biological, and thus includes a wide range of phenomena, including psychic healing. At the 2004 Psi Meeting in Curitiba, Brazil the previous year, I had given a presentation on synchronicity, and I had reread this paper just before writing and editing the said book chapter. The rereading of that earlier 2004 paper on synchronicity was crucial to the type of PK that happened during the writing of this chapter, so let me first present its main points: . . . I thus propose to consider that a meaningful coincidence is a synchronicity: 1. IF there is a low probability that the event would occur by chance alone; 2. IF there are numerous significant links between the interfering event and the subject’s activated Semantic Constellation (SeCo); and 3. IF the meaning of the external event clearly influences the person, to the point of drastically modifying the SeCo. I believe synchronicity is deeply connected to the unconscious; not expressly to archetypes but rather to the Self (the subject of both the unconscious and the conscious) willing to influence the ego in a specific way. Synchronicity, thus, (1) expresses the will of the Self to influence the ego toward a certain mindset, decision, or action. And (2) shows the capacity of the Self (when the person is engaged in a process of spiritual evolution, or individuation) to succeed in organizing physical reality and events according to its own semantic energy (higher spiritual values, goals, and orientations). With those statements in mind, what follows below is the sentence I was writing for this current chapter, when, after typing the word ‘responding’, the psi phenomenon occurred: Because a particle has a statistical probability to be anywhere in the universe, quantum physics could account for space anomalies (and psi researchers have thus proposed several theories of psi based on quantum physics). Yet, the great pitfall is meaning. Quantum events are purely indeterministic, and despite the fact that quantum physics posits nonlocal processes, in no way can it explain how such nonlocal processes could be directed according to the intention or the will of a person – that is, it [psi] would be responding . . . [I hear the chime.] On the spot, I started typing a description of this event. Here is an excerpt of what I typed: ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 257 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime Time: 1.10 am. Psi phenomenon on the spot with chime suddenly ringing out strongly. I look up: the chime’s weight – a vertical moon crescent in wood of 4.5 inches – turns on itself at least 10 times, extremely rapidly, like a gyroscope. (This motion cannot possibly be triggered by a gust of wind or an animal... It can only be done by intentionally turning the weight on itself. Anyway, all windows are closed here and downstairs, it’s cold, it’s been raining, and the door is locked. Furthermore, all curtains are closed, as every night.) Then the tensed thread brings it back to normal by making it turn the other way around, as quickly. The moon weight, suspended by a nylon thread, is one yard from the wooden floor, 1.5 yard from the ceiling, 8 inches from the window and wood frame, and curtain covering the window. I’m sitting cross-legged at my table, about 3.5 yards away from the chime. Nothing else moved in the room. Physical reaction: as if my whole body was frying and was electrified, especially at the level of the belly and chest, the whole front of my torso. Analysis: In any case, the spinning movement (rotation on itself), moreover about ten times one way, and very quickly, is impossible as a natural movement. As I was able to verify the next day, even with the window open and the wind coming in, the weight tends to move very slowly, mostly in a lateral motion (and more rarely in a spinning way), because the moon crescent, in the shape of the letter C, gives only little surface against the wind. This phenomenon is quite remarkable in the sense that I was emphasizing both the meaning and the intentional aspects of syg-energy as the most important facets of consciousness (as far as a theory is concerned), since neither orthodox quantum mechanics (QM) nor the hidden variables school can explain such creation of meaning from their own frameworks (David Bohm, of the latter, includes “active meaning” in his Implicate Order theory, but without explaining or grounding the process). In brief, I was having a renewed insight (while typing my text) about the fact that QM, with its indeterministic assumption, can in no way explain intentional psi (proven via many experiments, including healing or bio-PK) or even the meaningful connections at a distance (as in S-ies). And the chime erupting in sound and spinning forcefully is like a loud exclamation from my unconscious, my Self, that indeed I’m right! Furthermore, the specific chime movement cannot be produced by random natural causes. Only a human hand can turn a thread on itself many times, building such tension in it that, on releasing it, it unrolls itself at great speed. Not only is the event a real and large-scale PK, it’s also synchronistic. It corresponds perfectly to the first definition I gave in my paper on synchronicity: “Synchronicity… (1) expresses the will of the Self to influence the ego toward a certain mindset, decision, or action.” The PK event also expresses the second part of the definition I gave in the same paper: “Synchronicity… (2) shows the capacity of the Self… to succeed in organizing physical reality and events according to its own semantic energy...” ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 258 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime My semantic energy was strong (since I was in a creative process, not only typing, but also enlarging my text); and through this psi event, reality was reorganized in such a way that it adapted and conformed itself to the meaning being (re)created. That is, my Self, through the PK event, organized physical reality and events according to its own semantic energy. The core S-y is not the Chime-PK per se, but its precise timing as an exclamation point or Hurrah responding to the renewed insight I had about the meaning and the intent displayed by psi and S-ies, and the inability of QM to explain them (or to be used as an explanation). I had just typed: “[psi] would be responding…” Indeed, it responded! And then I was about to type the end of the sentence: “[psi] would be responding… to a deep and meaningful psychological process.” I was involved in a strong creative and meaningful process while I was pondering these ideas about synchronicity, and my psi responded to it! I could even say that it was a strong voice irrupting from deep reality and making its appreciation known. So strongly irrupting in fact that I’m tempted to consider that another Self (such as a discarnate entity) could have been a coauthor of the PK-synchronicity. I cannot deny my own (or rather my own Self’s) participation, due to the physical inflammation of my chest, and given that I have had other large-scale PK experiences in my life. Why not Wolfgang Pauli himself, with whose ascended soul I had a lengthy conversation about his quantum physics work and my own SFT about a decade earlier? (Which I recount in Living Souls.) Indeed, Pauli had already displayed a rare PK gift during his years at Princeton’s Institute for Advanced Studies, so repeatedly witnessed by all researchers in this lab that they had labeled it the “Pauli effect”.) The Chime-PK S-y certainly comprised all three requirements I cited in my paper for defining an event as synchronicity versus mere coincidence – the not only “low probability” but rather a near-zero probability for such PK; highly meaningful event-mindset links; strong influence of the S-y on the person afterwards. We can also note a subsidiary meaningful coincidence, that of words and action between the chime’s “spin” and the quantum “spin”, which is one of the parameters used to describe particles and the one used to test the entanglement (the nonlocal correlations) between distant particles in EPR experiments. This “psi spin” points to another possibility: in nonlocal correlation experiments, when the experimenter physically changes the spin of particle A, the spin of particle B is instantly modified. In the Chime-PK, obviously my (HD) mind (my Self) produced the PK effect. The psychokinetic action on the chime thus shows that my semantic state (my thoughts) can have an effect on the state of a distant system (and even the spin of a particle). In other words, this PK event implies that the syg-energy of consciousness can have a powerful effect on material systems – a bedrock concept of SFT/ISST, because the embedding of consciousness-energymatter allows for continuous, if subtle, two-way influences between mind and matter (Hardy 2000), and between the HD-syg-field and the 4D domain. Additionally, this PK event gives ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 259 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime weight to another postulate of mine – that the greater the semantic intensity and proximity (two factors linked respectively to creativity and meaning correlation), the greater the strength of the syg-energy (and its influence on linked systems). For me, what could be both more meaningful and more intense than working in a creative way on my theory? The fact is, the effect was strong: PK on objects is among the rarest psi phenomena and the hardest to produce. 2. The Self Able to Manipulate Time, Space, Events, Behaviors, the Thinking Process, and to Trigger a Psychic Breakthrough So, let’s sort out what these S-ies provided me with – their process and intrinsic effect on my psyche – knowing that only a supraconscious entity such as the Self could manage such feats! Moreover, I’ll analyze the “need” that seems to have preceded/accompanied some of them. 2.1 The Vulgate Angel-of-Libraries S-y: * provides me with an answer to a question I had (What is The Vulgate?); and reminds me to include it in my study of S-ies years later; ¤ The need was the question I had posed to myself. ¤ My Self: The specific intent and role of the Self (1) is revealed by smartly answering the questions of the ego – given it will stop after the 3d S-y discloses what is the Vulgate; and (2) is highlighted as a guiding influence by the last and fourth S-y related to The Vulgate, just before I was to make a study of the synchronicity phenomenon. 2.2 The telepathic Crosnes S-y: * provides me with the exact answer to a friend’s query, in time to transmit it to her; and implies telepathy during my sleep – precisely picking up unconsciously (sleep state) the answer within her own unconscious; ¤ The need was my friend’s query, which I picked up and desired to answer by empathy. 2.3a The clairvoyant Handbrake S-y: * saves me from an accident by triggering a precise visual and audio memory acting as a warning (thus selecting an analogous memory within my whole memory bank); ¤ The need: I had no specific need nor query, as I was unaware of the looming accident. ¤ My Self: acts on its own will to prevent an accident, by evoking in my mind a similar memory. 2.3b The Example-S-y: * provides me with a clear-cut real-life example I needed to find (since it was asked of me earlier that same day); ¤ The need: was for me to find an example of an indubitable intuitive process (containing its own proof). 2.4 The Break-up S-y: * triggers a realization (an insight), then an instant decision; puts into play a symbolic, analogical situation, in real time; provokes the appearance of an exact name (its signification impossible to miss). Leads me to a holistic understanding of my inner state and my life; ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 260 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime ¤ The need: I knew I needed to take a decision (since I had planned to reflect on it) but hadn’t been able to do so. Now I was going to meet my boyfriend soon, and it was my last opportunity. ¤ My Self: triggers the decision-making; tinkers with space, time, a truck driver’s behaviors as well as my own; arranges a complex encounter and an exact name to appear. 2.5 The Moving S-y: * this is a complex real-life S-y, wholly created and triggered by intent and an urgent need; the conscious (projecting intent) works in accord with the Self’s ability to arrange events in spacetime; ¤ The need: is conscious and urgent, and it leads to my intent and visualization in order to create a S-y. ¤ My Self: tinkers with space, time, a merchant’s behavior; it arranges a complex encounter, solves my problem, and answers my need. 2.6 The Chime-PK S-y: * another very complex real-life S-y, this time wholly created by the Self; ¤ The need: absolutely no need on the part of the ego. ¤ My Self: launches a large-scale PK on a chime, as feedback on my thoughts and writing, as in a conversation; provokes an insight about psi. All in all, the capacities of the Self are quite stupendous: the Self is able to manipulate time, space, events, behaviors, the thinking process, and to trigger a psychic realization, and this with a truly staggering degree of accuracy and precision. In other words, the Self instantiates real and large-scale telepathic and clairvoyant psi, and above all it displays an astounding power of psychokinesis, that is, mind-over-matter. Furthermore, such complex constellations of factors (in time, space, and psychic events) and their fine-tuning for the S-y to happen, necessitate a careful and precise planning, and therefore it implies precognition of the future. Let’s also note that the Self reaches out easily to other persons’ Selfs in order to rally them to a specific endeavor. And I know from a long experience that this is not coercion, but that, to the contrary, it is based on a harmonic communication among the Selfs of kindred spirits. I’ve shown many examples of this “communion of souls” in action in my book Living Souls in the Spirit Dimension. 3. The One Field of Cosmic Consciousness That Led Jung to the Synchronicity Principle Long before Carl Jung wrote his draft version of Synchronicity in 1949 (and published it in 1952) the concept seems to have germinated in his mind through a series of breakthroughs in his grasp of The One – the dimension of the collective unconscious, where dwelt the archetypes (the powerful symbols in-forming our psyches), and governed by meaningful interconnections that defied space, time, and causality. This germination was triggered by the translation of two ancient Chinese texts, made by Richard Wilhelm in German, which introduced the Chinese Taoist and alchemical thought to the Western world. Jung was probably the first scholar to get the texts from his friend, in order to write a foreword or commentary. Of note also, it is these ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 261 Journal of Consciousness Exploration & Research| August 2023 | Volume 14| Issue 4 | pp. 246-261 Hardy, C. H., Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers with Spacetime same concepts of The One, and of an age-old path of transformation to achieve a unified state ego-Self (one he called ‘individuation’), that he will highlight in his studies of alchemy and Hermeticism. 3.1 Jung’s Commentary on the Secret of the Golden Flower (1929) Jung states in his Foreword to the 2d publishing: “Since the year 1913, I was bent over the study of the collective unconscious… My results, based on fifteen years of efforts, seemed suspended in mid-air, for lack of possible comparisons, which remained nowhere to be found. … Wilhelm’s [translation] text … contained precisely the pieces I had long sought for…” regarding the “unconscious psyche common to the whole of humanity” that explains “the analogy, even identity of mythical themes and symbols” across cultures. (1979, 27-8) The Golden Flower treatise (a 6th c. Chinese Taoist and alchemical work) describes how to obtain the Golden Flower, that is, a state of consciousness resulting from the awakening of the navel and then the crown chakras, in which the sage is ONE with the Tao – the concept of cosmic consciousness in Taoism that is clearly similar to his Collective Unconscious one. The main ideas he highlights in his Commentary are about the Tao: (1) The Tao as cosmic consciousness (The Head) and The Way (see Lao-tzu); and as Meaning and Sense – as a field of meaning-creative consciousness. (2) The Tao as “The Great One” – the divine dimension of The One, pervading all beings and things; also found in the Hindu Upanishads, Gnosticism, alchemy, Hermeticism and Greek philosophy (Plotinus). (3) For the sage, “being the Tao” or living the Tao is the ultimate goal, that is, being ONE with cosmic consciousness, being infused by one’s own Self – as a Know Thyself path also found in most Eastern yogas and spiritual paths. 3.2 Jung’s thoughts on the I-Ching, in Richard Wilhelm: In Memoriam (1930) Jung stresses the great principles underlying the I-Ching (the Chinese Book of oracles and wisdom also translated by Wilhelm): (1) What struck him is a “different order of connections” between events than causality, which expresses a different “type of thinking” that we now call ‘systems thinking’ or ‘holistic thinking.’ This refers to a holistic, integral comprehension of all components of a system, or of all linked events. (2) In this order, distant events present “a relative simultaneity in different places” that shows time is a “concrete continuum.” (1979, 114) In other words, in The One field, time is a quasi-spatial field (“space-like”), as it is modeled in the Elsewhere of the Light cone, whereas space becomes non-extended, or “time-like”. The Elsewhere, as it turns out, is nothing less than the Hyperdimension, since it is beyond spacetime. (Continued on Part II) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 335 Article Roads to Consciousness: Crucial Steps in Mental Development (Part III) Uwe Saint-Mont* Nordhausen University of Applied Sciences, Germany Abstract This contribution explains several “roads to self-awareness”, all of them based on the natural sciences. The first one follows our bio-psychological evolution. The second road starts with the engineer’s point of view and mainly builds on information science and technology, in particular robotics. The third road taken is the most abstract - It exploits complex dynamic systems and their emergent properties. Despite their different origins and methods, these lines of investigation converge. That is, the findings of various fields can be combined into a unified theory of mind and self-awareness, which is the main purpose of this paper. This overall synthesis suggests that the mind results from a multi-hierarchical organizational structure, and self-reflexive flows of information in embodied systems. In addition to this, stable self-awareness appears spontaneously in sufficiently complex robots, when the system’s capability of describing itself crosses the level of conceptually clear information processing (thinking). As an application, one obtains a number of construction principles for mentally developing systems that are explained towards the end of this contribution. Part III of this four-part Article includes: 3. Complex Dynamical Systems. Keywords: Self-consciousness, self-awareness, free will, dynamic systems, hierarchical systems, language. 3. Complex Dynamical Systems More is different (Anderson 1972) There is yet another, more principled and abstract, line of argument leading to consciousness. Apart from putting this remarkable phenomenon in a larger perspective, it gives some concrete ideas about how it develops and how it is structured. Applying these insights may help to program “artificial intelligence”. * Correspondence: Uwe Saint-Mont, Nordhausen University of Applied Sciences, Germany. Email: saint-mont@fhnordhausen.de ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 336 A) Emergence of new properties For a long time, reductionism ruled. That is, in order to understand some phenomenon, it is crucial to break the phenomenon down into its constituents and analyse their causal relations. Having thus grasped the inner workings of a mechanism and its main elements, one should at least be able to predict its major results. In a sense, this is the overall “modus operandi” of science: analyse an interesting phenomenon in detail, until you have understood what is going on. However, “the ability to reduce everything to simple fundamental laws does not imply the ability to start from those laws and reconstruct the universe. In fact, the more the elementary particle physicists tell us about the nature of fundamental laws, the less relevance they seem to have to the very real problems of the rest of science, much less to those of society. The constructivist hypothesis breaks down when confronted with the twin difficulties of scale and complexity” (Anderson 1972, p. 393). In other words: having understood the details typically does not imply the big picture. Why not? The reason is that “at each level of complexity entirely new properties appear, and the understanding of the new behaviors requires research which I think is as fundamental in its nature as any other… each level can require a whole new conceptual structure. Psychology is not applied biology, nor is biology applied chemistry… the whole becomes not only more than but very different from the sum of its parts” (Anderson 1972, pp. 393-396). In the last twenty years or so, the associated philosophical position of emergentism has gained ground (for a short introduction and a long list of references see de Souza Vieira and El-Hani, 2008), opposing reductionism, and stressing the importance of organization and supervenience. A particularly interesting account of emergent phenomena is given by Deacon (2007). The most important ideas, however, originated in the natural sciences. For an overview see Èrdi (2008) but also Murphy et al. (2007). Given this viewpoint, one should not expect that self-awareness may be explained by way of reducing it to some fundamental physical law, like Heisenberg’s uncertainty principle, or some anatomical detail, like microtubuli (Hameroff and Penrose 2014). On the one hand most scientists would agree that the brain can be reduced to standard physical particles and forces, and that neurons are the basic elements to be considered. (There is no particular mental “stuff”, or “vis vitalis”, etc.). However, on the other hand, there is also a consensus that the brain’s organization - its anatomy and physiology, i.e., its structure and dynamics - is crucial. That is, despite material reduction, it is a very persuasive idea that self-awareness is an emergent ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 337 property on a certain level of (biological) evolution, more precisely, of a certain kind of (complex) organization. One of the main theses of this contribution is the claim that the systematic use of a rich, natural language leads to completely new features, in particular self-awareness. More specifically, the above arguments suggest that our personal self is the consequence of conceptually-clear, circular information processing, enclosing a preeminent mental token for the person processing the information. In a nutshell, the phenomenon of self-awareness is a major consequence of a sophisticated mental organization, i.e., the multi-hierarchical and self-reflexive flow of information in situated robots, based on precise chunks of information about the agent and its environment. B) Building the final layer The crucial problem for nature and thus also for engineers and computer scientists consists in constructing a stable hierarchical structure, governing the dynamic flow of information (within the robot, but also in relation to the world outside). Piaget’s idea of assimilation and accommodation describes an elementary mechanism, extending the mental system. However, it does not explain how new modules or even layers are created, developed and integrated. Since we claim that language is crucial for self-consciousness, let us try to explain in some detail how the crucial new feature of language was added, i.e., how the language sub-system may have developed, and how this innovation led to the unique human mind. (Similarly, for every more basic tier, one may describe how the next layer was possibly built on top of the existing structure.) a. Reaching the realm of language. Great apes possess a sophisticated visual image of the world. Of course they are able to hear and to listen, and can produce a broad range of sounds. Linking a specific sound to a particular sensory impression creates a primitive concept. First, perhaps, accidentally, but, if sounds with a particular meaning, words and concepts bring about an evolutionary advantage, it pays to repeat the process of concept-formation. Thus, next to the familiar sensory model of the world they inhabit, a new module begins to develop. b. Establishing and consolidating the new function. Dozens, hundreds, and finally thousands of concepts define a vocabulary which is enriched by every new concept created. Combining these words according to rather constant rules produces an even more powerful way to describe persons, phenomena, and habitat. Thus, with the inner processes of the new module in place, this module consolidates. On the one hand it is thoroughly grounded in bodily experiences (sensory perceptions of all kinds, but also motor actions), on the other hand, it has rules of its own (a grammar). Playing around with concepts and grammar finally creates ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 338 the mature functional system of language, i.e., a versatile tool with a complex structure and a “life of its own”, able to describe and explain what is going on. c. Feedback. The new functional system, developed alongside the sensor layer, has a major backlash on the received organisation. That is, language and its structure influence sensory impressions or more general cognitions, i.e., the way, we “see” the world. At the very least, concepts provide a second “view”, they add precision, and grammatical structures enable arguments and discussions. d. The impact of language. Given the situation of illustration I12 (two interacting functional systems) we moved straightforwardly to illustration I13. In other words, since we are dealing with a recurrent system, we should look for its dynamic equilibrium, i.e., the amount of control exerted. Numerous authors (e.g., Sellars 1970, Campbell 1974, van Gulick 1995, Deacon 1997 & 2007, Murphy et al. 2007) have considered this question. In general, the feedback of a new emergent feature on the elements on which it is founded is called a 2 nd order constraint. Such constraints can be very powerful, therefore Haken (2006) uses the term “enslavement,” Bunge (2003) speaks of “submergence”, and Sperry (1973) coined the term “overpowering”. However, with respect to mental processes the most frequently-used term nowadays seems to be “downward determination” or “top-down causation” (or a combination of these words). e. Mental reorganization. All these ideas have in common that they indicate a tremendous influence of language. In effect, with the feedback loops in place, the impact of language leads to a “landslide”, altering the mental landscape dramatically. Since we described it in much detail in section 1, a succinct summary should suffice here: First, owing to circularity, there is a particular token standing for one’s self on every tier (see Table T2). Second, in particular, there is a word for myself on the top layer, and an elevated image of my body in the visual domain. Third, due to the tight feedback loop between these layers, they act as “internal mirrors”. Fourth, the self-concept and the self-image may combine, forming a stable and well-defined (personal) identity that is enriched by contributions of more basic layers (e.g., the protoself). Fifth, drawing a razor-sharp line between ourselves and the rest of the world, we become aware of our precise position in space and time. Altogether, the edifice looks like a pyramid, governed by a personal self: ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 339 Illustration I17 (The mental pyramid) S e l f Language Body image Sensory impressions Cognitions Agency Emotions Drives Motoric actions The new organization that has thus evolved features a personal self, i.e., a clear sense of selfawareness, a definite idea of oneself, on top of the restructured mental edifice. This self is rooted in and based on several layers with their particular components (e.g., concepts) and internal structures (e.g., grammar). On the one hand - bottom up - the self incorporates facets of each of the more basic layers (in particular, it has a cognitive and emotional flavour), on the other hand it is an agent, controlling - top down - parts of them. For example, it is able to act (voluntary motor function), talk (conscious command of language), think (intentional use of cognitions), and direct its sensory alignment (focused attention). However, each layer also has a “life of its own,” and the farther away it is from the top, the more so. Owing to the organizational structure, we are able to cope with language best; words are right “on the tips of our tongues”, ready-to-use. It is more difficult to control memory and general cognitions: We may not be able to retrieve a certain memory, rotating an object with the inner eye is tedious, and it is very difficult not to think of a pink elephant if told so. The motoric realm is divided into voluntary and non-voluntary motor functions. Since we have no direct access to the emotional tier, we are also not able to control emotions directly. If a person is sad, it does not really help to be told to cheer up, and, if frozen in shock, it takes a great deal of voluntary effort to overcome paralysis. It may be added that quite obviously, the faculty of language, combined with a sense of self, also greatly facilitates and improves communication with others. Thinking in tiers, straightforwardly, a social tier may be added on top of the above pyramid. In other words, thanks to language, the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 340 link between several individuals of the same species is strengthened and more durable social structures than ever before can be built. Thus man became the most eusocial animal ever. With the groups growing in numbers and stabilizing, this layer brought about sedentariness, systematic farming, division of labour, and a multitude of other historical traditions; in the end producing large societies, sophisticated culture and civilization. Historically, one may distinguish three major shifts: At least 100,000 years ago, spoken language singled out the species of homo sapiens: At about that time proper burials started, a ritual that only makes sense if you have a clear idea about who and where you are (Lieberman 1991). Thousands of years ago, writing greatly increased the ability to store and pass on information, making advanced civilisations possible. The archaeological records for this development are monuments (like pyramids or defensive walls) that could only be erected on the foundations of a sophisticated social organisation. Hundreds of years ago, the formal and quantitative language of mathematics brought about science and technology, i.e., a much deeper understanding and command of all kinds of phenomena, which characterizes the modern era. Thus, taken with a pinch of salt, language–based innovations (printing and the internet included) have exponentiated our ability to learn about nature and ourselves. We truly have become the symbolic species (Deacon 1997), ruling the world. C) The locus of control1 The theory developed above, in particular the last illustration, corresponds nicely to our selfevident “naïve” personal everyday experience. It fits the modern idea of an autonomous agent, but also with the time-honoured view of “free will” (liber arbitirium as it has been called at least since the Middle Ages) that may be traced back as far as Aristotle’s “De anima” and Plato’s dialogue “Phaedrus” where they depicted the “I” as the charioteer of the soul. Contemporary psychologist Roth (2003) characterizes this idea by saying that the self is in superior command of thinking, planning and action, being a central decision and executive system in the mental realm. He also highlights self-monitoring, self-government and autonomy. Although the concept of personal freedom has an air of arbitrariness and non-determinism, in particular in the philosophical debate (Kane 2011), it is mostly used in the above sense by natural scientists (Baumeister 2010). So the main connotation of freedom is the self being in charge, having a meaningful choice, being the owner of the mental edifice and the captain of the body. The contemporary challenge to the received top-down conception is bottom-up determinism. The more we have learned about the brain, the more it has become obvious that physical processes 1 Note that throughout this article, “locus of control” is used in the sense of “who is being in charge”, i.e., an entity, that rather issues commands than having to obey them. This is quite different to psychology’s use of the term (Rotter 1966). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 341 are the basis of the mental: All thought and emotion, perception and action, memory and personality, depend on anatomical structures and physiological mechanisms. For example, an extraordinary memory (fast, large and reliable) is needed to support language, with the hippocampus (Marr 1971) as well as the classic speech areas of Brocca and Wernicke playing major parts in this narration. In general, brain damage readily implies mental limitations. Thus it is straightforward to conclude that psychology is an epiphenomenon of neurobiology, and the striking well-known results of Libet (1985) and others (in particular, Kornhuber and Deecke 1965) have been interpreted in this way. Given the question “do we consciously cause our actions or do they happen to us?” (Wegner 2002), many natural scientists exploring the brain “bottom up” now opt for the second view. For a thorough discussion see Baer et al. (2008). However, considering a common computer, it is obvious that problem-oriented programs near the top level drive the physical actions. In the end, the ultimate locus of control is the user, who via the computer’s graphical user interface - tells the software and the underlying hardware what to do. The crucial flow of information consists in commands issued “top down”. How can we explain such a kind of “free will” in self-referential, dynamical systems that we have studied? Close to our account is the idea of a “synergetic computer” (cf. Haken 2004, Haken and Schiepek 2010) which consists of at least two layers - rather organizational than physical - ceaselessly influencing one another. The first main idea of synergetics is that the elements that make up the bottom layer may interact in a particular way, producing an overall pattern (which, due to its regularity, can be described by a few order parameters), forming the upper layer. The paradigmatic example is light: Unlike ordinary sources of light, a laser does not emit uncorrelated light waves. Instead, it produces a highly coherent single light wave. That’s the bottom up impact, i.e., the elements’ spontaneous self-organization into a larger and simple structure. The second main idea of synergetics concerns the top-down impact, i.e., the consequences of the large structure (often represented by its order parameters) on the elements in the bottom layer. In the case of the laser, the coherent light wave forces single photons to oscillate in the same way. That is, the elements are no longer “free to do what they like”. Instead, they lose many, if not most, degrees of freedom and have to comply with the overall organizational structure (therefore the term “enslavement” mentioned before). With respect to information flows in the brain, this account captures many important aspects. It is both elegant and there is much experimental evidence in favour of it: ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 342 1. We have stressed the importance of feedback, i.e., of an account that is dynamic as well as circular. Synergetics explains how a hierarchical system endowed with a feedback loop/ circular causality may emerge spontaneously via “self-organization”. 2. Looking at the lower tier, there are indeed coherent waves when areas of the brain work together (Singer 2007) which are to be expected when parts – via a common order structure – co-operate (automatic “consensus-building” in the words of Haken and Schiepek 2010). More generally, in this view the “binding problem” (how can different brain parts work together when necessary) is solved via spontaneous synchronization bottom up (e.g., Fingelkurts and Fingelkurts 2004, 2013), in particular frequency locking (Haken 2002, 2008). 3. Looking at the upper tier, there is an enormous degree of information compression, since a few order parameters suffice to describe the overall behaviour. It is well known that we do not store all details of a story or picture. Rather, we retain the most interesting, striking and characteristic features. 4. Since patterns may act as the building blocks for further layers, picturing a multi-tier system is straightforward. 5. Information processing within this system is both massively parallel (since there are many modules and feedback loops) and integrated (since the circuits are all interwoven). Moreover, in stark contrast to the classic von Neumann computer architecture, most components are active most of the time. 6. Memory building and pattern recognition use the same mechanism, i.e., the feedback loop between the layers. On the one hand, “bottom up” memory building is self-acting, and to store some pattern it suffices to retain its order parameters. On the other hand, suppose there are stored parameters and some of the pattern’s features are observed. The “top down” part of the feedback loop between the layers will then fill in the missing parts, until the dynamics have automatically restored the whole pattern (cf. Haken 2004, Section 17.1). In other words, synergetics offers an elegant, “combined” mechanism of memory building and information retrieval. Data compression and recovery are understood as a kind of feature extraction and pattern formation. 7. More generally, pattern formation is a particular kind of phase transition. Without a pattern, neural activity is incoherent, yet with a pattern it is orderly. Moving to the orderly state involves characteristic fluctuations, critical slowing down, and hysteresis that have all been observed in the motor arena (Haken 2006 (Chapter 11), Haken 2004 (Chapter 12), Haken 1996 (Part II), Haken, Kelso and Bunz 1985). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 343 8. Different patterns are associated with distinct values of the order parameters. Here, too, typical oscillations can be observed, in particular if the sensory input supports several patterns. This effect can be demonstrated nicely with the help of flip-flop images, like Necker’s cube (Haken 2004, Chapter 13). Difficult decisions seem to be similar: given a certain information basis, it may be hard to choose between several options, particularly if they are equally promising (Haken 1996, Chapter 17). 9. It is well known that layers building on each other operate on different time scales (e.g., Juarrero (2009), p. 99; Newell et al. 2009, and the references given there). As a rule, the lower the layer, the faster it works (just compare representative physical, chemical, biological and social processes). Therefore, Libet’s results can be interpreted in an elegant way: The basic sensorimotor tier quickly sets a behavioural default. Bottom-up, this fixing appears in the conscious mind as a decision, although, in this case, it is just an a posteriori rationalization. However, operating on a slower time scale, but being truly in charge, toplevel consciousness may readily overrule the lower tier’s move (e.g., Donald 2002, Bandura 2008, Baumeister 2010). Self-organization and order parameters are an elegant way to explain why top-down control is the rule and not the exception. In general, the overlying tiers act as powerful 2nd order constraints influencing the subjacent layers much more than vice versa. If the bottom tier is the sensory realm, and the upper tier the cognitive realm, this corresponds nicely to the well-known view of Kant (1781) that “freedom, in the practical sense, is the independence of the will of coercion by sensuous impulses.” If the uppermost tier is the self (see illustration I17), “free will” is an appropriate subjective description for the (partial) “submergence” of the lower layers. To this end, language is an excellent tool since it provides explicit knowledge representation, concise chunks of information that may be combined in a transparent way, yielding resilient lines of argument that may lead to consistent action. It is no coincidence that clear conceptual thinking and understanding, arguing, modelling and checking ideas are so important for us. Very often, activities are first located on the top tier and subsequently delegated further down. Learning some complex task, e.g., driving a car or playing a musical instrument, starts on the conscious level. One has to understand in great detail what kind of movement of limbs is required, when which movement is appropriate and how the arms and legs interact. Thus the proverb that all beginnings are difficult: they are slow and tedious and take enormous effort. Yet a major part of learning consists in automatization. Experienced drivers change gear without (conscious) thinking, and once a pianist has learned a musical piece their fingers know how to move. The saying that some faculty is “ingrained” or has become one’s “second nature” captures perfectly what is going on: The skill is deeply rooted within the body, and control by the upper ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 344 layer may be restricted to a bare minimum, e.g., a trigger. It is well known that typically (at least) ten years of thorough practice - 10,000 hours of training - are needed in order to learn some demanding activity “by heart”. An engineer would say that this time is needed to replace (slow) software with (fast) hardware, i.e., on the basic level, neural networks have to be restructured and programmed in order to master some specialized task. How strong is the loop within the uppermost layer? Roth (2003) remarks that a vast proportion of neurons in the associative cortex (up to 99%!) communicate with one another. Given this finding, some have concluded that we are constructivists, mainly revolving around ourselves, and building our own world. However, this conclusion is premature. First, in the course of evolution, those who forgot the outside world did not survive. The same result would occur if we could voluntarily influence the output of our sensory devices, i.e., perceive the world as we would like it to be. Second, the top level is thoroughly based on all the other layers below; it is not a “spirit in the sky”. Third, the lower layers’ input is still important if not decisive, if “informational updates” of the top layer are frequent (e.g., several times a second, say), and if this input influences the internal (circular) processes in the top level sufficiently. That is, in order to have a stable flow of information it would be straightforward if the circular processes in the top level reached an equilibrium without external input. However, if it is mainly the impulses of the lower level(s) that gives them direction, the final result (i.e., the top down arrow on the left hand side in Illustration I15) may depend on the input in a crucial manner. (Although Lady Macbeth is just whispering - not shouting - most of the time, she has a major influence on the overall plot!) Constructivist ideas, emphasizing the internal processes of the top layer, underestimate the influence of the “bottom up” input. This could also be why some cognitive therapies, aiming mainly at the conscious level, are not as effective as one would wish them to be: Talking about depression won’t make it go away; however, sports, aiming at the physical and emotional tiers is much more effective. Of course, if the flow of information between layers breaks down, circular causality is destroyed, leaving the layers unconnected and thus dysfunctional. But pathologies already arise when the physiological dynamic equilibrium between layers shifts. On the one hand, it is typical for many psychosomatic diseases that a lower tier has spontaneous impact on a higher tier. For example, panic attacks strike, that is, all of a sudden a person is overcome by fear, and a major symptom of schizophrenia is uncontrollable sensory impressions, e.g., voices speaking up, or non-existent persons coming into sight. On the other hand, the influence of the upper layer may be too strong, resulting in obsessive compulsive disorders. For example, anorexia nervosa is characterized by an obsession with controlling the amount of food eaten. Cognitive control is way too strong, overruling the sensation of hunger’s influence on food consumption. Using the metaphor of the self riding a horse, the first class of pathologies is characterized by a mulish horse that time and ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 345 again threatens to unsaddle its overchallenged rider, while the second class may rather be characterised by a reckless rider on an overloaded horse. For more psychopathological examples see Kelso and Tognoli (2009), p. 1112. D) Nature’s bauplan In general, we have described and studied multi-layered (hierarchic), dynamical, self-referential and, to a large extent, also self-organizing information-processing systems, situated in a complex environment (see Freeman (1999) for a similar account). A fully functional mind is a wellorchestrated, multi-modular organization; each and every part having its well-defined place and task, and embedded in a multitude of loops. The overall result may be displayed in a single picture: Illustration I18 (A complete multi-layered system with three kinds of feedback loop) In a nutshell, such a system consists of several layers. The locus of control is towards the top, that is why the internal processes (black arrows) there are more important than those further down. The same holds for the interfaces between the layers (red arrows): The influence “top down” is stronger than the influence “bottom up”, therefore the difference between  and . Moreover, there are sensorimotor loops (blue arrows). That is, all layers may cause actions (left hand side of illustration I18). If a certain action changes the environment of the system this change subsequently alters the sensory input, possibly for all tiers (right hand side of I18). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 346 Note that, given embodiment (implying circularity) and modularity (leading to several tiers), the above construction plan is almost inevitable. These basic boundary conditions imply that successful natural and artificial systems have to be constructed in the way displayed in illustration I18. It is also straightforward that such a system has three major modi operandi: 1. Fully aroused (awake), i.e., all three kinds of loop are transmitting large amounts of information. In particular, there is a strong connection between the robot and the external world. For the reasons given in section 1, a human being is ego-conscious in this modus, and illustration I17 applies. 2. Asleep (light sleep), i.e., information flows mainly over the black and red pathways, while sensorimotor loops have been largely shut down. Since the distinction between inside and outside does not exist in this modus, there can be reality-oriented dreaming, at best, but no clear consciousness. Since the mental system is still connected, various brain regions may interact rather substantially. In particular, information obtained while awake could be incorporated into (cross-areal) neuronal structures. 3. Deep sleep, i.e., with only the black arrows being active, information is mainly processed locally, within layers or modules. Like a shop that closes temporarily, this “fragmented” modus allows for major reorganisation and repair, even on an elementary level. Of course, since complex mental functions hinge on connectedness, there is no kind of consciousness in this modus. E) Differentiation and integration The dynamics of such a system can be characterized by metastability. Kelso and Tognoli (2009), pp. 105-108 explain: “One theory stresses that the brain consists of a vast collection of distinct regions ... The other school of thought looks upon the brain not as a collection of specialized centers, but as a highly integrated organ... metastability is an entirely new conception of brain organization ... Individualist tendencies for the diverse regions of the brain to express themselves coexist with coordinative tendencies to couple and cooperate as a whole. In the metastable brain, local and global processes coexist as a complementary pair, not as conflicting theories. Metastability, by reducing the strong hierarchical coupling between the parts of a complex system while allowing them to retain their individuality, leads to a looser, more secure, more flexible form of function ... No dictator tells the parts what to do. Too much autonomy of the component parts means no chance of coordinating them together. On the other hand, too much independence and the system gets stuck, global flexibility is lost.” ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 347 Supporting this point of view, Chennu et al. (2014) write: “Theoretical advances in the science of consciousness have proposed that it is concomitant with balanced cortical integration and differentiation, enabled by efficient networks of information transfer across multiple scales.” Thus numerical measures of dynamic complexity in general and for consciousness in particular have been proposed (Seth et al. 2011). Kelso and Tognoli (2009), p. 112, conclude “A delicate balance between integration (coordination between individual areas) and segregation (expression of individual behavior) is achieved in the metastable regime ... In a critical range between complete integration and complete segregation, the most favorable situation for cognition is deemed to occur ... measures of complexity reach a maximum when the balance between segregative and integrative forces is achieved.” Using the idea of differentiation and simultaneous integration opens up another, rather straight, road to self-awareness. In general, starting with a certain structure, new modules may evolve. Typically, they are at first rather primitive but upon elaboration and segregation they obtain a certain “life of their own”. However, since the mental edifice is strongly interconnected, they are also readily integrated into the system already in existence. This happens spontaneously and on all levels: Given a single sense organ, it is well known that the first tier of sensory cells is occupied with restricted tasks (e.g., the direction of objects) and very limited areas (e.g., a certain spot of the visual field or a certain frequency of sound). Moving up the levels of analysis, the information is integrated, e.g., the areas of the visual field covered get larger and larger. Finally, all unimodal information is integrated into a comprehensive map, i.e., the world as we see, or hear, or smell, or feel it. The next “natural” step, of course, is to integrate all modalities into a comprehensive sensory model of the world, i.e., the world as we see, hear, smell and feel it. Within a sufficiently rich perceptual model of the world, there is a prominent token: The selfimage, i.e., a comprehensive map, representing the body in the perceptual realm. Combining this map with all the available information about the (inner) states of the body and motoric agency, readily yields a comprehensive body schema. When vocabulary and its accompanying structure evolve, a new module comes into being – language. Soon, within this area, there is a pronounced token for oneself, the word “I”, say. With the integration of language into the overall system, it is almost inevitable that the new word is connected with the existing body schema (the integrated representative of the entire body so far). This fusion creates a conceptually sharp and stable distinction between oneself and the rest of the world. In other words, distinct self-awareness, an(other) emergent entity, appears, further triggering the drastic effects already described. This train of thought underlines that it makes sense to distinguish between the protoself, the core self and the extended self, since each of them is located on a different mental tier. However, looking at the structure displayed in the rightmost column of Table T2, these selves also build on ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 348 each other. More precisely, as a result of integration, the protoself is an integral part of the core self, the latter being a crucial part of the extended self. Finally, consolidating all available representations yields a single, comprehensive concept of oneself – one’s self, embedded into a larger context (see illustration I17). On a more abstract level, Juarrero (2009) says: “Dynamical closure always generates a boundary between the new emergent and the background. In the case of autopoietic structures the boundary is self-created by the very dynamics of the system. It can take the form of ... a dynamic phase separation between the emergent structure and the environment, or between the structure and its components.” F) Universal building blocks Illustration I18 points out that, despite the nontrivial bauplan, there is a single universal building block, used over and over again: it is the information flow through circuits or feedback loops, also called “closed-loop causality” and “circular causality”. This building block appears in various guises: 1. Sensorimotor loops, connecting the outside world with the internal mental life 2. Circuits providing the information interchange between contiguous layers. In IT-jargon, the contiguous upper and lower layers very much act like a client and a server 3. Loops within the tiers and modules, in particular loops serving as interfaces between modules, and loops mediating parts-whole relationships (e.g., between modules and their sub-structures) Since evolution “likes” to reuse (“re-cycle”) approved building blocks, it is a straightforward conjecture that all information processing in natural, self-organizing information systems is heavily based on feedback loops, from the processes within neurons, to small neural nets, neocortical columns, larger modules and networks, cerebral areas, complete functional systems, the integral brain, and – finally -- the whole nervous system. Moreover, every biological unit, but also every robot, is situated in some context. Thus the very first loop, that is, the elementary sensorimotor loop connecting the “machine” with the outside world, is inevitable. It fits well into our understanding of evolution that this very first loop was re-used, modified (split, differentiated, put to a different use, redirected, strengthened, weakened, dissolved etc.), and gradually extended. Thus creating specialized modules, distinct areas and hierarchic layers, all of them tightly linked, and combined in an overall sound architecture, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 349 “thinking” (more and more sophisticated internal information processing) developed. Finally, well-orchestrated mental edifices with a clear understanding of themselves and their situatedness appeared. The existing literature places much emphasis on “downward determination” and “circular causality”. According to the reasoning in this article, these terms are important, however, they may also easily miss their target. First, the best formal account of causality is based on directed, acyclical graphs (Pearl 2009). Second, although it is correct to acknowledge the role of top-down processes (giving the higher layers at least some influence), one should not overlook the fact that each of them is just a part of more important information-processing loops. The same with the idea of a “closed loop”. Of course, by definition, every loop is closed, i.e., the end-point of some process coincides with its starting point. However, there is also contextual input and procedural output which may be crucial. In this sense, information processing loops are open, they interact massively with one another and their environment. Third, causation and determination are often contrasted with chance and freedom. Since there is an abundance of reasons and causes and since, traditionally, free will has been associated with non-determinism, one is easily led down the primrose path of fundamental discussion. This author thinks that dynamical system theory should take centre stage, as its emphasis is on the behaviour of complex systems. Thus it is preoccupied with systems being composed of many particles and being held together by “forces” of all kinds. Moreover, context and constraints play a major role, and one has to consider numerous and diverse factors, be they deterministic or stochastic. The modes of such systems range from straightforward convergence, and (quasi)deterministic behavior to arbitrary random fluctuations with all kinds of regularity and irregularity in-between (e.g., periodicity, more or less stable attractors, turbulence and chaos). There also seems to be self-organized criticality (Èrdi 2008, Sornette 2009, Fingelkurts and Fingelkurts 2013), in particular, when a certain state of mind - in this view a certain attractor becomes unstable due to saturation, self-amplification (Haykin 2013, p. 442-443) and resonance, e.g., when the best fitting option supersedes all others. Several authors remark that the brain seems to be working “close to instability points” or “at the edge of chaos” (e.g., Chialvo 2007, Legenstein and Maass 2007), when information throughput and complexity are highest. A thought-provoking application of these ideas to our subject can be found in Andrade (2008) who sees a hierarchy of regimes: Physical Information Systems, Information Gathering and Using systems, and Hierarchical Dynamical Information Systems. What is crucial is the flow of information. This flow is organized in myriads of feedback loops, all of them working simultaneously but at the same time being heavily (hierarchically) interconnected. In the style of Swift’s society of fleas, a loop has smaller loops on which it relies and still larger loops that build on it. In addition, this massively parallel, “Goldilocks-like” - not too tight, not too loose, cf. Juarrero (2009) -, and “metastable” (Kelso and Tognoli 2009, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 350 Fingelkurts and Fingelkurts 2004) processing of information is dynamic: It always changes, never converges or comes to an end. Instead, at any one time, there is some amount of activity which is also variable. However, although the content and the intensity of the internal course of events alter ceaselessly, and, at times, almost unpredictably (e.g., due to new input), the mental stream is kept within certain bounds. In a deep sense, thinking is like (endless) weaving, with elementary mesh loops combining into patches, models and cloth. That’s the bottom-up view. However, at the same time there is “downward causation.” That is, the whole “loom” (i.e., the entirety of all meshes) and the patterns it produces blaze the trail for subsequent activities on lower tiers. G) Some maxims The ultimate challenge consists in building an autonomous machine endowed with a selfextracting multi-layered control system, i.e., to create a mentally developing robot (e.g., Weng 2004, 2007; Cangelosi and Schlesinger 2015). To this end, it seems helpful to ask how nature succeeded in programming its “survival machines” (Dawkins 2006). We have already mentioned her massive parallel approach. Ceaseless as these innumerate processes may be, computation costs time and effort (energy, resources, etc.). Therefore, a first maxim must be to minimize this expense. Haken (2004), p. 17, gives a nice example: “It is often believed that in [the] recognition process an enormous number of details are analysed … The evolutionary process suggests the opposite.” More generally, it seems appropriate only to “think” as much as necessary in order to get a desired result. In other words, elegant solutions restrict central information processing to the inevitable minimum and take advantage of the physics of the body as well as the services of the environment whenever possible. More precisely, nature’s economical recipe seems to “shift the computational load from the [central] controller to the morphology and physical properties of the embodiment … The controller is challenged to maximally exploit the physical peculiarities of the body in its interaction with the environment.” (Der and Martius 2011, pp. 29). Efficient management of a robot uses its scarce resources optimally, that is, it externalizes burdens whenever possible, maximizing the attainable effect but minimizing internal costs. Paradigm examples can be found in Der and Martius (2011). Crucial ideas are collected in Brooks (1999) who underlines that it is embodiment that provides meaning (semantics), that a successful robot needs extensive front and back ends (i.e., powerful sensory and motoric devices), that very often the world is its own best model, and that intelligence is rather determined by the dynamics of the interaction with the world than by explicit representation and reasoning. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 351 The second maxim is to start with simple building blocks and to use them time and again, tailoring them to some specific need. Adaptive neural networks, connected by ubiquitous feedback loops embed the individual in the outside world, but also assemble neurons into small, big and huge units – from neocortical columns to brain hemispheres. Although these units’ structures cannot be identical – since they have to cope with different problems - they all work on similar principles, and need to be integrated if necessary. For example, it is well known that pattern formation is almost identical to pattern recognition, and similar to decision-making (see numerous references to Haken throughout this contribution). Visual and auditory perception are “a tale of two sides” (Haykin and Chen 2007). Moreover, temporal binding of brain areas always depends on spontaneous synchronization (Fingelkurts and Fingelkurts 2004). In a nutshell, there are countless neural networks, myriads of modules, and several layers, all acting in parallel and simultaneously. The formidable task of fine-tuning is mostly solved via hierarchic and dynamic self-regulation, channeling the flow of information. Since timing is crucial, so are “spike trains” (Gerstner and Kistler 2002) and their precise synchronization (Haken 2008). Memory is also organized in a unified way, with content being distributed throughout a net of neurons rather than put in a single “drawer” at a particular location. With the information being laid down in the matrix of neuronal connections, memory is dynamic and selforganizing, with some input evoking a certain dynamic response, typically resulting in a fitting output. In this view, the basic functional unit is a module, i.e., an array of connected neurons. It is rather obvious that such a functional unit can be programmed in two completely different ways: On the one hand, there is “normal” plasticity. Upon gradually strengthening or weakening the connections within this group of neurons, memory or any other function changes slowly. However, on the other hand, there is also “fast learning”, especially during sensitive phases. A plausible mechanism to this end is “massive pruning”, i.e., to start with a large number of neurons and links, and subsequently eliminating most of them during the learning process, resulting in hardware that has been customized quickly to a certain context. These completely different ways of putting a module into operation may explain the enormous differences upon learning a similar task, e.g., between first and second language acquisition. Thanks to the first maxim, i.e., since it is costly to first build a large field of neurons and then destroy most of it, the later process should be the exception in normal (adult) life. However, when the focus is on rapid development, i.e., in children, the second process should be widespread, and explains in part why they need such an enormous amount of energy to build up their mental edifice. Since learning is tedious (consuming time and energy), one can also expect that nature uses prior information whenever available. That is, pre-structured neuronal networks, ready-made for a ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 352 specific task, should be ubiquitous. On such a basis, learning rather resembles grouting and finetuning than a major effort which is inevitable when building a structure from scratch. The example of language acquisition demonstrates the enormous difference: Within a short sensitive phase, children learn to master their mother tongue better than adolescents do a second language. Moreover, hardly any amount of training after the sensitive phase will suffice to reach the level of command a child has obtained in passing. The third maxim is to use self-organization wherever possible. For example, instead of teaching a robot many special tricks or having him store one sensory impression after the other explicitly, it seems much more advisable to compress the necessary information to a bare minimum and reestablish the original when necessary. The popular format MP3 does not store a song completely. Rather, it stores and compresses the information relevant to the human ear, ignoring the remainder. It is also not necessary to save an image completely. Rather, it suffices to retain some particular features and fill in the rest upon request, i.e., given certain clues. The human eye is also not a camera taking picture after picture and combining them into a movie. Rather, elementary saccades look for differences and just update those parts of our view that have changed. Haken (2006), p. 28, summarises: “Quite often it is assumed that the incoming pattern is compared with templates. However, the storage of a template would require quite a large amount of information. Therefore, one might imagine, in the sense of synergetics, that only specific characteristic features are stored in the form of order parameters which may then be called upon to generate a detailed picture. In this sense then, pattern recognition becomes an active process in which new patterns are formed in a self-organized fashion…” It may be added that every conventional computer program can be understood as a compact recipe to some end. Upon its execution, that is, upon putting it in a certain environment, it is decompressed and creates all the effects it is supposed to produce. Interestingly enough, Turing showed that very few building blocks (in particular loops and bifurcations) suffice to compute anything that is calculable. Notice the deep-rooted similarity: Computer programs, genes, inseminated egg cells - indeed any kind of offspring - are seeds that, if put into an appropriate context, develop rather automatically, they “unfold” there so to speak. However, selforganization goes much further. First, due to the permanent feedback of the organism and its environment, self-development is strongly adaptive in the sense that the course of "unfolding" is very much guided by local, specific boundary constraints. For example, given the initial competence of language acquisition, every healthy child is able to learn any language perfectly, just depending on the area where it grows up. In the extreme, the context acts like cladding being filled with the evolving structure. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 335-353 Saint-Mont, U., Roads to Consciousness: Crucial Steps in Mental Development (Part III) 353 Second, development is automatic and follows general rules: It always starts with crude, rather rudimentary beginnings, e.g. immature neural equipment. Given a reasonable context, however, humble abilities differentiate into sophisticated ones. An appropriate amount of guidance and protection certainly helps, yet most of the construction work has to be delivered by the developing structure. Moreover, depending on the ability to be acquired, there are more or less restricted time slots. Typically, it is much easier to learn a skill earlier in life, when the brain and the body are “made for” the acquisition of new faculties of all kind. Since abilities typically build on each other, there is also a natural order in which skills should be acquired. It is futile to teach mathematical subtleties when the pupils have not yet understood elementary numbers. Third, despite all the work that is going on, upon gradually extending the system “loop by loop”, the whole system remains robust. One could call this “self-organized stability.” New modules are established, tested, run in, geared to each other, gradually added to the whole system, and finally used on a regular basis. Again, in a quite self-organized manner, single building blocks form larger structures, until, when the system has matured, all layers are “installed and ready.” Trying to design and implement a complete software edifice for a robot thus seems a hopeless endeavor. Instead, nature chose not to build “Rome” in a day, but to have humble beginnings grow and thrive. Fourth, with complex dynamic systems come all kinds of emergent phenomena. In particular, larger aggregates attain abilities that their components do not have. For example, single neurons have a very limited behavioral repertoire, yet neuronal nets can store information and compute complex functions. The components of a cell are just biochemistry, yet the cell can replicate, i.e., manufacture a copy. Multicellular organisms can differentiate, forming versatile bodies with astonishing features. Such “phase transitions” when “completely new dimensions” are reached, are not the exception, but the rule. They happen quite often and all of a sudden. The popular idea of self-organized criticality (SOC) even suggests that evolving systems may have – or attain - the ability to provoke such “tipping points” (see the vast literature inspired by Bak et al. (1987)). Typically, the new properties are almost unpredictable and, at best, explainable with the wisdom of hindsight. Nevertheless, they may have dramatic consequences. The amazing phenomenon of self-awareness fits perfectly well into this global picture. (Continued on Part IV) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Consciousness and Cognition Consciousness and Cognition 14 (2005) 304–315 www.elsevier.com/locate/concog Does ÔhypnosisÕ by any other name smell as sweet? The efficacy of ÔhypnoticÕ inductions depends on the label ÔhypnosisÕ Balaganesh Gandhi*, David A. Oakley Hypnosis Unit, Department of Psychology, University College, London WC1E 6BT, UK Received 18 April 2004 Available online 5 February 2005 Abstract Hypnosis is associated with profound changes in conscious experience and is increasingly used as a cognitive tool to explore neuropsychological processes. Studies of this sort typically employ suggestions following a hypnotic induction to produce changes in perceptual experience and motor control. It is not clear, however, to what extent the induction procedure serves to facilitate suggested phenomena. This study investigated the effect on suggestibility of (a) a hypnotic induction and (b) labelling that procedure Ôhypnosis.Õ Suggestibility of participants was tested before and after an adapted hypnotic procedure, which was either labelled as ÔhypnosisÕ or as Ôrelaxation.Õ The hypnotic procedure produced a modest increase in suggestibility when it was called Ôrelaxation,Õ but a very significant increase if it was labelled Ôhypnosis.Õ The results are important for both clinical and experimental applications and indicate that labelling an induction procedure ÔhypnosisÕ is an important determinant of subsequent responses to suggestion.
2005 Elsevier Inc. All rights reserved. Keywords: Suggestion; Suggestibility; Hypnosis; Hypnotizability; Induction; Labelling; Expectancy; Consciousness; Involuntariness; Effect size * Corresponding author. Fax: +44 20 7679 1019. E-mail addresses: b.gandhi@ucl.ac.uk (B. Gandhi), d.oakley@ucl.ac.uk (D.A. Oakley). 1053-8100/$ - see front matter
2005 Elsevier Inc. All rights reserved. doi:10.1016/j.concog.2004.12.004 B. Gandhi, D.A. Oakley / Consciousness and Cognition 14 (2005) 304–315 305 1. Introduction WhatÕs in a name? that which we call a rose, By any other name would smell as sweet. W. Shakespeare, Romeo & Juliet, 1595–96. Hypnosis procedures are able to produce dramatic, but reversible, changes in the way in which individuals experience themselves, the environment and the voluntariness of their own actions. The resulting hypnotic phenomena present challenges for our understanding of conscious experience but also hold the promise of new insights. Commenting on a recent study by Haggard, Cartledge, Dafydd, and Oakley (2004) in which hypnosis was used to create the experience of involuntariness during the execution of a voluntary finger movement Pockett (2004) concluded that the reported effects had ‘‘far-reaching implications for questions about the nature of hypnosis, the role of belief in brain function and the means by which we perceive our own body movements, as well as the neurophysiology of free-will’’ (p. 624). Despite its intrinsic interest, its potential as an adjunctive procedure in therapy and more than 200 years of scientific investigation, hypnosis has remained an elusive concept for science and on the periphery of mainstream psychology. More recently, however, it has become accepted that cognitive theories of willed and automatic behaviour (e.g., Bargh & Barndollar, 1996; Hilgard, 1977; Norman & Shallice, 1986; Shallice, 1988) are central to an understanding of the mechanisms that underlie hypnotic phenomena and contemporary scientific theories of hypnosis (e.g., Brown & Oakley, 2004; Hilgard, 1977; Kirsch & Lynn, 1997; Oakley, 1999; Spanos & Chaves, 1989; Woody & Bowers, 1994) based on these cognitive concepts provide promising frameworks within which we can use hypnosis procedures to explore, manipulate, and control normal neuropsychological processes. There have also been recent attempts to assess systematically the efficacy of hypnosis as an adjunct to psychological and pharmacological therapies, (e.g., Kirsch, Montgomery, & Sapirstein, 1995; Patterson & Jensen, 2003) as well as its cost-saving role in health care (e.g., Lang et al., 2000; Lang & Rosen, 2002). Most importantly though in relation to the study to be presented below, there has also been an upsurge in interest in the use of hypnosis as a tool to study cognitive phenomena. Recent studies have integrated experiential–phenomenological methods and neuroscience (e.g., Price, Barrell, & Rainville, 2002; Singer et al., 2004) and this has undoubtedly contributed to a supportive climate for using a procedure such as hypnosis in this way as a cognitive tool. Hypnosis has been shown to modulate pain perception (Faymonville et al., 2000; Rainville, Duncan, Price, Carrier, & Bushnell, 1997); visual perception (Kosslyn, Thompson, Constatini-Ferrando, Alpert, & Spiegel, 2000); auditory perception (Szechtman, Woody, Bowers, & Nahimas, 1998); attention (MacLeod & Sheehan, 2003; Raz, Shapiro, Fan, & Posner, 2002); intentionality (Halligan, Athwal, Oakley, & Frackowiak, 2000; Oakley, Ward, Halligan, & Frackowiak, 2003; Ward, Oakley, Frackowiak, & Halligan, 2003); and awareness of control (Blakemore, Oakley, & Frith, 2003; Haggard et al., 2004). The fact that many of these studies have incorporated functional neuroimaging techniques has been particularly influential in raising the profile of hypnosis as an effective cognitive tool. With the increasing use of hypnosis in clinical practice and the harnessing of hypnosis by cognitive neuroscientists as a means of illuminating mental processes, a central issue that arises for 306 B. Gandhi, D.A. Oakley / Consciousness and Cognition 14 (2005) 304–315 the practical application of hypnosis concerns the use of hypnotic induction procedures and their efficacy. Hypnotic inductions are communications used with the intention of facilitating the elicitation of hypnotic phenomena by means of suggestion (Edmonston, 1991). However, research has yet to establish the role of induction procedures in achieving these suggested effects or the mechanisms by which they might exert their influence (Braffman & Kirsch, 1999; Kirsch & Braffman, 2001; Lynn, Vanderhoff, Shindler, & Stafford, 2002). One of the key elements in formal hypnotic induction procedures is the use of the label Ôhypnosis.Õ Hypnotic inductions are usually explicitly labelled as such and as a consequence participantsÕ perception of inductions are influenced by their lay beliefs, expectations and motivations concerning hypnosis, and its effects on behaviour and experience. Glass and Barber (1961) found that when other variables were held constant, a higher level of responsiveness to suggestion was obtained when the experimental situation was defined to participants as ÔhypnosisÕ rather than as a ÔcontrolÕ experiment. Barber and Calverley (1964, 1965) conducted a series of studies that were aimed to evaluate the effects on suggestibility of the labelling of the situation as hypnosis. In these studies, participants were assigned to a ÔhypnosisÕ or ÔcontrolÕ group and were informed that they were to be hypnotised or not hypnotised. Although participants in a ÔhypnosisÕ group were informed that they were to be hypnotised, these participants as well as those in a ÔcontrolÕ group, did not receive a hypnotic induction. They found that participants told they were to receive hypnosis were in general more responsive to standardised test suggestions than those told that they had been assigned to a control group. These results indicate that the hypnotic label is capable of increasing responsiveness to suggestion, even in the absence of formal induction procedures. A recent study by Lynn et al. (2002) supports this view reporting findings that indicate that ‘‘hypnotic inductions are no more effective than suggestions alone elicited in a hypnotic context’’ (p. 239). Indeed, there is evidence to suggest that non-hypnotic or ÔneutralÕ procedures labelled as hypnosis may produce equivalent levels of ÔhypnoticÕ responsiveness (e.g., Baker & Kirsch, 1993; Council, Kirsch, Vickery, & Carlson, 1983; Glass & Barber, 1961). A question that has yet to be addressed, however, is whether hypnotic inductions themselves continue to be as effective when not labelled Ôhypnosis.Õ To our knowledge, the effect of a standardised hypnotic induction, independent of the label ÔhypnosisÕ has not been previously examined. Given that hypnotic inductions seem likely to be increasingly used clinically and experimentally, it is essential to determine the degree to which the effect of hypnotic induction procedures is a function of the technique itself or due to the label Ôhypnosis.Õ The current study aimed to investigate systematically the effect that a hypnotic induction has on responsiveness to suggestion and to determine the extent to which the magnitude of this effect is altered by labelling the procedure Ôhypnosis.Õ Participants were initially presented with a suggestibility measure in the absence of any mention of hypnosis. They were then given either a hypnotic induction which was explicitly labelled as relaxation (RX condition); a hypnotic induction which was explicitly labelled as hypnosis (HYP condition); or an extract from a psychology text book (CON condition) before being presented with the suggestibility measure for a second time. Behavioural, subjective, and experienced involuntariness measures of responsiveness to suggestion were obtained. Naivety concerning hypnosis was maintained throughout the study for participants in all three groups with the sole exception that the word ÔhypnosisÕ was used when introducing the induction procedure to those in the HYP condition. Importantly, the set of expectations for those B. Gandhi, D.A. Oakley / Consciousness and Cognition 14 (2005) 304–315 307 participants involved in the ÔhypnoticÕ procedure labelled hypnosis (HYP condition) were different to those involved in the ÔhypnoticÕ procedure labelled relaxation (RX condition). 2. Method 2.1. Design A 3 · 2 (condition · context) between-within design was employed, with induction condition as the three level independent variable (CON vs HYP vs RX). Changes in behavioural, subjective, and experienced involuntariness suggestibility scores from the first suggestibility assessment (SA1) to the second (SA2) were the principle dependent variables. 2.2. Instruments Suggestibility was measured on the Waterloo-Stanford Group Scale of Hypnotic Susceptibility Form C: (WSGC; Bowers, 1993, 1998; Kirsch, Milling, & Burgess, 1998). The WSGC is a group adaptation of the individually administered Stanford Hypnotic Susceptibility Scale, Form C (SHSS:C; Weitzenhoffer & Hilgard, 1962). The WSGC consists of twelve test suggestions, however, four test suggestions were deemed unsuitable for repeated presentation (age regression; negative visual hallucination; posthypnotic suggestion; and amnesia), and consequently were not used in this study. The adapted WSGC1 consisted of eight suggestions in total and included two ideomotor suggestions (hand lowering; moving hands together), two challenge suggestions (arm rigidity; arm immobilization), and four cognitive suggestions (dream, mosquito hallucination; music hallucination; and taste hallucination). Two versions of the scale were created with the same items in different testing orders, which were counterbalanced and presented across the conditions. However, the relative order of ideomotor, challenge, and cognitive suggestions was always maintained across the two tests. The scale was used to measure suggestibility before the induction manipulation (SA1) and after the induction manipulation (SA2). The scoring of suggestibility items was adapted from the WSGC, assessing both behavioural (Bowers, 1998) and subjective measures (Kirsch et al., 1998). Self-reported behavioural scores on the WSGC are obtained by having participants complete a questionnaire on which they indicate whether they had made the behavioural response called for by the suggestion (0 = no; 1 = yes). Behavioural responsiveness to suggestion were assessed as the sum of these ratings (range 0–8). Subjective scores on the WSGC are obtained by having participants rate the degree to which they felt the subjective effects called for by each suggestion (e.g., arm lowering, arm rigidity) on a 5-point Likert scale (1 = not at all; 5 = to a great degree). Subjectively experienced responsiveness to suggestion was expressed as the sum of these ratings (range 8–40). Existing scales, with the exception of one (the Carleton University Responsiveness to Suggestion Scale: CURSS: Spanos, Radtke, Hodgins, Stam, & Bertrand, 1983) do not measure whether 1 Although the validity of the WSGC is well established, the authors acknowledge that the adapted WSGC used in the current study is yet to be fully validated. 308 B. Gandhi, D.A. Oakley / Consciousness and Cognition 14 (2005) 304–315 responses to suggestions are experienced as involuntary or not, i.e., the Ôclassic suggestion effectÕ (Weitzenhoffer, 1953). Consequently, in addition to the behavioural and subjective scores of the WSGC, self-reported experienced involuntariness was assessed. The scoring of experienced involuntariness was adapted from the CURSS. Experienced involuntariness scores were obtained by having participants rate the degree to which their response to each suggestion was experienced as being involuntary (0 = not at all; 4 = great degree). In line with the CURSS, participants were only scored as experiencing involuntariness, for each suggestion, if the classic combination of behavioural occurrence and non-volitional experiencing occurred. Therefore, a score of 1 was given, if the behavioural indicator occurred and involuntariness was either rated moderate or rated high. Otherwise a score of 0 was given. Overall, experienced involuntariness of responding to suggestion was assessed as the sum of these ratings (range 0–8). 2.3. ÔHypnoticÕ inductions The hypnotic induction procedure administered was adapted from the one accompanying the WSGC, with the 20 mentions of ÔhypnosisÕ and ÔhypnotisedÕ being changed to the words ÔabsorptionÕ or Ôabsorbed.Õ This was done to maintain naivety concerning the nature of the experiment, as well as to retain the authenticity and nature of the induction, without using the words hypnosis. The words Ôabsorption/absorbedÕ were used, as the construct of absorption (Tellegen & Atkinson, 1974) is often cited as a core feature of hypnosis, and is widespread within the field. Traditionally it has represented the most significant point of convergence between theories of hypnosis (Spanos & Barber, 1974). Participants in the HYP condition and RX condition received identical hypnotic inductions with the only difference being that the hypnotic induction was either labelled ÔhypnosisÕ or Ôrelaxation.Õ For participants in the HYP condition, the re-worded ÔhypnoticÕ induction was preceded by the following instructions, adapted from the instructions used by Braffman and Kirsch (1999): ÔIn this second part of the study, we want to assess your ability to experience the same suggestions, only this time we will ask you to experience them whilst in hypnosis. So in this version, the suggestions will be preceded by a hypnotic induction to help you become hypnotised.Õ For participants in the RX condition, the same ÔhypnoticÕ induction was preceded by the following instructions: ÔIn this second part of the study, we want to assess your ability to experience the same suggestions, only this time we will ask you to experience them whilst being relaxed. So in this version, the suggestions will be preceded by relaxation instructions to help you become relaxed.Õ Participants in the CON condition did not receive a ÔhypnoticÕ induction. Instead, they received an extract on the capacities of the newborn infant from ÔHilgardÕs Introduction to PsychologyÕ (Atkinson, Atkinson, Smith, Bem, & Nolen-Hoeksema, 2000, p. 73–76). The book extract was preceded by the following instructions: B. Gandhi, D.A. Oakley / Consciousness and Cognition 14 (2005) 304–315 309 ÔIn this second part of the study, we want to assess your ability to experience the same suggestions. Before the second part of the study begins, we would like you to concentrate and listen to the words of an extract from a book.Õ 2.4. Participants In all 105 participants (58 males and 47 females) took part in this study. All participants were undergraduate university students, with the majority being recruited from university College London. The age of participants ranged from 18 to 37 years, with a mean age of 22.41 years (SD = 3.82). All signed up for an experiment entitled, ‘‘The Influence of State and Context on Behaviour,’’ and participated in one of the following three conditions: CON (N = 35, 21 = male, 14 = female); HYP (N = 35, 19 = male, 16 = female) or RX (N = 32, 18 = male, 17 = female). Participants were randomly allocated to conditions on the day of assessment and were tested in small groups of 2–5 participants. Psychology students were excluded from this study due to their experience with hypnotic procedures during their course and familiarity with the investigators. 2.5. Procedure After reading the study information sheet and providing consent, all participants were presented with SA1. Participants were informed that it was a measure of imagination (see Barber, 1965; Braffman & Kirsch, 1999). After scoring SA1, participants received a hypnotic induction that was either labelled as ÔhypnosisÕ or ÔrelaxationÕ or no hypnotic induction at all, depending on which experimental condition they had been assigned to. SA2 was then presented and behavioural, subjective, and experienced involuntariness measures of responsiveness to suggestion were scored. Finally, when all measures had been completed, participants were asked to respond to a set of questions that asked what they thought the experiment was about: (i) before they arrived at the testing session; (ii) after the first set of suggestions; and (iii) after the second set of suggestions. These questions were asked to assess participantsÕ awareness of hypnosis or hypnotic-like procedures. All assessments and instructions were recorded on audiotape for maximum experimental control. 2.6. Data analyses For each measure of suggestibility (behavioural, subjective, and involuntariness) a paired samples StudentÕs t test was performed comparing suggestibility scores for the first suggestibility assessment (SA1) with suggestibility scores for the second suggestibility assessment (SA2). The effect of condition on changes in suggestibility was tested using a 3 · 2 (condition · context) between-within analysis of covariance (ANCOVA), taking suggestibility scores at SA1 as the covariate. Planned comparisons (controlling for baselines scores through ANCOVA) were performed to determine any differences between the conditions with regard to each measure of suggestibility. A rejection region with at least a value of p < .05 was selected and used throughout (Tabachnick & Fidell, 2001). 310 B. Gandhi, D.A. Oakley / Consciousness and Cognition 14 (2005) 304–315 3. Results No participants from any of the three experimental conditions reported that the experiment may have been or was related to hypnosis after the first set of suggestions had been administered (SA1). Naivety concerning the experiment involving ÔhypnosisÕ and Ôhypnotic proceduresÕ was maintained throughout the study for the majority of participants in the ÔRelaxationÕ and Control groups. Five participants from the ÔRelaxationÕ group and three participants from the Control group reported that the experiment might have involved hypnosis after the second set of suggestions had been administered (SA2). Means and correlations were calculated for both the full sample and the sub-sample of participants who reported no awareness or suspicion that the study concerned hypnosis. The patterns of means and correlations were virtually identical for the two data sets, so only analyses of the full sample are reported here. As an important part of the analyses, quantification of the effect of condition on responsiveness to suggestion was calculated. Effect sizes, means, and standard deviations are presented in Table 1. The ANCOVA for behavioural scores revealed a significant main effect for condition [F(2, 101) = 3.94, p < .025]. Planned comparisons (controlling for baseline scores through ANCOVA) revealed the change in behavioural suggestibility scores in the HYP condition was significantly different to that observed in the CON condition [F(1, 67) = 8.23, p < .01]. The difference between: (1) the RX and CON conditions [F(1, 67) = 2.47, p;= .12]; and (2) the HYP and RX conditions [F(1, 67) = 0.78, p = .38], on behavioural suggestibility change was not significant. Paired samples t tests indicated that behavioural suggestibility scores from SA1to SA2, significantly increased for the HYP condition [t(34) = 2.89, p < .01] but not the RX condition [t(34) = 1.08, p = .29]. A non-significant decrease in behavioural scores from SA1 to SA2 was found for the CON condition [t(34) = 0.39, p = .70]. As with behavioural scores, the ANCOVA for subjective scores indicated a significant main effect for condition [F(2, 101) = 21.31, p < .001]. Planned comparisons revealed the change in subjecTable 1 Means (standard deviations) of responses to suggestions for the first suggestibility assessment (SA1) and the second suggestibility assessment (SA2) Behavioural CON HYP RX Subjective SA1 SA2 3.17 (1.40) 3.14 (1.93) 3.69 (1.83) 3.09 (1.76) 4.06 (1.68) 4.00 (1.93) Effect size (d)a 0.05 0.51 0.16 Involuntariness SA1 SA2 19.34 (4.82) 19.46 (4.47) 21.11 (5.48) 18.94 (4.94) 25.80 (6.16) 22.66 (5.77) Effect size (d) 0.08 1.18 0.28 SA1 SA2 2.20 (1.41) 2.11 (1.43) 2.77 (1.66) 2.11 (1.47) 3.71 (1.84) 3.17 (1.99) Effect size (d) 0.06 0.97 0.22 Note. Behavioural scores are ratings of behavioural responses to suggestions and are defined as the number of suggestions passed out of eight. Subjective scores are ratings of degree to which participants felt the subjective effects called in each suggestion and were rated out of 40 (i.e., measured on a scale of 1–5 for each of the eight suggestions). Involuntariness scores are ratings of subjective involuntariness of suggestions and defined as the number of suggestions passed out of eight. a As recommended by Dunlap, Cortina, Vaslow, and Burke (1996) pooled standard deviations were computed using standard deviations for the means at SA1 and SA2, rather than using paired t test values. The latter gives an inflated estimate of effect sizes. B. Gandhi, D.A. Oakley / Consciousness and Cognition 14 (2005) 304–315 311 tive experience suggestibility scores was significantly different between: (1) the HYP and CON conditions [F(1, 67) = 40.78, p < .001]; (2) the HYP and RX conditions [F(1, 67) = 13.07, p < .001]; and (3) the RX and CON conditions [F(1, 67) = 6.75, p < .025]. Paired samples t tests, again as with behavioural scores, revealed a significant increase in subjective scores from SA1to SA2, for the HYP condition [t(34) = 6.79, p < .001], but not the RX condition [t(34) = 1.97, p = .06]. A non-significant decrease in subjective scores was found for the CON condition [t(34) = 0.71, p = .48]. The ANCOVA for experienced involuntariness scores indicated a significant main effect for condition [F(2, 101) = 17.56, p < .001]. Planned comparisons revealed the change in experienced involuntariness suggestibility scores was significantly different between: (1) the HYP and CON conditions [F(1, 67) = 40.45, p < .001]; (2) the HYP and RX conditions [F(1, 67) = 11.79, p < .001]; and (3) the RX and CON conditions [F(1, 67) = 4.06, p < .05]. Once again, paired samples t tests indicated a significant increase in experienced involuntariness suggestibility scores from SA1 to SA2, for the HYP condition [t(34) = 7.35, p < .001] but not the RX condition [t(34) = 1.69, p = .10]. A non-significant decrease in experienced involuntariness scores was found for the CON condition [t(34) = 0.57, p = .57]. 4. Discussion The purpose of this study was to assess the effect a hypnotic induction has on responsiveness to suggestion and determine the extent to which ÔhypnoticÕ responsiveness to suggestions is affected by the induction procedure itself and the effect of labelling the procedure as Ôhypnosis.Õ As in previous studies (Barber & Glass, 1962; Braffman & Kirsch, 1999; Brown, Antonova, Langley, & Oakley, 2001; Hilgard & Tart, 1966; Hull, 1933; Weitzenhoffer & Sjoberg, 1961), the present results indicate that a hypnotic induction increases suggestibility by a relatively small amount. However, this effect was moderated by whether the induction was labelled ÔhypnosisÕ or Ôrelaxation.Õ Neither behavioural, subjective, nor involuntariness measures of responsiveness to suggestion significantly increased following the use of a hypnotic induction that was labelled as ÔrelaxationÕ (RX condition). In contrast behavioural, subjective, and involuntariness measures of responsiveness to suggestion, increased significantly following the use of the same hypnotic induction when it was labelled as ÔhypnosisÕ (HYP condition). These results indicate that the significant effect hypnotic inductions have on suggestibility is dependent on the label Ôhypnosis.Õ The generalisability of results from studies, such as this one, involving hypnotic induction procedures is not without question. Although most studies use inductions that involve mental and physical relaxation, there is enormous variation in other components of procedures that are termed Ôhypnotic inductions.Õ They may, for example, involve embedded suggestions for visual imagery or ideomotor responses (e.g., non-volitional eye closure) as well as instructions to remain alert or to relive experiences. It remains unclear, which if any of these, with the exception of the label Ôhypnosis,Õ are necessary and which are redundant. Future research will need to address this issue through well-designed studies, using different hypnotic induction procedures. As noted by Oakley and Halligan (2005), this also raises a practical concern for studies involving hypnotic induction procedures, as it becomes essential to describe hypnotic procedures in detail, which is not consistently done in experimental or clinical studies. 312 B. Gandhi, D.A. Oakley / Consciousness and Cognition 14 (2005) 304–315 Although this discussion so far, as well as previous research, has characterised the increase in suggestibility produced by hypnotic inductions as being small, but significant, this is not a true reflection of the efficacy of hypnotic inductions, as the size of the experimental effect has not been considered (Kirsch, 1997). Effect sizes allow us to calculate the relative magnitude of an experimental treatment (Rosnow & Rosenthal, 1996). Cohen (1992) describes effect sizes of: 0.20 as small; 0.50 as medium; and 0.80 as large. In the present study, the mean effect sizes of labelling a hypnotic induction ÔhypnosisÕ on suggestibility varied from 0.51 (behavioural) to 1.18 (subjective) and thus fall clearly in the ÔlargeÕ end of the range. In contrast, the mean effect sizes of the hypnotic induction procedure itself (i.e., not labelled ÔhypnosisÕ) on suggestibility varied from 0.16 (behavioural) to 0.28 (subjective) and are therefore to be regarded as Ôsmall.Õ If we consider that the mean effect size for psychological treatments in general is 0.47 and the mean effect size of medical outcomes (other than mortality) ranges from 0.24 to 0.80 (Lipsey & Wilson, 1993), the effect of adding an induction that is perceived to be hypnosis (i.e., labelled hypnosis) is very substantial indeed. Re-analysing the various samples reported by Barber and Calverley (1964, 1965), reveals that mean effect sizes of labelling a non-hypnotic or ÔneutralÕ procedure ÔhypnosisÕ vary from 0.29 to 0.50. These effects sizes are on the whole lower than the ones reported in the current study, which suggests that labelling a ÔhypnoticÕ induction procedure ÔhypnosisÕ has a greater effect on suggestibility than labelling a non-hypnotic procedure Ôhypnosis.Õ A possible explanation for this may be that, despite the ÔhypnoticÕ induction itself having only a small effect on suggestibility, induction procedures may enhance the credibility and perception of the definition of the situation as hypnosis. Future studies could incorporate a measure of ÔtypicalityÕ to assess how authentic ÔhypnoticÕ induction procedures are perceived to be. In summary, the hypnotic induction itself only produced a moderate increase in responses to suggestions. However, the increase was significant if the induction procedure was labelled Ôhypnosis.Õ On the basis of these data at least the extent to which suggestion affects conscious experience appears to depend more on the individualÕs perception that the context can be identified as Ôhypnosis,Õ and on the beliefs and expectations that this raises, than it does on intrinsic properties of the induction procedure itself. This may also reassure both clinicians and researchers that they do not necessarily need to rely on elaborate inductions to produce suggested experiences (e.g., hallucinations, amnesia, and analgesia), as the most significant element of such inductions appears to be the label Ôhypnosis.Õ The mean effect size of the label ÔhypnosisÕ on suggestibility is considerable, indicating that if the label can be reasonably and plausibly applied to an appropriate clinical or experimental procedure that employs suggestion to achieve its effects, then it should be used. These results are also supportive of the substantial data on the clinical efficacy of procedures labelled as hypnosis when they are used as an adjunct to psychological and pharmacological therapies, which has been shown for many different conditions, including those which can be functional or psychosomatic in origin, or at least exacerbated by anxiety, stress or psychological factors (see Kirsch et al., 1995). Acknowledgments This study was supported in part by the awards of a Thomas Witherden Batt and Momber Scholarship in Science and a Sully Scholarship to B.G. We thank Vivian Auyeung for all her help- B. Gandhi, D.A. Oakley / Consciousness and Cognition 14 (2005) 304–315 313 ful comments on earlier drafts. The manuscript has also benefited from the valuable and constructive comments of John F. Kihlstrom and two anonymous reviewers. References Atkinson, R. L., Atkinson, R. C., Smith, E. E., Bem, D. J., & Nolen-Hoeksema, S. (2000). HilgardÕs introduction to psychology (13th ed). 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Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 788 Deshpande, P. B., Aroskar, S. A., Bhavasar, S. N., & Kowall, James P., Six Sigma Unravels Science of Meditation 777 Exploration Six Sigma Unravels Science of Meditation * Pradeep B. Deshpande1 , Sanjeev A. Aroskar2, S. N. Bhavsar3 & James P. Kowall4 1 Professor Emeritus of Chemical Engineering, University of Louisville, & Six Sigma and Advanced Controls, Louisville, KY 40241 USA 2 Ganesh Computers, Survey No. 143, Sneha Building, Opp. Lokmat Office Singhad Road, Vadgaon Dhayari, Pune-411 041, India 3 Spacetime Research Institute, 29, Vrindavan Society No. 2, Pashan, Pune-411008, India 4 Independent Researcher, Suburban Eugene, Oregon, USA ABSTRACT A scientific explanation of how meditation works is presented. There is abundant literature in various disciplines on the health benefits of meditation. Given that meditation is known to have an impact on autonomic functions such as heart rate and respiration rate, the paper proposes that meditation works by producing an effect on the thirty-three vertebrae of the central nervous system through the use of the thirty-three plus alphabets of a language such as Sanskrit. Examples of some mantras and their effect on the photonic energy of subjects and cardiac functions are presented as corroborative evidence of the proposed thesis. Kewwords: Meditation, central nervous system, photonic energy, mantras, autonomic functions. The day science begins to study nonphysical phenomena it will make more progress in one year than it has in the entire centuries of its existence. Nikola Tesla after his meeting with Swami Vivekananda INTRODUCTION There is now a considerable body of literature on the benefits of meditation in the various walks of life. Reputed science journals, medical journals, business publications, and the mainstream media have carried full-length articles on meditation. The effect of meditation on brain scan, heart rate, heart rate variability, respiration rate, etc., has also been studied. Many of these papers are cited in the Bibliography at the end of the paper. This work presents a plausible scientific explanation of how meditation works. The work reported here is inspired by: (1) The wonderful discourses of Baba Shivanand Ji on Z-TV and his Sri Vidya Saptashati meditation program the first two authors had the privilege of attending not long ago, (2) Discussions of the first author with his Guruji, Gurumahan Maharishi Paranjothiar over the last several years, (3) The Z-TV serial, Mahadev, and (4) the ability of six sigma to tackle unwieldy problems such as the one under discussion here [1]. * Correspondence author: Prof. Pradeep B. Deshpande, Six Sigma & Advanced Controls, Inc., 7013 Creekton Drive, Louisville, KY 40241, http://www.sixsigmaquality.com E-mail: pradeep@sixsigmaquality.com ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 788 Deshpande, P. B., Aroskar, S. A., Bhavasar, S. N., & Kowall, James P., Six Sigma Unravels Science of Meditation 778 In an episode of Indian TV Serial Mahadev, seven-old Hanuman Ji and his mother are in a jungle where she is collecting firewood for a yajna, when Hanuman asks, why does Mahadev’s Trishul (three-headed trident) have three heads, why not four? His mother responds, it is better to accept certain things without any doubts or questions. To this, Hanuman says, I have accepted that Trishul has three heads but surely there must be a reason why it has three heads for nothing in the universe happens without a reason. Subsequently, watching his mother collect firewood, he asks, what is this firewood for? The mother responds, for a yajna the rishis wish to perform. Hanuman asks, so many pieces for a single yajna? The mother says, the yajna has seven parts and it is necessary to keep the fire burning until all the seven parts are completed. Now, Hanuman asks, why seven parts, why not eight or six? The mother says, because it is written. Hanuman asks, by whom? The mother says, by rishis. Hanuman asks, but how do they know? His mother, used to putting up with Hanuman’s incessant questions, folds her hands and says, I do not know, go give this firewood to the rishis and if you help them with their yajna, may be they will answer all your questions. And so he does and when he finds them, the half a dozen rishis are shown confounded by the difficulty of rebuilding the yajna site that had been decimated for unspecified reasons. He helps them rebuild the yajna site and then asks, they all say what happens in this life is because of our karmas from the past lives. This means, I have no control over anything in this life. If I have no control over this life, it means I am not responsible for anything in this life. And if I am not responsible for anything in this life, how and why should this life have an impact on the next life? Had six sigma been around then, the answers to the following questions might have helped answer some of the questions: (1) what is the purpose of performing a yajna? (2) Is the outcome of Yajna directly measurable? (3) If it is not directly measurable, can it be inferred from secondary measurements? If no measurements are possible, direct or inferential, then, the yajna might as well have ten parts and there would be no way to know what is right and what is wrong. If on the other hand, the purpose of yajna is known and its outcome measurable, then it is possible to formulate it as a six sigma problem, design experiments, collect and analyze the data t to determine the major impact factors, which when set at the optimal values, would deliver in the best possible performance of the selected outcome [1]. THE PROBLEM There is a widespread belief in India that mantras have enormous power for good or bad, on ourselves or on others. This paper offers a scientific explanation and corroborative evidence of mantra meditation to do good. To begin, human beings have trillions of cells. If we break down the cells further into even smaller parts, we find that they are made up of atoms. Atoms are not solid objects, they have protons and neutrons in their nuclei and electrons orbiting them. So, a ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 788 Deshpande, P. B., Aroskar, S. A., Bhavasar, S. N., & Kowall, James P., Six Sigma Unravels Science of Meditation 779 question arises: what characteristic of an atom gives the specific character to matter? For example, why is Gold, Gold? Or, why is Iron, Iron? The answer is, vibrational characteristics of the specific atomic configuration (number of protons and neutrons in their nuclei, and electrons orbiting them). Similarly, since cells are made up of atoms, the vibrational characteristics of the specific cellular configuration is what determines the cellular structure which in turn determines if a cell is normal or not. The specific vibrational characteristics of the cells in our body determine our physiological and psychoemotional state. Vibrations can be thought of as light, not necessarily visible light, with unknown frequencies along the entire electromagnetic spectrum and hence the name, aura (light-energy). Thus the aura can also be thought of as photonic signature and they are unique for every human being. The photonic signature (light-energy, aura) cannot be measured directly. It must be inferred from secondary measurements. Over fifteen years ago, a Russian scientist developed a device to estimate the photonic signature of humans using the principle of gas discharge visualization (GDV). Here, a harmless electrical signal is applied to the fingers of both hands (one at a time), placed on the glass plate of the GDV device connected to a digital computer with a USB cable as shown in Figure 1. The finger’s response to this stimulus is a burst of photons that are captured by the software. The light-energy characteristics of the photonic discharge (pixels - intensity, area) so captured are compared with the data for tens of thousands of subjects to estimate the physiological and psychoemotional state of the subject at a high confidence level. The measurement is painless, noninvasive, and takes only a couple of minutes to complete. The GDV device was approved by the Russian Health Ministry for use as a routine medical diagnostic device in Russian hospitals and doctor’s offices over fifteen years ago. The GDV results are presented in several tabs: (1) Overall energy in Joules, (2) Emotional stress level, Joules (3) Energy of the seven chakras, Joules and the chakra alignment along the central vertical line, (4) Health status, Joules, and (5) Energy reserve, Joules [2]. Figure 1. GDV Device Setup ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 788 Deshpande, P. B., Aroskar, S. A., Bhavasar, S. N., & Kowall, James P., Six Sigma Unravels Science of Meditation 780 The foregoing discussion of photonic signature suggests that unbeknownst to us, the human organism constantly produces vibrational signals that are reflective of its state. Computer Science and Electrical Engineering researchers at MIT realized this which helped them develop a wireless device they call EQ Radio with funding from the National Science Foundation and the US Airforce with additional support from major US corporations [3, 4]. The wireless device sends RF signals to the subject and captures and analyzes the reflected signals (see Figure 2) with a machine learning algorithm to determine the heart rate, heart rate variability (HRV), and respiration rate from which the subject’s emotions are estimated, the researchers say at an accuracy of 87%. Other researchers had known about the influence of these outputs on the emotional state. The method of choice in this work is light-energy (photonic signature) in the belief that the photonic signature is the primary attribute of humans of which heart rate, HRV, and respiration rates are subsets. Figure 2. MIT’s EQ Radio Ancient Indian wisdom suggests that the human energy field is comprised of five sheaths: (1) The physical body, (2) Life-force sheath, (3) Mind sheath, (4) Causal Sheath, and (5) Blissful Sheath. Disturbances in any of the first four energy sheaths lead not only to diseases but also to a host of other problems in life. To explain, we inherit 23 pairs of chromosomes in our cells from our parents who intern inherit them from their forefathers. So, there is a clear link of this life to previous lives. We not only inherit some of the genetic traits but also psychoemotional traits. What happens in this life is not only due to our past karmas but also due to our willful actions in this life which become the past karmas for the next lives. Yogis say that these Sanchet karmas are embedded in the first four energy sheaths. Negative karmas are suggested to be the principle sources of disturbances in our energy sheaths or equivalently, our photonic signature. These disturbances lead to diseases and other problems. There are only two ways to get rid of negative Sanchet karmas; either suffer from them, or eliminate them and replace them with positive karmas for a better life. Mantra meditation is suggested to be an approach for the latter. A Modern physics perspective on meditation is presented in the Appendix. How Mantras Work. The central nervous system (CNS - brain, spinal cord, and nerves) governs the functioning of various organs and systems. If mantras are to have an effect on health, they must be shown to have an impact on the CNS. Ancient Indians came up with ingenious languages having a set of alphabets for this purpose. Taking Sanskrit as an example, there are thirty-three plus alphabets and not coincidentally, there are thirty-three vertebras in the spine. Also, not coincidentally, there are thirty-three presiding deities as depicted in Figure 3. The ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 788 Deshpande, P. B., Aroskar, S. A., Bhavasar, S. N., & Kowall, James P., Six Sigma Unravels Science of Meditation 781 religious minded may take the deities literally or they can be thought as energy centers (chakras) of which there are seven major ones. The alphabets must be suitably combined in the form of mantras and properly pronounced to influence the vertebras and through the vertebras, the various organs and systems as illustrated in Figure 3. The links suggested in Figure 2 are purely for illustrative purposes only. There is a mysterious explanation about the origin of these alphabets eons ago. They are said to have come out of the Damru of Shiva. How a repercussion instrument like a Damru can produce guttural, palatal, cerebral, dental, and labial sounds remains a mystery that is worth decoding. For success, the words “Shabda” of a mantra with proper “Swara”, converted into “Spandhana (vibrations) “Naad”, then, “Shakti” (Energy), leads to creation (Brahma). Since energy is a big part of the mystery, it is useful to develop an understanding of it. Figure 3. Linkages of Alphabets to Organs and Systems (The specific linkages shown are for illustrative purposes only) ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 788 Deshpande, P. B., Aroskar, S. A., Bhavasar, S. N., & Kowall, James P., Six Sigma Unravels Science of Meditation 782 INTRODUCTION TO BIOENERGY At the moment of the Big Bang when the size of the universe was about the size of Planck’s length (10-33 cm in diameter), only a primordial form of energy was present. At that moment, some of the energy was transformed into elementary particles which eventually led to the formation of dark matter that makes up about 27% of the universe and normal matter (galaxies, stars, planets, and the like) which makes up about 5%, and the rest, 68%, is dark energy [5, 6]. If dark energy had no bearing on life, then this topic would have been of primary interest to physicists but such may not be the case. Dark energy that affects life may be termed light-energy or bioenergy. Visualizing Light-energy. Yogis suggest that this energy can be seen with naked eyes. Just stare at the open sky to infinity, away from Sunlight not focusing on anything in particular and it is possible to see it. After successful attempts with several individuals, we asked Arvind Bhavasar, a software professional to depict with software what he saw with his naked eyes. A YouTube video clip of his rendering is at the link in Reference 7. A screenshot of the video clip is shown in Figure 4. The first author subsequently shared the video clip with several others to inquire if this is nearly what they saw and they responded affirmatively. This said, it is impossible to scientifically prove that what is seen is in fact energy. Figure 4. Screenshot of Cosmic Energy Video Clip ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 788 Deshpande, P. B., Aroskar, S. A., Bhavasar, S. N., & Kowall, James P., Six Sigma Unravels Science of Meditation 783 PREREQUISITES FOR SUCCES AND OBSTACLES TO PROGRESS Tables I and II present a list of what are thought to be prerequisites for success and obstacles to progress. Table I. Prerequisites for Success No. 1 2 3 4 5 Description Shuddha Bhavana (Pure intentions) Nirmal Man, Nischal Man, Vishal Man (Pure thoughts) Shravan, Manan, Sankirtan (Hear no evil, think no evil, speak no evil) Shraddha, Bhakti, Vishwas, Samarpan (Faith, Devotion, Trust, Surrender) Seva (Selfless service) No. 1 2 3 4 5 Table II. Obstacle to Progress Description Anger, Hatred, Hostility Resentment, Revenge Frustration, Fear, Despair Sorrow, Depression Guilt, Jealousy It is easy to see how these attributes might be influencing the four energy sheaths, positively and negatively. While conscious cultivation of positive attributes at the exclusion of negative ones is important but it is not sufficient. It is essential to change ourselves from within. The mantras have the capacity to do so. There is a mysterious aspect of mantra power that is difficult to prove scientifically at least for now and it has to do with the assessment that mantras must be in the awakened (Jagrut) state for them to have the power to deliver their full potential. EXPERIMENTS The results of several experiments are presented as corroborative evidence of mantra power. 1. Aum Namo Bhagvate Vasudevaya. In this experiment there were four subjects. Three of them chanted the given mantra for forty minutes. The before-and-after chakra system of the subjects are depicted in Figure 5. The energy of all three too had gone up. An improvement in the chakra system is seen in all three cases (First three figures from the top). The fourth subject was given an unspecified mantra. The before-and-after results now reveal ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 788 Deshpande, P. B., Aroskar, S. A., Bhavasar, S. N., & Kowall, James P., Six Sigma Unravels Science of Meditation 784 deterioration of the chakra system (Last figure on the right). Also, the subject’s energy had gone down substantially. Figure 5 Impact of Mantra on Chakras 2. Figure 6 depicts the before-and-after results pursuant to Baba Shivanand Ji’s Sri Vidya Saptashati mantra meditation program in India the author had the privilege of attending not long ago. Figure 6. The Before-and-After Results of the First Author 3. Vitthal Naam. A Cardiologist investigated the impact of Vitthal Naam on the heart. Thirty subjects were given Vitthal Naam to chant for nine to ten minutes for ten days. The physician reported all around benefits in the cardiac function of the subjects [8, 9]. 4. Swedish Medical Study of Music Structures and Heart Rates. In this investigators, University of Gothenburg medical investigators studied the effect of music on the heart rate variability of participants in a group setting. They found that the heart rates of participants moved towards a synchronized state in a fairly short amount of time. Their work was ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 788 Deshpande, P. B., Aroskar, S. A., Bhavasar, S. N., & Kowall, James P., Six Sigma Unravels Science of Meditation 785 published in the Frontiers of Psychology [10]. T A sampling of their results are depicted in Figure 7. 5. Lifting off the Ground with Patanjali’s Sutra. An explicit intention to lift from the ground with the push of hands from a seated position has been successful tested. To do so requires that we become sufficiently light and an appropriate mantra does this for us. Normally, it would be impossible to lift up even a couple of inches from the ground. These results are shown in Figure 8 [11]. DISCUSSION & CONCLUSIONS The material presented is supportive of the vision of Indian Prime Minister Narendra Modi that Aura Science can become a significant input to medical science [12, 13]. Elizabeth Blackburn discovered some years ago that high levels of stress cause dwindling of telomeres which leads to accelerated aging and all kinds of diseases [14, 16]. For this work she was awarded a Nobel Prize in Physiology and Medicine in 2009. The dwindling of telomeres and the disturbances in the photonic energy field (aura) appear to be closely related. There is preliminary evidence that meditation may reverse the dwindling of telomeres and if confirmed, that would be additional scientific explanation of how meditation works. Figure 7. Music Structures Synchronize Heart Rates ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 788 Deshpande, P. B., Aroskar, S. A., Bhavasar, S. N., & Kowall, James P., Six Sigma Unravels Science of Meditation 786 Figure 8. Lifting from the Ground with Mantra Meditation This paper is a subset of a scientific framework for external and internal excellence towards a better and a more peaceful world [17 – 21]. The followers of the late Maharishi Mahesh Yogi have done a considerable amount of research of his Transcendental meditation program. The results have been published in reputed publications [21]. This paper has attempted to shed light on the science of how meditation techniques might be working. The do’s and don’ts presented in Tables I and II appear to be critically important for success. There is much about mantra meditation yet to be learned and hopefully, this paper will serve as an impetus for further scientific studies. Acknowledgements: This paper is written with the blessings of Gurumahan Maharishi Paranjothiar, founder, Universal Peace Foundation, Thirumurthi Hills, TN, India. APPENDIX: MODERN PHYSICS PERSPECTIVE ON MEDITATION Six sigma being a systemic approach to problem-solving, it relies on input-output data alone for driving decisions. Indeed it is very difficult to make a direct connection between what happens at the macroscopic (human organism) level and the microscopic (atomic) or ultra-microscopic (Planck) level, and therefore, a scientific interpretation of what bio-energy actually represents (along the lines of karma) must remain speculative, but the beneficial effects of meditation for raising the level of bio-energy are undeniable. We can only trust meditation naturally leads to better karma, as is intuitively experienced. Of course, our intuition is part of our consciousness, which through the focus of our attention must connect how we live our lives to the flow of energy through the world, and so the conscious expression of our will (choice) is ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 788 Deshpande, P. B., Aroskar, S. A., Bhavasar, S. N., & Kowall, James P., Six Sigma Unravels Science of Meditation 787 directly connected to our karma (expression of emotional energy). Meditation is about learning how to focus our attention in a positive way rather than in a negative way, which creates positive energy. There is a scientific way to understand the conscious expression of choice. Everything that can possibly happen in the world is described by a quantum state of potentiality. Physicists think of the quantum state as a sum over all paths, where every decision point on the path is a choice about which branch of the path to follow. The path has the potentiality to branch into all possible paths. In the language of quantum theory, a choice is a quantum state reduction, which is also called the collapse of the wave-function. There's a direct connection between the wave-function and the sum over all possible paths. The most likely path in the sense of quantum probability is the path of least action, which is also the classical path in the sense of the action principle. Physicists have speculated since Wigner that it is consciousness itself (the quantum observer) that makes the choice and chooses which path to follow. In the language of relativity theory, the observer follows the path of a world-line, and it is this path of a world-line that has the potentiality to branch at decision points. In quantum gravity there is no real distinction between the quantum observer and the relativistic observer. The best way to understand how the observer makes its choices is through the focus of attention of consciousness. When the focus of attention becomes emotionally biased, as it must when the observer identifies itself with its body-based ego or mentally constructed self-concept, the choices made also become emotionally biased and can deviate from the (unbiased) path of least action in unpredictable ways. That is what may be called a negatively directed focus of attention that leads to the expression of negative (self-defensive) emotions, like fear, anger and resentment, and creates negative karma. When the focus of attention is unbiased or directed in positive ways, positive emotions are created, like nonpossessive love and compassion, which creates positive karma. Without emotional bias in the focus of attention, energy tends to flow in a normal (unbiased) way, which leads to feelings of connection and expressions of creativity. In my opinion, this is what meditation achieves. REFERENCES 1. Deshpande, Pradeep B., Six Sigma for Karma Capitalism, SAC 2015 (available on amazon). 2. Korotkov, Konstantin G., Human Energy Field: Study with GDV Bioelectrography, 2002, amazon.com. 3. http://eqradio.csail.mit.edu. 4. Hotz, Robert L., Researchers Use Wireless Signals to Recognize Emotions, The Wall Street Journal, September 20, 2016. 5. https://science.nasa.gov/astrophysics/focus-areas/what-is-dark-energy. 6. https://www.cfa.harvard.edu/seuforum/bb_whatpowered.htm. 7. https://youtu.be/9xJqbR6_KOw. 8. Joshi, Prasad et al., Effect of Chanting Vitthal on Heart: A Clinical Study, Asian Journal of Complementary and Alternative Medicine, 2, 2, 2014. Pp. 11-15. 9. https://www.youtube.com/watch?v=dh27S05aBK0 10. Vickhoff, Bjorn, Music Structure Determines Heart Rate Variability of Singers, Front. Psychol., July 9, 2013. 11. Deshpande, Pradeep B. and Kowall, James P., The Nature of Ultimate Reality and How It Can Transform Our World: Evidence from Modern Physics; Wisdom of YODA, SAC 2015 (available on amazon). ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 788 Deshpande, P. B., Aroskar, S. A., Bhavasar, S. N., & Kowall, James P., Six Sigma Unravels Science of Meditation 788 12. Prime Minister Narendra Modi’s Speech on His Experience with Aura and Meditation (English Subtitles), (https://www.youtube.com/watch?v=e3LT8Rr6LwY), October 2016. 13. Prime Minister Narendra Modi’s Speech at the Convocation of All India Institute of Medical Sciences (English Subtitles), (https://youtu.be/hW-eqrHqTM0), 2014. 14. Blackburn, Elizabeth and Epel, Elissa, Telomere and Adversity - Too Toxic to Ignore, Nature, 490, 11, October 11, 2012. p. 169. 15. Epel, Elissa, et al. (2004, December 2004), Accelerated Telomere Shortening in Response to Life Stress, Proceedings of the National Academy of Sciences, 101, 49. p. 17312. 16. Marchant Jo., Can Meditation Really Slow Aging? CNN Health, July 10, 2014, www.cnn.com. 17. Arjun Walia Interviews Pradeep Deshpande on collective evolution, http://www.collectiveevolution.com/2016/07/07/the-true-nature-of-what-we-perceive-as-reality-how-it-can-transform-orworld/. 18. Deshpande, Pradeep B., Turbocharge General Education Requirements with the Science of Internal and External Excellence, ASEE Annual Conference, Columbus, OH, June 25 – 27, 2017. 19. Deshpande, Pradeep B., Scientific Framework for World Transformation, TEDx UofL Talk, April 7, 2017. 20. Deshpande, P. B., Profound Implications of Minimum Variance Control, Dr. Mikel Harry’s Blog Business Improvement Times, May 2016 (Dr. Harry is co-creator of six sigma). 21. https://www.davidlynchfoundation.org/component/content/category/13-research.html. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 672-674 Marciak-Kozłowska, J., & Kozlowski, M., Feynman Approach to Brain Wave Emission Process 672 Exploration Feynman Approach to Brain Wave Emission Process Janina Marciak-Kozłowska1 & Miroslaw Kozlowski*2 1 2 Institute of Electron Technology, Warsaw, Poland Warsaw University, Warsaw, Poland Abstract We previously formulated and applied new model of the emission of the brain photons. In this paper, we use Feynman diagram method for the emission of brain photons and obtain new description of the emission. The calculation presented are in agreement with experiment. Keyword: Brain wave, photon, emission process, Feynman diagram. 1. Introduction In papers [1], we developed the model of the emission of brain waves. The model was based on Planck type formula for the emission brain waves. In this paper we extended model for the inclusion of the mechanism for the excitation neurons. We describe excitation of neurons bt Schumann photons. In result the excited neurons emitted brain photons ( brain waves). The interaction of Schumann photons with neurons we describe as the first order Feynman diagram with constant vertices. 2. Feynman Diagram Model The most effective method for quantum processes calculations is Feynman diagram calculations. In this paragraph we calculate with the help of Feynman method the Schumann wave interaction with human neurons,i.e Photon Schumann + Neuron Ground state =Neuron Excited_-Neuron Ground State+ Photon Brain (1) Let us denote pi -four momentum for i-object, where i=1,2,3,4,5 is the 4-momentum for Schumann photon, 2-Neuron,3-Neuron excited, 4- Brain photon, 5-Neuron ground state. According to Feynman prescription we obtain from (1) * Correspondence: Miroslaw Kozlowski, Prof. Emeritus, Warsaw University, Poland. Email: m.kozlowski934@upcpoczta.pl ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 672-674 Marciak-Kozłowska, J., & Kozlowski, M., Feynman Approach to Brain Wave Emission Process 673 ( p1  p2 )2  p32  ( p4  p5 )2 Ai  1 (( p )  (m i )2   2 ) i 2 3 (2) where A (p1, p2) is the amplitude for reaction (1) In formula ( 2) mi is the invariant mass for the i-th excitation state for excited neuron and γ is the width of the energy state. For the excitation state we as a first order approximation applied the harmonic oscillator model, i.e: m0,, 2mo, 3 m0,… The cross section for the emission of brain photon is d   Ai2 dE i (3) where E is the energy of the brain photon -15  The result for calculation is presented in Fig.1, For m0 we take m0=10 eV and mi 2 [1]. Fig. 1. Cross-section for the emission of brain photons ( brain waves) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2018 | Volume 9 | Issue 7 | pp. 672-674 Marciak-Kozłowska, J., & Kozlowski, M., Feynman Approach to Brain Wave Emission Process 674 References 1. Kozlowski M, Marciak-Kozlowska (2017), Consciousness, Alpha & Omega Points, Journal of Consciousness Exploration & Research, 8(6): pp. 447-464. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

On Human Consciousness Peter Grindrod University of Oxford June 1, 2022 arXiv:1609.04033v1 [q-bio.NC] 11 Sep 2016 A thing of beauty is a joy forever — John Keats (1795–1821) 1 Introduction Human consciousness presents a number of particularly baffling challenges to mathematics. On the one hand we know both the scale and the order of magnitude at which activity takes place in the human brain: there are billions on neurones, with each an active (excitable and refractory) electrical device, all coupled together within a characteristic network. The building blocks operate on the scale of cells, and their synaptic interactions. On the other hand it appears to be difficult to describe what kind of information processing the whole might achieve, and also how this furnishes human beings with functionality usually associated with consciousness – including the ability of the organism to perceive itself taking actions, or have feelings, or to envisage how it might act and reason within hypothetical circumstances: indeed the ability to create hypotheses beyond its present perceived reality - from real stimuli - appears remarkable. The theory of mind literature centres on defining aspects of what consciousness might be. It describes many such aspects, including the various properties of external perception, internal perception, intentionality and the existence of free will. It says rather little about how these processes may actually occur, or their physical instantiation; or why these phenomena are so robust and reliable within the human species. How hard can it be, since they are so universally achieved? Emergence, or emergent behaviour, within coupled networks of (similar) interacting dynamical units (so called complex systems) refers to the appearance of macroscopic (higher domain) behavioural properties across such relatively large systems, often through robust phase change phenomena (as a function of scale or unit parameters, representing,say, operating conditions), that are often at first sight surprising or unfathomable from the perspective of an a consideration of component elements in isolation (the lower domain). Goldstein [1] defines emergence as “the arising of novel and coherent structures, patterns and properties during the process of self-organization in complex systems”. Philosophers generally term this weak emergence, since, though possibly unexpected, such properties may be demonstrated or deduced by very many, or some very complex, simulations and calculations, or analysis. Philosophers reserve the term strong emergence for properties that are beyond any such deduction (even in principle) based on knowledge of the low level domain: in mathematical terms such phenomena must lie beyond any modelling and analysis. Most mathematical modellers would severely doubt if not reject outright that any such phenomena of real world systems exist, but would rather assert that, in any particular instance, it is the present modelling paradigm (from concepts to models to equations to analysis) that fails to deduce the emergent properties, and thus it is not complete. Chalmers [2] thinks the opposite, and asserts “there is exactly one clear case of a strongly emergent phenomenon, and that is the phenomenon of consciousness” and says that “ facts about consciousness are not deducible from any number of physical facts.” In contrast, the aim of this paper is to examine the extent to which s consciousness (at the high level domain of networks of neurones) are emergent and already deducible from modelling considerations (at 1 the low level domain of strongly connected directed networks of interacting neurone - see section 2.1) and analysis. There is though a rather widespread objection amongst philosophers to the genesis of consciousness as an emergent phenomena because without further any explanation it offers only a black box. For scientific modellers such a discussion of real information processing and consciousness is akin to watching a man try to eat a steak without a knife and fork: it must be swallowed whole or else left alone on the plate. So to begin we shall introduce some suitable mathematical cutlery with which to grapple with the challenge, including some relevant concepts from directed networks and dynamical systems that unlock behavioural functionality, that allow us to make some consequent predictions about the architecture that should drive efficiency at low cost. We shall discuss some functional properties of relatively small systems that form the basic layers within the brain architecture, that has evolved specifically for real time information processing and can underpin efficiencies in both perception (and hence reaction) as well as some aspects of consciousness. We will suggest these elements impinge upon considerations as to how and why consciousness occurs, and what it is, which, though accepted as a necessary part of the consciousness conundrum by philosophers, is the major conceptual bottleneck. We are firmly within the weak emergence camp at this first stage, and we suggest that the possibilities (some of which are discussed below) that conscious phenomena might be deduced from knowledge of physical and dynamical structures are very far from exhausted. The information processing architecture needs also to support aspects of memory and information retrieval that mean that newly perceived events (in terms of new stimuli) can be related to known, prior, relevant context and expectations, and thus interpreted and responded to very rapidly on the basis of only partial information. Thus the architecture must support a subconscious best guess as to context, reducing effort required and enabling rapid decision making at a very basic level, and a cascade of higher interpretations - what is happening, and how does it make us feel? - up to any reactive (automatic) or thoughtful (internal narrative-driven) response. In [3] Chalmers makes a clear discrimination between the easy problems of consciousness and the hard problem of consciousness. In the early part in this paper we are nibbling away at some of the easy problems, perhaps in a way anticipated by Chalmers. These are explanations for attributes of consciousness that can, or ought to, be explained scientifically. The hard problem is that of experience. What do we experience when we see and perceive things, actions, narratives? What is it like to be an organism that is perceiving the world? In section 4 we will address this issue directly and argue that the brain has a dual hierarchy of perception. A dual hierarchy takes care of both the physical (external) elements that are perceived as well as the mental (internal) elements that are experienced. On the physical side we have layers of elements: basic physical objects (sources of stimuli), to actions/events (relations between, or classifications of, objects), to narratives (relations between, or classifications of, actions), to scenarios (relations between, or classifications of, narratives), and so on. The same exact discrimination and recognition process drives perception recursively at each level from the one immediately below, and outputs in terms of (re)actions may occur at each level. On the mental side we shall describe how internal elements must lie across the physical hierarchy and hence exist within a dual set or dual space. In section 4, the central point of this paper, we shall set out the conceptual structure (of the dual hierarchy model) in more detail, assuming the functionality available from the earlier responses to the easy problem. We argue that the dual hierarchies (physical, external, elements and mental, internal, elements) are potentially infinite sets - there is always more to know and more to experience. And that each individual is on its own a dynamical learning (and, sometimes, unlearning) curve. For any organism instantiating such a model we shall argue that there cannot be a well-defined mental experience (a feeling) that could not be represented by our mental elements; and in principle, with sufficient effort 2 and exposure, be perceived. This is crucial, for otherwise there would be at least some experiences that would rely on other things (things other than the physical and mental element we describe in our dual hierarchy). What might these be? The only candidates are firing patterns formed by spontaneous dynamical instabilities or else noise: yet these could never be conjured at will by an organism itself, being subject to random chance and initiating perturbations. If the organism is continuously learning and experiencing, it has the potential to become more and more conscious, and to reach higher domains. In this way we see that consciousness is an evolving, expanding, process rather than a very specific state or benchmark to be achieved. Experiences possessing only a finite number of facets could indeed be learned by zombies, so it is those experiences that give rise to a countable infinity of facets that could never be fully learned, even in a lifetime. We will address directly any idea that the mental elements defined within our construction, with a possibly infinite number of facets and nuances, could not fully represent subjective experiences. Finally we shall summarise some of the implications for the dual hierarchy model that is set out in this paper. We ague that internal mental feelings are akin to latent variables, which are so prevalent in control, behavioural pattern making, and optimisation systems. They confer an evolutionary advantage in making agile discussions (top down) as opposed to response to observation (bottom up) in the absence of compete information. We feel that the most important element of this is not to be perfect but to show that such candidates, based on all of what we know of how information is processed dynamically within the cortex, do indeed exist. And that provided we focus on well defined experiences that are repeatable, and may be re-conjured by the brain, we can rule out any causal elements that are subject to spontaneous and uncontrollable internal dynamical events. 2 Preliminaries 2.1 Architecture, neuro-dyanamics and non-binary processing In a recent paper [4] the authors examine the behaviour of tight bundles of coupled neurones, each having an excitable refractory dynamic, and arranged in a strongly connected directed subgraphs (SCDSGs), representing direct neurone-to-neurone connections, each incurring some time delay that is long when compared to the duration of a single neurone firing spike. It was shown that if the size (the number of neurones) of such an SCDSG varies whilst the expected degree distribution of the coupling remains constant (so that more locally, on the inside, all of the SCDSG look the same) then the number of degrees of freedom exhibited by the (kick started and then) free running, autonomous, dynamics of an SCDSG has a dimension that grows only as fast as the logarithm of the number of neurones involved. In free running it generically behaves like a winding map on a k−dimensional torus, and all this happily independent of any particular choice of the ionic depolarising dynamical system (such a Hodgkin-Huxley or FitzHugh-Nagumo [5]), even a discrete excitable spiking and refractory process model will suffice. The conclusion to be drawn is that within an evolutionary efficient brain we should observe many, many, such SCDSGs connected by a more loose network of macro, inter-SCDSG, connections. This situation is depicted in Figure 1 (taken from [4]). Moreover, given obvious volume and energy constraints we expect to observe brains having large numbers of smallish SCDSGs rather than occasional SCDSGs of arbitrarily large sizes or even a giant component. Put more simply, each SCDSG may be stimulated to behave in time in a number of alternative modes, yet that number grows only sub-linearly with its size. The modes themselves are dynamical patterns (across the network and over time) and they are competitive one with another, They are not superposable and when the SCDSG is stimulated periodically (from another upstream SCDSG) the it may respond and become“resonant” with that input (in a suitably selected mode) or else display more disordered behaviour. Thus the response of an SCDSG to upstream stimuli and which of its nodes might dominate depends where it is stimulated (what is the entry or receiving neurone) and the frequency of the stimulation. Only a single mode can respond, dampening 3 or locking out the others, and when it does so only certain neurones may be heavily involved resulting in the routing of stimulation downstream to other SCDSGs that are immediately downstream of those participating neurones. This an SCDSG acts as an analog filter, a dynamical decision maker preferring one or another resonant mode, and amplifier and a router. That is how SCDSGs process incoming stimuli to produce outputs. Thus SCDSGs are the building blocks for an information processor. By definition this processing is non-binary, with multiple modes within each processor (SCDSG) competing on the weight and repetitivity of stimuli, just as hypotheses might compete within a Bayesian multiple hypotheses updating process. To summarise, in [4] it is proposed that an evolutionary efficient brain, maximising the range of processing behaviour available for given volume and energy constraints, wold be in the form of many loosely networked smallish SCDSGs, and that the information processing is no-binary with each SCDSG able to existing within a number k >> 2 states. Moreover that the SCDSG can be reused to relay certain types of signals from distinct inputs through to corresponding outputs (for the right frequency of stimuli). Cascades and networks of winding dynamics over tori driving one another is a topic akin to that of coupled oscillatory systems where cascades of generalised clocks may drive one another in either type 0 or type 1 fashion [6]. Yet the generalisation to tori and the classification of different types of entrainment is relatively unexplored [7]. For continuum models, such as generalisations of Amari models [9], the importance of transmission delays in coupling has been partly investigated and even in simplified and homogeneous circumstances give rise to exotic stability (spectral) behaviour, with multiple modes that collapse when the delays tend to zero [8]. We should perhaps also introduce a level of uncertainty (variability and temporal volatility) into the performance of both intra-neuronal cellular dynamics as well as possible neurone-to-neurone transmission. This occurs not least due to the ionic distributions within both extra-cellular and intra-cellular media. Clearly the conditions may fluctuate in time and across the networks (as a result local and whole brain performance may be influenced by the control of neurotransmitter distributions). Consequently the cells are not sitting within a constant environment: it is both heterogeneous and evolving (perhaps on timescales close to those of the neurone-to-neurone interactions). Thus many connections may fail or else become enhanced as local the ionic conditions change. Similarly the neurones themselves may be more or less ready to fire when stimulated. For this reason we may wish to consider some stochastic generalisations of the central deterministic dynamical systems introduced above. Already we have described a system that is complex (due to its size and the nature of its coupling) and is also multimodal in its outputs, even for a single SCDSG, as a function of any driving stimuli. Now we must also accept that some stochastic processes will be at work in any description at the time and spatial scales we have introduced here. However for the avoidance of doubt we do not propose to rely on such fluctuations in local performance as a means of introducing individualistic behaviour by some sleight of hand. We shall contend that without such perturbations the central dynamical systems introduced above is enough to allow the emergent of element equivalent to some aspects of consciousness. Finally we note that an information processor built on a non-binary basic layer should be good at making decisions, yet probably poor (inefficient) in both logic and arithmetic. Binary computers are the complete reverse. Of course in principle one might build one from another (as in deep learning) but not without requiring much capacity and much processing. The latter seems highly unreasonable and it should be horses for courses. Binary computers should do binary things; non binary computers should do non-binary things such as multi-hypothesis decision making based on partial information. 4 Figure 1: A directed network containing many SCDSGs together with its block upper triangular adjacency matrix (from [4]). 2.2 Implications for large scale brain simulation and non-binary computing platforms The narrative analysis given in [4] rests on the very large number of dynamical simulations of SCDSG of sizes varying by orders of magnitude and stimulated in different ways. The assumption that there are (real valued) transmission delays that all are large compared to single pulse events is crucial in forcing the degrees of freedom exhibited to be large. If delays are merely integers, or else are all set to unity (as is sometimes the case in attempts to build arrays of linear or nonlinear non-binary processors), then the sophistication of the SCDSGs simply collapses. That observation itself has clear implications for nonbinary computing platforms (such as [10]) and for large scale brain simulation programmes (such as the EU Framework 7 Human Brain Project [11]). The heterogeneity of the neurone-to-neurone connections is far more important than one’s particular choice of excitable-refractory neuronal dynamics. Ironically the solution of large systems of delay differential equations (with a plethora or real valued delays) is very expensive (in terms of both compute time and memory) to achieve on a standard binary computing device: yet it is achieved electro-chemically when instantiated (hardwired by neurones) within the brain itself. 2.3 Friston’s Bayesian Brain The Bayesian brain is not a new idea and indeed many of the constructs developed in [4] were foreshadowed by ideas and discussions set out by Friston (in [12] and the references therein) coming from a completely different starting point. Instead of SCDSGs, Friston proposes active bundles of (implicitly strongly connected) neurones isolated within a Markov blanket. The dynamics of the active cells is expected to be complex (usually illustrated with chaotic, chattering, attractors), whereas in [4], when left to free run, the SCDSGs result in winding dynamics over lowish dimension tori. The observation that the number of degrees of freedom achievable within the dynamical behaviour does not scale with size (given that the directed networks must appear locally similar) is very advantageous to, and supportive of, Friston’s conceptual arguments and is also of practical importance (in bounding the local dimension of any observable attractors) when examining EEG and other observable signals within neuro-imaging. Friston goes much further explaining how such an architecture not only generates responses to common and distinct incoming stimuli, like decision-making at a very fundamental level (by selecting out “modes” in our discussion above), but also evolves the modes to do so ever more efficiently. 5 This requires a feedback loop, and hence reward systems, that makes filtering and response more efficient (and less likely to wobble, slip, or to tune out) by allowing multi-SCDSG (macro-level) resonance/cooperation to trigger the release of chemicals that enhance those presently activated connections within cooperating SCDSGs. We shall say nothing about this tuning process here except that it can build upon the architecture and permissive non-binary processing introduced above. We shall though consider the mathematical consequences of such self-tuning, since not only does it enable common feats of processing to become more efficient, it may also enable a feat of self-recognition to take place, spontaneously. 2.4 Physical structures The cerebral cortex is the brain’s outer layer of neural tissue in humans and other mammals, which wrapped over the limbic brain (which controls more basic functions). The cerebral cortex is usually asserted to play a role in memory, perception, thought, language, and consciousness. The human cerebral cortex is folded, increasing the surface area to volume ratio, with more than two-thirds of the cerebral cortex surface within the folds. The neocortex (the most recently developed part) is differentiated into six horizontal layers (with older parts being differentiated into fewer layers). Neurones from down within the different layers connect vertically to form small circuits, called cortical columns. It is these tightly connected columns that are suggestive of a massive number of SCDSGs, introduced above, with each acting as a multimodal processor, yet integrated more loosely across surface of the cortex. There is thus physical evidence for the architecture that is suggested to be efficient by the graph theory and predictions given in [4]. 2.5 Quantum mind hypotheses It is relatively common in mathematical physics to engage with proponents of the quantum mind hypothesis in one form or another. This proposes that consciousness is beyond classical approaches, that are based on dynamical systems describing a systems of coupled networks of deterministic or stochastic dynamical systems (such as those introduced above), and that therefore quantum mechanical phenomena must be at work. In [13] the authors discuss whether such quantum physics has significance for the nervous system. However hard calculations [14], combining data about the brain’s temperature, the sizes of proposed quantum objects, and disturbances caused by ions, show that collapsing wave functions of tiny structures decohere too rapidly to orchestrate the firing of neurones. We agree with Chalmers [3] that “The attractiveness of quantum theories of consciousness may stem from a law of minimisation of mystery: consciousness is mysterious, and quantum mechanics is mysterious, so maybe the two mysteries have a common source.” In this paper we shall adopt the view that the assumption of any quantum effect is simply not necessary to drive the emergence of functional information processing, behaviour that allows a human brain to perceive itself (and to create hypotheses about itself). We suggest that there is simply no need to resort to such a hypothesis and moreover that the time scales of all neurone-to-neurone interaction and the passage and processing of information in the form of spiking behaviour around neuronal networks (dynamical or stochastic) preclude it. We assert that we have yet to exhaust the possibilities of the large scale dynamical system approach. The argument that the human mind is not running a computable algorithm, which goes back to Penrose [15], ascribes a level of rigour (in terms machine-based computability) to rather approximate human subconscious decision making that is simply not warranted. This is evident from the evidence of nonoptimal decsion-making exhibited with behavioural economics, discussed in the next subsection. 6 2.6 Subconscious heuristics The rise of behavioural analytics and the demonstration of the use of a range of heuristics as a means of making fast, possibly biased, and certainly suboptimal, subconscious decision making [16, 17] is ample demonstrated by the human brain’s failure to reason (subconsciously) logically or quantitatively in even relatively simple circumstance. The huge success of this fast reasoning paradigm in explaining a very wide range of human cognitive biases and illusions, including loss aversion, yet hastening response by massively reducing the cognitive effort required in any challenging circumstance is evident. Therefore we argue that the level of rigour (and any objective accuracy) involved in information processing is not high and the biased (and certainly suboptimal) nature of subconscious decision making evident within behavioural analytics scotches the idea that the mind can be subject to fine discriminations on the nature of computability. The evidence of the success of heuristics in enabling fast, subconscious, decision making lends us to suggest that the most essential element that is required within any model of the brain’s information processing is that multiple hypotheses must be competed based on both partial and missing information (the heuristics reflect this - they are observable consequences of it). The architecture and functionality discussed in [4] indicates that this can happen at the scale of single SCDSGs, at the most basic level in the architecture. Moreover this competition is essentially a hardwired approximation to Bayesian multiple hypothesis testing (somewhat inaccurate yet functionally similar), resulting in a single winning mode (the decision to adopt a hypothesis), and consequent information routing. 3 What work can the machinery of cortex do? We have argued that each column (that is each SCDSG) is a low level decision maker, competing multiple hypotheses. When driven at some point of entry from up stream it either acts incoherently or else it locks into one of many modes. Consequently certain neurones within the column become relatively more involved and then information can propagate, through them, downstream on to other columns. Thus each column acts as a non-binary processing filter and consequently a directional router for distinctive types of patterned behaviour. What can a whole mesh of such objects achieve? The most obvious response is that of searching for and distinguishing between different types of patterns. The human brain is remarkably good at this. And the same ability can be used for a range of distinct inputs. Thus brains should discriminate between visual patterns (just as we search for patterns in random images or when we look at clouds) as well as audio patterns within language and music. The latter are most interesting since they have been developed by humans to be learnable, pleasurable and evocative. We may think of language as the negative image of the brain’s positive machinery. There are no languages that are difficult for human babies to learn, they have evolved structures which are intrinsically learnable and well suited to the brains machinery (the processing available within the cortex). In fact in recent unpublished work [18] we found ways to recursively generate pairs of artificial grammars (over a binary alphabet) that were indistinguishable based on their autocorrelation structures up to arbitrarily large orders (lags). Thus any signal processing methodology for discrimination would be costly in terms of memory alone (never mind how the computations might be achieved). Yet when tested individuals could easily do better than random in distinguishing between these pairs of languages. Clearly the brain machinery unpicks the recursive definition in some way or else must alight on occasional signatory motifs that occurs in some but not other languages. This requires much more experiment. Under either option the machinery must be able to make a decision that patterns are indeed embedded in the data that match stored, remembered patterns, observed earlier to which a label has been associated; or else the new data contains none of the previously known patterns, and thus could be discarded or else 7 used to create a new remembered template if there is a strong recurrent pattern within it. Thus the cortex needs to hold a lexicon of motif patterns as certain firing modes with and across its columns, as well as being able to search out any one such pattern and to select that most likely to be dominant and hence associate the incoming stimuli with the mode. In doing so itself it might be best tactically to analyses the incoming data recursively, at multiple resolutions, both discarding what is inconclusive or commonplace and homing in on points of peculiarity/idiosyncrasy. We suggest that the machinery might instantiate a (hard wired) methodology that tunes into a number of modes continuously that is similar to the EM algorithm [19]: a permissive Bayesian-style updating competes and decides between a number of hypotheses (the E-step – this is what was observed in [4]) and then loosely and continuously re-calibrates (updates) the modes corresponding to each hypothesis (the M-step), accounting for the most recently stimulus assigned to that particular mode. Of course the latter re-tuning step must rely on the reward process mentioned in section 2.3. The EM algorithm and its generalisation provides a solution to finite mixture modelling where the totality of all incoming signals are described in terms of a finite mixture of signal from a number of distinct sources (that in this case correspond to the distinct dynamical modes). Such algorithm may be quite unwieldily to programme onto a standard digital computing platform: but we suggest that the cortex machinery (as a platform) may make this functionality relatively trivial, being only one level up from the basic M-step functionality available at the SCDSG level. 4 The hard problem of consciousness What is it like to be an organism that is perceiving the world? Chalmers [3] suggests that this problem is (and may remain) beyond deduction, beyond any scientific explanation. Here we shall introduce a conceptual model, building on the task-based processing and multi-modal decision making properties of the brain’s architecture. We will speculate that the successive sophistication of the elements that may be perceived, is based on a dual hierarchy. Starting with a simple hierarchy, based on the successive integration and perceived understanding of external information (and upon stored contexts and expectations) dealing with physical, objects, events, and higher domain structures, that are external to the brain. We shall set this up and then argue that internal elements (mental objects, events, feelings and so on) must occupy a second hierarchy that is orthogonal to, or a dual of, the first hierarchy. Consider the perception of physical elements that might be taking place around us. Each element perceived by the brain is an “output” pattern that wins a multiple hypothesis competition within a particular SCDSG, and these may be put into a separate of classes. The classes of elements might range from basic external objects (that are perceived to be the immediate sources of incoming stimuli), to actions/events (that is, relationships between, or classifications of, objects), to narratives (relationships between, or classifications of, actions/events), to generalised scenarios (relationships between, or classifications of, narratives: responses to the perception of narratives), and so on. The classes make up successive layers within a hierarchy. This is illustrated in Figure 2. We are not wedded to the number of layers shown, nor the nomenclature employed here. In this case we show four levels: objects, actions, narratives and scenarios. But the point is that the elements at each level are defined recursively in terms of the various elements from the level immediately below, and drawing upon context and expectations (biases) defined from associated memories. Each element is a function of a multimodal analysis (decision making) of the previous layer. The machinery that achieves this is identical between all successive levels – and readily available, as we have pointed out. The recursion is very natural, robust and repeatable, using the circuitry we have discussed above; yet it is rather hard for analysts to conceive of the consequences of this. The vertical boxes shown in Figure 2 represent the successive pattern recognition tasks exploiting both remembered contextual information and prior expectations from past events (drawn subconscious 8 form memory – in an associated network fashion) as well as the assumption of the structures (elements) that are identified at the previous level. Its output is the assumption of the structures (elements) identified at the current higher level. The previous output element from the lower levels are thus the dynamic inputs to the preset level. The machinery, a permissive type of Bayesian discrimination and decision making (that we have established above, and that is readily available within the brain architecture via SCDSGs), is the same in each case. The elements perceived become more sophisticated and more abstract or generalised as things move up the hierarchy (to the right in Figure 2). Figure 2: Hierarchical arrangements of recursively derived real world (external) modal elements: from distinctinguished objects through to distinguished scenarios. For example, given our prior history in recognising certain objects in a present context (a church service say), some visual, auditory, and olfactory stimuli, together with retrieved context and expectations, may enable us to recognise the following objects: choirboy, flame, hair, shouting, burning smell, candle. These objects together with further retrieved context and expectations allow us to recognise the following events/actions: candle burning, hair on fire, choirboy shouting. These actions together with further retrieved context and expectations allow us to recognise the following narrative: “The burning candle has set the choirboy’s hair alight causing him to cry in pain and fear.” This narrative together with further retrieved context and expectations allow us to perceive general scenarios: “an accidental emergency”, “choirboys always misbehaving”, “an extreme event”... There is no mystery within this process here: but the recursive nature of the hierarchical process and the move from objective information (the perceived real world objects) through to subjective decisions that are both more abstract and subjective, means that we find it successively more difficult to be specific about the higher domain elements. Now consider some simple internal (mental) elements: say, mental objects such as “threat”, “arousal”, “excitement”, “amusement”; or mental feelings such as the experience of the “blueness of blue”. You 9 cannot perceive these from any external stimuli: they are private and internal (but you might communicate them by your consequent behaviour). These mental elements do not fall into a single layer within the hierarchy introduced above for physical elements. The perception of “threat” may be associated with physical objects (“flames” and “burning”), yet also with physical events (“hair setting on fire”), with the particular physical narratives, and also the more generalised physical scenarios classifying the narratives (“an extreme event”). The mental object, “threat”, may trigger immediate (physical response to danger - the release of adrenalin, for example) but it must also sit within its own hierarchy of classes (layers) of mental (internal) elements. Thus these must be within a second classification of elements that is orthogonal to the first one. Again we expect it must have multiple layers representing more and more abstract or conceptual mental elements, further away from simple element of mental consciousness. We construct it as follows. We assert that set of all mental elements is isomorphic to the power set of the set of all physical elements: the set of all subsets of physical elements, drawn from across any and all layers within the physical hierarchy. Each subset of physical elements constitutes a potential mental element. Alternatively we are saying that any mental element corresponds precisely to a particular subset of those physical elements (that may be drawn from across any and all layers within the physical hierarchy) that, in combination(s), invoke or inspire it, within real time. As with the physical elements hierarchy, the mental elements will also take inputs from stored contexts and expectations. These element are generalised feelings and experiences. The characterisation of the set of all mental elements as the power set of the set of all physical elements is crucial step. Note the mental element hierarchy is of a much larger size, or of higher cardinality, than the set of physical elements, since the latter is not isomorphic to its own power set. We may if we wish induce a hierarchy for all such metal elements by placing each at the mental level corresponding to the maximin physical level of any of its corresponding inspiring subset of real elements. Thus the set of all potential mental elements has a natural hierarchy which is induced from the the hierarchy over the physical elements, which was defined recursively. We have argued that the power set of the set of physical elements is the appropriate structure, but others may wish to think of this a dual set, or dual space: that is, the set of functionals that can be defined over the set of all physical elements. At this point the difference in these concepts seems far less important than the fact that suitable candidates for the definition of the set of mental elements indeed exist. Unlike the physical elements hierarchy the mental elements hierarchy is not recursively defined though. Instead we have defined mental elements in terms of the subsets of the set of all physical elements that will (in combinations) invoke or inspire them. Now it may be agued that we are yet to give any reason to think that the mental elements in the mental hierarchy (the power set of all physical elements) should be associated with subjective experiences. So let us summarise the reasoning that this must indeed be so. Why must the mental elements, defined as the power set of the set of physical elements, be equivalent to our subjective (internal) feelings? (i) We have argued that the feelings and experiences cannot always be placed within the physical elements hierarchy: though each is invoked or inspired by perhaps quite large set of physical elements – actions, events, scenarios, and so on; with some of these physical elements possibly at a high, abstract, level within the physical hierarchy. Therefore our feelings in general must exist across the physical events hierarchy, as required combinations of physical elements to be perceived so as to inspire them. Similar combinations of real elements may well define similar feelings, so we may have generalized feelings (unease/dread for example), representing classes of feelings broad supersets, or sets of higher domain physical elements. (ii) Why should sets (combinations) of physical elements define subjective feelings? Every feeling 10 that we have ever had has been in response to some original combination of external physical events: these (first time experience) physical elements together defined the feeling, within the moment. Indeed if we re-perceive, or remember, the right set of corresponding physical elements (a specific event, a situation, an image, a fact, a narrative, ...), in the right combinations, then we can re-experience the desired mental feeling. We can make ourselves feel sick with disgust, or shocked, or filled with awe. But we do not do so in the abstract (we do not will ourselves to feel something and flick a mental switch): we must mentally re-conjure some combination of physical processes, by thinking of a real or hypothetical set of physical elements. With practice we might become very proficient at this and also possibly hardened to certain experiences (reducing the initial physical reactions to them). Therefore our feelings are indeed invoked or inspired by certain sets of physical elements (even if they not all actually really present, but imagined). They are really just a classification of combinations of physical elements (some of which might be abstract and complex - relations between relations between relations). (iii) Note that we may also need to be participating in some action or take care to be in the right state of mind to be able to invoke/inspire a feeling – but these are again component elements, and ultimately actions provide us with sets of physical elements. (iv) Why must all feelings be inspired in this way, and be defined in terms of a combination of physical elements? Put more simply: can we have a feeling that is not well-defined in this way? Can we have a feeling that requires anything else, additional? Sometimes feelings can be combinations of other feelings; but that does not count as an exception. Suppose now that there is a particular feeling that is contingent on something other than a set of physical elements (or mental feelings that are already defined in terms of physical elements). How did that experience come about inside our minds for the first time, what precipitated it? There must have been a set of circumstances and physical stimuli, from our own senses or the workings of our own body (as an organism), that communicated and instigated some information, as patterns of neuronal behaviour, into our brain. But this information is physical and it defines physical elements. If there were anything else it would have to produce some spontaneous patterns of firing behaviour across some or many SCDSGs. As non-physical this pattern formation might be internally created, such as in instabilitydriven pattern formation, like Turing patterns, following spontaneous symmetry breaking within certain modes, or as a last resort, noise (chatter between neurones). We cannot rule this out: but either of these would be uncontrolled aberrant firing patterns in time and across the cortex, created by random perturbations and instabilities; or noise within the system. Yet these can not give rise to feelings as they plainly cannot be re-conjured at will. They are akin to functional breakdowns (aberrations) rather than facets of the organism’s regular experiences. So let us restrict our definition of feelings to those subjective experiences that can be relived at will. Then we must discount internal instability driven pattern generation and noise as causal element of feelings. Of course any individual may or may not have perceived any particular mental elements (as yet). They may or may not have perceived the requisite combination (subset) of the physical elements. So each organism will have its own version of the mental element hierarchy depending on the sophistication of its real experiences, as held within its current version of the physical element hierarchy. We must understand that both sets, that of perceived physical elements, and that of the induced mental elements, are constantly growing with the experience and the familiarity of experiences or the organism. There is no extra ingredient here: the processing is applied recursively and is updated at all levels within the real element hierarchy. Both hierarchies can be updated simultaneously. However the dual hierarchical model certainly helps us to understand how elements become more remote from the simple real elements (low domain real objects and events) and the simple mental elements (induced by just a few low domain real objects and/or events), and hence they become more subjective and abstracted, whilst also being as “real” to the brain as are much lower domain objects and events. 11 There are always more layers in the hierarchies, possibly a countable infinity of layers due to the reclusive definition in both hierarchies. As the layers of elements become more abstract and more subjective (and experiential) they may be many layers, which are harder and harder to discern one from another. It will almost certainly be the case that there are higher layers in the metal hierarchy repressing super-experiences, may emerge from very distinct experiences and specific exposures of the organism to different types of situations (the mental elements hierarchy might be itself constantly developing and is not assumed to be hard wired with a fixed number of levels). Some of these super-experiences may be developed by individuals with specific exposure and practice that is unusual for others (such as experts in perfume, taste, and music). It may be that certain claimed religious experiences gained via mediation or other activities are simply developing and accessing these higher and higher layers of experience within the hierarchy. Thus all similar organisms may have the potential to develop more and more superexperience (higher domain) layers within our proposed mental hierarchy: it is very likely that only the lower levels will be most common (up to and including common experiences, common qualia). Yet certain individuals, through their own effort or exposure, may develop such super-experience layers of processing that are accessible for them as a consequence of certain types of stimuli and internal (biased) retrieval. The high-level mental elements such as feelings or experiences may feed-back into the control of the retrieval of contextual information and prior expectations that are drawn into the pattern recognition and multimodal design making earlier down within both hierarchy. Thus the whole has a feedback loop: if we experience feelings of extacy, or rage then that will constrain and bias the kind of information we retrieve in clarifying the present context, thus recognised elements at low levels will be updated (dynamically) partly in the light of the perceived higher domain elements. Notice that if set of the real elements were to be finite, once and for all, say n of them, then so would the set of mental elements: there would be 2n of them. Then a robot or zombie could learn all of them by rote. But the physical hierarchy is defined recursively so that each layer can be generated as required from the lower domains given the right combination of stimuli (of ten enough). Thus each organism is on a journey. There is always some thing else to be experienced within the physical hierarchy, and therefore there are always further mental elements yet to be experienced within the corresponding power set; always something that each organism has yet to experience and does not yet know. Each is on a journey: but at any particular moment in time it has only every encountered a finite number of physical elements, say n of them, and thus its present set of mental elements is also finite: there would almost be 2n of them. 5 Summary: implications of the Dual Hierarchy model Why do we need a mental elements hierarchy? Why cannot we all be appreciating zombies, relying merely upon the physical elements hierarchy and and learn to make it as complete as possible? We begin a response by considering analogous constructs in efficient problem solving. The mental elements are equivalent to unobservable latent variables deployed in multi-hypothesis design making, multimode dynamics, and control problems. Without such latent modes, in order to switch from one behavioural mode to another, say from flight to fight, an organism would need a huge amount of physical evidence. The latency concept is fundamental in hidden Markov models, for example. The existence and switching of the latent (hidden) states, would help achieve whole organism behavioural changes far more quickly than bottom up reasoning. So in order to be effective and efficient even zombies or computerised robot minds would be best to include a rather wide range of latent states, operating over both small and large domains. Indeed dual systems are very prevalent throughout both control (for example, of Hamiltonian systems and bang-bang control theory) and optimisation theory (such as in linear programming and so on). Often it is far more efficient to resolve issues within the dual system (in our 12 case the dual hierarchy) to drive and focus the physical one. We contend that the dual hierarchy system evolves to serve this purpose and is embedded within the architecture as opposed to being instantiated in processing work. Our suggestion is the process of evolution would consign advantages to organisms capable of resolving problems within such a dual system approach, making up for incomplete information and resolving behavioural response rapidly and top down (in the mental) as the same time as bottom up (in the physical), in perceiving what is physically happening. This last is really a non-constructive argument for the existence of a dual hierarchy (contrasting with the constructive basis given in the previous section). An interesting difficulty is one of counting (of making lists), and possibly of a countable infinity. If we limit a mental element Y to be a finite set of justifying or associated elements, then we fail: a zombie or a robot could easily learn all of those elements in Y by rote. There would be nothing that “Mary didn’t know” [20]. Yet if Y includes an uncountable number of elements then even a lifetime could never be enough to list or assemble them (there must always be element that “Mary didn’t know”). Even so Y exists within the mental hierarchy (involving a possible countable infinity of partially defining physical elements, which are available of course due to recursion). Only those mental states corresponding to a countable infinity of physical elements lie beyond the learning abilities of robots or zombies (or Mary). Such states must be experienced and perceived through an organism’s own recursive processes and the mapping from the physical hierarchy onto the mental hierarchy. Each individual may generate a larger and larger physical elements network over a lifetime, as a result of both perceiving more and more low domain (low level) objects and actions, as well as through the unconscious exercise of recursion creating relations between relations between relations between objects and so on. Then its mental elements hierarchy (potentially the power set of the set of physical elements) also grows with it - exponentially so. It is also possible that the elements, and thus levels within the hierarchies, might become unlearned - perhaps as a result of cognitive decline or else a lack of continual usage. How many separate physical and mental elements might a human brain really hold at any one time? While this is very very large, it must however remain finite. Thus, though the dual hierarchy model is infinite in concept, in practice every organism is on a expanding (or contracting) journey. At any moment there are always experiences that have not been felt and are unknown to each organism - though each has its own superset. The difference between a human brain and a zombie is that the brain has the potential to include any elements, as appropriate, in time. For the avoidance of doubt we do not propose that a brain could exploit the recursive machinery at its own convenience and apply it to generate real elements on the fly as desired: recall the recursion is instituted and hardwired with connections between SCDSGs. A human brain presently restricted to a finite set of observations, stimuli or experiences, must be unconscious of those mental and physical elements of which it has no knowledge, that lie beyond it. A human brain is continuously learning and experiencing, and so it has the potential at least in time to become more and more conscious, and to reach higher and higher domains. Consciousness is thus a relative concept and is best spoken of as journey within the dual hierarchy rather than an achievable destination. For those insisting there is still an “explanatory gap”, we emphasise that for some feelings there can be no finite listing and thus no full learning of everything that is associated with that subjective experience. Each individual is working though a possibly longer and longer list of learnings about what such an experience involves (what it is like to see blue): but it will never be compete, even in a lifetime. Thus the “explanatory gap” does not refer to what is indicated here, in terms of a possible infinite structures of physical and mental elements and what is felt in a subjective way. Instead it refers to what is achievable here through any (finite) learning and experience by an individual compared with the infinite whole nine yards, which none of us will every experience. It is therefore not for us, in proposing that this structure is capable of reflecting all facets of mental 13 subjective feelings (even infinitely many), to show that the mental elements correspond to subjective feelings; but it is for those opponents of the model to bring forward any one single facet of any subjective experience which could not be represented within the dual hierarchy, and thus experienced at some point by organisms that are learning and growing thus. Acknowledgements I am grateful for support from a number of EPSRC research grants: EP/G065802/1, The Digital Economy HORIZON Hub; EP/I017321/1, MOLTEN: Mathematics Of Large Technological Evolving Networks; EP/F033036/1, Cognitive Systems Science (Bridging the Gaps); EP/I016856/1, NeuroCloud; and EP/H024883/1, Towards an integrated neural field computational model of the brain. I am also pleased to acknowledge the advice and encouragement of my colleagues on those grants, especially Doug Saddy and Des Higham, along with many helpful challenges to my thinking from Clive Bowman. References [1] Goldstein, Jeffrey (1999), Emergence as a Construct: History and Issues, Emergence: Complexity and Organization, 1 (1): 49-72. [2] D.J. Chalmers, Strong and weak emergence, in P. Davies and P. Clayton (eds.), The Re-Emergence of Emergence. Oxford University Press (2006), and also http://www.consc.net/papers/ emergence.pdf. [3] D.J. Chalmers, (2010) The Character of Consciousness, Print ISBN-13: 9780195311105, Published to Oxford Scholarship Online: January 2011, DOI: 10.1093/acprof:oso/9780195311105.001.0001 [4] P. Grindrod and T.E. Lee (2016), On Strongly Connected Networks with Excitable-Refractory Dynamics and Delayed Coupling, Mathematical Institute. [5] P. Grindrod (1991), Patterns and waves: The theory and applications of reaction-diffusion equations. Oxford University Press. [6] L. Glass and M.C. Mackey (1988), From Clocks to Chaos, Princeton University Press. [7] P. Grindrod and E.L. Patel (2015), Phase locking on the n-torus, IMA J Appl Math, 81 (1): 152164. doi: 10.1093/imamat/hxv031. [8] P. Grindrod and D. Pinotsis (2010), On the spectra of certain integro-differential-delay problems with applications in neurodynamics. Physica D: Nonlinear Phenomena, 240 (1). pp. 13-20. [9] H.R. Wilson and J.D. Cowan (1973),A mathematical theory of the functional dynamics of cortical and thalamic nervous tissue, Kybernetik, 13, 55-80. [10] DARPA Probabilistic Computing http://www.darpa.mil/Our_Work/I2O/Programs/ Probabilistic_Programming_for_Advanced_Machine_Learning_(PPAML).aspx. [11] The Human Brain Project, https://www.humanbrainproject.eu/en_GB. [12] K. Friston (2013), Life as we know it. J. R. Soc. Interface, pages 1742-5662. 14 [13] S. Tarlaci, M. Pregnolato, (2015), Quantum neurophysics: From non-living matter to quantum neurobiology and psychopathology, Int. J. Psychophysiol. (2015), http://dx.doi.org/10.1016/ j.ijpsycho.2015.02.016. [14] C. Seife (2000), Cold Numbers Unmake the Quantum Mind, Science, 4th Feb 2000, Vol. 287, Issue 5454, pp. 791, DOI: 10.1126/science.287.5454.791. [15] R. Penrose (1999), The Emperor’s New Mind: Concerning Computers, Minds, and the Laws of Physics, Oxford University Press. ISBN 0192861980. [16] D. Kahneman (2011), Thinking, Fast and Slow. New York: Farrar, Straus and Giroux. [17] D. Ariely (2010), Predictably Irrational: The hidden forces that shape our decisions, New York: Harper Perennial. [18] E.L. Patel, P. Grindrod, J.D. Saddy (2016), unpublished, personal comm. [19] C.M. Bishop (2006), Pattern Recognition and Machine Learning. Springer. ISBN 0-387-31073-8. [20] F. Jackson (1986), What Mary didn’t know, Journal of Philosophy 83: 291-295 15

40 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level Research Essay The Theory of Six Main Levels of Consciousness: A Study of the Third Level Tina Lindhard* International University of Professional Studies (IUPS), Hawaii, USA ABSTRACT Based on the Arka's theory of the six main levels of consciousness, this study predicted that people would show a trend towards a more Feeling-Mind heart-based consciousness after being trained to go below their thinking mind. In order to test this, a scale was constructed under the name of the Feeling Consciousness Scale (FCS). The scale items were based on Arka´s work and information derived from interviews with people who had practiced the Intuitive Meditation (IM) method for more than 7 months. Using a repeated measures design, the FCS was filled in by 8 male and 23 female participants comprising of five different groups, before and after attending five Intuitive Meditation training sessions spread over 6 weeks (a total of 13.5 hours). A significant difference at the .001 level was found between both scores. Due to the small sample size and that the scale is a project in development, these results are tentative. This research supports the third level of Arka´s theory and suggests that we have a level of consciousness associated with the heart which is characterized by certain traits such as intuition, unity, peace, positivity, awareness of emotions, and connection to one's inner Self, sometimes expressed as soul, inner being, or atman. The drawings by one participant after each intuitive meditation session indicate that the inner journey of Self-discovery is a process. In suggesting other levels of consciousness including a feeling based experiencing consciousness associated with the heart, Arka's theory might also offer a solution to what Chalmers calls the hard problem of consciousness. The other levels of Arka's theory still need to be researched. Keywords: Levels of consciousness, feeling-mind, heart-based consciousness, Intuitive Meditation, Feeling Consciousness Scale, Self. 1. Introduction In India, consciousness has been studied for thousands of years using the phenomenological or "inside out" perspective. This has given rise to the insight that consciousness is "the essence of Atman, a primal, immanent self that is ultimately identified with Brahman—a pure, transcendental, subject-object-less consciousness that underlies and provides the ground of being of both Man and Nature" (Sen as cited in Velmans, 2009, p. 1). Compared to this in the West the *Correspondence Tina Lindhard, Ph.D., e-mail: consol.tina@gmail.com Address: 6 Pico de la Pala, 28792 Miraflores de la Sierra, Madrid. Spain. Telephone: 34 91 8444695, Mobile: 34 659067797 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 41 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level scientific research into the nature of consciousness is still in its infancy, with little agreement as yet on what is meant by consciousness. As most neuroscientists and philosophers assume that consciousness is connected with the brain, their research is mainly involved around establishing how the brain functions. Crick and Koch (1990), for example, talk about oscillations in the cerebral cortex whereas Dennett (1991), a philosopher has developed a theory involving how numerous brain processes combine to produce a coherent response to a perceived event. Even scientists who have combined quantum mechanics and neuroscience such as Hameroff and Penrose (2014) and Fisher (2015) center their theories on the brain and how it functions. Hameroff and Penrose (2014) claim that that their theory, known as the "orchestrated objective reduction" ('Orch OR') theory, accommodates the view that consciousness has been ever present and is derived from quantum vibrations in microtubules, protein polymers inside brain neurons. On the other hand, Fisher's (2015) theory suggests that nuclear spins of phosphorus atoms serve as rudimentary quibits in the brain - which enable the brain to act like a quantum computer. Earlier, Hu and Wu (2004) proposed “spin-mediated consciousness theory” on the possible roles of neural membrane nuclear spin ensembles and paramagnetic oxygen. According to Chalmers (1995) these theories address the easy task of consciousness in that "they all concern the objective mechanisms of the cognitive system (and) consequently, we have every reason to expect that continued work in cognitive psychology and neuroscience will answer them" (p.81). On the other hand, the hard part involves "how physical processes in the brain give rise to subjective experience … the way things feel for the subject" (Chalmers, 1995, p. 81). For him, one of the questions consists of "how could it (consciousness) possibly arise from neural processes in the brain?" (p.80). In this article, I suggest that maybe the hard problem arises because Chalmers is looking for feeling-based experiencing consciousness in the wrong place. Instead of looking for feeling based consciousness in neural processes of the brain, here I suggest that by considering the theory of the six main levels of consciousness of the philosopher Srinivas Arka (2013), the hard problem of consciousness proposed by Chalmers, may be solved. This theory not only proposes that we have a thinking based consciousness connected with the brain, but that we have other levels of consciousness including a feeling based experiencing consciousness associated with the heart. I also hold that any investigation into other levels of consciousness needs to involve a different method to that usually employed by neuroscientists and cognitive psychologists. In studies to do with human consciousness, it is argued here that discovery progresses through phenomenological experiencing. This, then, is presented in a way that no one else has thought, thereby throwing new light onto some aspects of human nature. This is consistent with a statement by La Tour and La Tour (2011) who claimed: "Personal experience is of vital importance as it allows us to certify the complexity of our nature ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 42 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level and surpass the knowledge that is available in physical reality. Without transcendent experiences, or those that surpass the physical senses and dimension, research will continue to promote misinterpretation, informational gaps, and remain trapped in theoretical conjecture (armchair research) failing to serve its central purpose as a practical instrument for self-orientation and guidance in the evolutionary process". (p. 66). Arka's theory arises out of his personal inner experience and that of his pupils while using a method of meditation known as Intuitive Meditation (IM) or Arka Dhyana. It involves a journey of Self-discovery from the mind, to the heart to pure consciousness (Arka, 2006; 2013). Although each persons unique inner experiences is acknowledged, Arka's gifted power of analysis has enabled him to recognize that during the inner journey the practitioner who uses the IM method passes through various levels of consciousness which are qualitatively different from each other. In this article, I outline the approach I used and the main results obtained in a study I undertook to find out if participants would show a trend toward a more feeling-based consciousness after learning the IM method as suggested by Arka´s theory. Although much research has been done involving a meditation technique known as mindfulness (Lau et al., 2006, p. 1447), this study is novel in that not much is known scientifically about heart-based meditation methods including the Intuitive Mediation (IM) method. In the discussion, evidence from other heart-based meditation methods connecting the heart with a feeling-based consciousness is presented, as is information from heart transplant patients. Research concerning heart functioning is also discussed. To help the reader understand more about what is involved in "inner exploration", different aspects of these concepts are outlined as background material. Arka´s theory of the Six Main Levels of Consciousness is also introduced. 1.1.Background Before there were teachers or books, people wondered about their nature and the nature of nature. In ancient cultures like that of India, people who asked these questions sat down and waited for answers to arise on the inside. When their quest was sincere and they were patient, they slowly received intuitive answers to their deep questions. Arka (2013) refers to their source as the Self or Higher Nature, but each person can use whatever term he or she is most comfortable. These investigators later became known as yogis, philosophers, seers, and rishis (Lindhard, 2016). Scientific inquiry is not so different in that scientists also want to know about the nature of life or the nature of Nature. Nevertheless, the way they go about it is traditionally very different. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 43 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level Western scientists usually seek to understand the nature of Nature by studying the outside world using the scientific method. 1.1.1. Methods of exploring the Self and Prayer of the Heart Predating modern psychology, methods were developed to help people explore their inner world so as to discover their true nature. These methods were known as meditation and the practitioner can go above the mind or below the mind. However methods that go below the mind are slightly easier (Arka, 2013). Meditation methods involve "the experimental phenomenological introspection into the living topological construct of the Self" (Louchakova, 2007, p. 82) or "serious self-pondering into the depth of the soul about . . . [our] existence (Arka, 2013, p. 29). Meditation methods were not only used in the East, but a heart-based method known as Prayer of the Heart was used extensively in cultures around the Mediterranean during different periods in history. It is part of the tradition known as Hesychasm, from the Greek meaning inner stillness. This method finds resonance with the ancient Egyptians who held the idea of God-man and it was also used by the Desert Fathers in the Christian tradition and later adopted by the Orthodox Church. Variations of it can be found in ancient Judaism, the Sufi tradition, Caucasus, Persia, Pakistan, and also India (Louchakova, 2004). This indicates that the heart has held a prime position in the journey of Self-discovery in many cultures throughout history. 1.1.2. Rational for using the IM method and a brief description of it As Prayer of the Heart is a method which is considered to be complicated (Louchakova, 2007), the modern day heart-based method know as Intuitive Meditation was used in this study to test the third level of Arka's theory. The IM method itself is simple and being a body-based method, it is natural and can be practiced by all traditions. It is based on three pillars: touch sound and breath. Instead of using words with which the practitioner might or might not resonate and therefore lead to distractions of the mind, a vibratory sound is intonated at various energetic centers in the body. In addition, instead of seeking to quiet the mind, practitioners train their mind to where they want it to go through the use of their hands. As they move through the practice, they shift their hand position and their attention to different energy sites in the body while at the same time synchronizing the movement with their breath and intonating the humming sound (Arka, 2013). It also involves a gesture to invite the mind, usually associated with the brain, to come down to the level of the heart in the middle of the upper chest. 1.1.3. Who undertakes the inner journey? Arka (2009; 2013) identifies the part of the individual who undertakes the inner journey as the "I awareness," "I ego conscious awareness," or "I ego awareness", which is the pivot of the memories which form into a personality. "We recognize this as a consistent personality from the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 44 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level day we become aware of our presence. With the development of 'I ego awareness' a time arises when we want to touch the origin of consciousness expressing itself through the human body" (S. Arka, personal communication, August 10, 2016). In the quest for Self-realisation, Arka (2013) talks about the need to experience the reverse process of journeying from the surface-rational–mind to the emotional-heart to the Pure State of consciousness. "Under normal circumstances, our “I Awareness” is occupied with activities in the outside world. However, in meditation, we withdraw our attention from the outside world and start shining our 'I Awareness' of light on our inner world" (Arka, personal correspondence, Oct. 2017). 1.1.4. Intention and Meditation The results of different meditation methods also depend on the intention that one sets. The intention of the IM method is the realization or knowledge of the Self, a process that is said to lead to enlightenment (Arka, 2013). During the journey to Self-realization using the IM method, Arka (2013) claims the practitioner will pass through six main levels of consciousness. 1.1.5. Arka´s Theory of the Six Main Levels of Consciousness Arka's theory is intimately related to his definition of consciousness, which he defines in the following way: "Consciousness manifests itself through physical matter. Similar to bacteria that are able to survive with a complete lack of oxygen and in high temperatures, consciousness lacks boundaries, can take any form or shape and can emerge under challenging life conditions. In spirituality, consciousness is mainly a non-physical yet powerful entity that is the pivotal point of all life and activates the senses in every living being. It is highly responsive and expressive and activates many levels, especially in humans". (Arka, 2013, p. 37) This is similar to that of Sen outlined earlier but is a more specific. According to Arka (2013) the levels activated in humans are: 1) M (Mind) – Consciousness, 2) SM (Subliminal-Mind) – Consciousness, 3) F (Feeling-Mind) – Consciousness, 4) H (Emotional-Heart) – Consciousness, 5) HS (Heart-Soul) – Consciousness and 6) PS (Pure-Self) – Consciousness. The first level is Mind or thinking mind consciousness. It "manifests on the surface of the cerebral region and becomes sharpened by the cultivation of learning, it evolves into a faculty called intellect" (p.37). Below this level, is what Arka refers to as subliminal or subconscious ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 45 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level mind, which he claims governs many of our daily activities. Its potential and capacities "may seem incredible to the surface mind" (p. 37). The third level is the feeling mind, and as it generally prevails in the heart area, Arka (2013) suggests it can "thus be called the Heart of Heart-Consciousness. It includes an emotional faculty called intuition. Almost all mothers have this faculty naturally available and readily accessible to help them understand the intense needs of their children and people they care about" (p.37). In next level, Emotional-Heart Consciousness, "the presence of the surface mind is reduced but the presence of subliminal mind is enhanced. It is formed by impressions gathered through all you have learned and experienced along with the memory of your personality" (pp.37-38). The fifth level, Heart-Soul Consciousness "is between the deeper heart and the ultimate essential being (Soul). Here you experience inner-space and the mystical Universe, where the laws of physics start reversing and lead you to experience many alternative realities and possibilities that give access to your own soul. Here you become more connected with Nature and the forces of the Universe." (p. 38). The sixth level is Pure-Self Consciousness and it is "core consciousness. This is the very essence of your whole presence and of everything that you feel, think and do. It is addressed as Soul or Self" (p. 38). Although these are the main levels, Arka (2013) also recognizes "there are many other levels (between these) that may be impossible to explain as our language is limited" (p.38). 2. Testing of Arka´s Theory Arka's theory opens science to a new way of understanding consciousness for in clearly outlining the main levels, it helps us know more about what is involved in the process of Self-discovery. If we also take each level to be qualitatively different from the other levels, research into this theory may also not only provide a basis for testing the theory using the scientific method, but also provide a way of finding out if practitioners using other heart-based methods give rise to similar levels of consciousness. In the research reported here, it is the third level of consciousness that was investigated. 2.1. Research approach Investigation into Arka's theory could proceed in various ways. However, the third level of his theory lends itself to comparing measurements of the "experiencing consciousness" of subjects prior to receiving training in the IM method and then again after learning the method. As measures have been designed and developed to investigate other methods of meditation, like mindfulness (Lau et al., 2006, p. 1447), I was inspired to use a similar approach. These measures involve self-reporting through rating subjective experiences after training in the mindfulness meditation technique. Likert type measures were used in these scales, such as the Cognitive and Affective Mindfulness Scale (Feldman, Hayes, Kumar, & Greeson, 2007), the Freiburg Mindfulness Inventory (Buchheld, Grossman, & Walach, 2001), the Kentucky Inventory of ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 46 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level Mindfulness Skills (Baer, Smith, & Allen, 2004), the Mindful Attention Awareness Scale (Brown & Ryan, 2003), the Mindfulness Questionnaire (Chadwick, Hember, Mead, Lilley, & Dagnan, 2005) and the Applied Mindfulness Process Scale (Michael, Black, & Garland, 2016). I also decided to use a Likert type measure in this study. However, as I was unable to find any scale that measures feeling-consciousness, I decided to develop a scale to be applied twice, prior to learning the method and again 6 weeks later. The scale was named the Feeling-Consciousness Scale (FCS). Questionnaires or scales have their pros and their cons. They are relatively quick to complete, economical, and usually easy to analyze (Rattrey & Jones, 2007, p. 235). But closed questions or statements may restrict the depth of the participant´s response, resulting in the quality of the data collected being incomplete or diminished (Bowling, 1997; Rattrey & Jones, 2007). Another problem is that questionnaires or scales assume that the researcher and the respondents share underlying assumptions about language and interpret statement wording in a similar manner (Rattrey & Jones, 2007, p. 235). I therefore chose to use both closed and open response formats, since "all methods of data collection have limitations, (and) the use of multiple methods can neutralize or cancel out some of the disadvantages of certain methods" (Creswell, Plano, Gutmann, & Hanson, 2003, p. 164). I also chose a multiple method approach, in the belief that this was the most appropriate way of learning about feeling-consciousness and what is involved in this stage of Arka´s theory. The construction of the scale involved a series of steps, for the scale items were not only deduced from theory (Arka, 2003; 2006; 2009; 2013) but also derived from interviewing eight people who had practiced the IM method for between 7 months and 2 years. I asked them to tell me about the quality of their consciousness related to the practice of IM. I chose to do this, as my interest was not only in testing a theory, but to find out if certain subjective experiences are common to practitioners when they start meditating on their deeper Self using the IM method. Based on intuition and on Arka's work, I felt that "feeling-consciousness" is a single construct involving multiple facets. Later, the same eight people ordered and arranged the statements regarding their experiences in different groups based on common elements. In the draft of the scale used in the pilot study, I had to reduce the number of scale items as when testing the reliability of a scale the rule of thumb is about five respondents per item (Byman & Cramer as cited in Rattrey & Jones, 2007). I am also aware that everybody has a rich inner world with his or her own unique individual experiences. In applying the scale the second time I therefore also included some open-ended questions in order to learn more about the experiencing consciousness of the participants after ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 47 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level learning IM and to see if there were some emerging elements or factors that may have been overlooked while constructing the scale. The choice of a mixed method design was therefore not to validate or corroborate the findings of both methods, but as a way of combining the results leading to greater elaboration and expansion of information (Brannen, 2005). In addition, keeping open about the results of the two methods allows for discovery where they might complement or enhance one another or where they might even contradict one another (Brannen, 2005, p. 12). This aspect of the study has been reported elsewhere (Lindhard, 2017). This study also included a boon as one of the participants did some sketches regarding her inner experiences after each IM session. They provided qualitative data on the internal process from another perspective. I include them in the results as a visual representation is often worth more than a thousand words and is an approach that could be considered when doing future research into meditation methods. The sketches also give a visual representation of IM as a process or journey, rather than something fixed and static. Furthermore, including the micro level in this way gives "voice" to the individual as well as the larger macro patterns that I hoped would be revealed through the quantitative research (Brannen, 2005. p. 8). As so little is known about how our inner world is affected when we meditate on the Self via the heart, multiple methods were also seen as a practical solution, for that approach opens the door to different views and to different forms of data collection and analysis (Creswell, Plano, Gutmann, & Hanson, 2003). I felt that using multiple methods of data collection might not only help in learning more about the phenomenon I wanted to measure, but also assist future researches to construct a more sensitive instrument. The study took place in phases. During Phase 1, a pilot test to refine the wording and format of the scale was undertaken. In Phase 2, I administered the scale and conducted the initial procedures to validate the scale and assess its reliability. I see the construction of the scale as the start of a research program where future researchers can refine it further. 2.1.1. Research Hypotheses: Null Form The hypothesis predicted that the experiencing consciousness of people will not show a trend toward a more feeling-based consciousness after learning the IM method and practicing it a minimum of five times over a 6-week period as measured by the same scale. 2.1.2. Test procedures adopted. A repeated measures t-test (paired sample test) was performed on the results to see if there was a quantitative difference between the pre- and post-test scores. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 48 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level 2.1.3. Validity and reliability The specific validation processes used were: face validity, reliability as internal consistency using test-retest reliability, and Cronbach’s alpha correlation coefficient. In science validity refers to the degree to which a measure measures the construct it represents. In spirituality the term validity is used differently. In spirituality a teacher of the inner world is not interested in verifying a theory, but training his or her pupils in a certain way, which will put them in touch with their own inner world and guidance so they may reach higher conscious states and obtain enlightenment. Their success in reaching higher states is considered proof of the validity of the method. Of course, this requires great dedication and perseverance by the student as well (Arka, 2013). 2.1.4. Assessment of Responses to Open-Ended Questions I assessed the answers to the open-ended questions to learn more about the inner experiences of others and also to see if there were items that could inform future scale development through inclusion of new items (Rattray & Jones, 2007, p. 237). I also assessed them to see if we could learn more about the process involved when learning IM (Lindhard, 2017). 2.2. Description of Participants The participants for this study were self-selected in the sense they were people who voluntarily signed up to learn the IM method and participate in the study. As long-term changes in inner consciousness normally require that people actually practice the method on a regular basis, I decided to use only people interested in learning it. All participants paid a nominal sum for attending the workshops. People who were not earning were given a discount. They came from all walks of life, were of both genders and a variety of ages. The age ranged from 27 to 72 years, with an average age of 48 years. Thirty-seven participants started the course, of which 31 completed it. Six could not complete the course for a variety of personal reasons. This is a limitation of the study. Twenty-three were females and 8 were males. Twenty-five were Spanish, three Argentinian, and one from Colombia, Brazil, and Italy respectively. At the time of the study, they all were living in Madrid, where I conducted this research. All subjects also signed a form consenting to their participation in the study (Lindhard, 2016; 2017). 2.3. Instrumentation The FCS was administered to 31 participants. As the same IM workshop was offered on different ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 49 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level days, times, and places the participants joined whatever workshop was most convenient to them. All workshops were conducted in spacious halls, which permitted the participants to lie down during the relaxation phase of the meditation. In the end there were five groups consisting of between three and nine subjects. All the participants filled in the FCS prior to beginning the workshop. The same scale, but reordered was again applied 6 weeks later at the end of the last class after practicing IM. The first time the scale was applied it also included demographic questions regarding age, gender, and experience with other meditation methods. The scale also included several open questions the second time it was applied. The assertions were the same as in the first scale, although the order of presentation was changed. A Likert-type scale ranging from 1 to 7 was used, with 1 representing never or almost never and 7 representing very often or always. All 31 participants filled in the scale items the second time it was applied (Lindhard, 2016; 2017). 2.3.1. Description of Final Scale The final scale consisted of 20 items. I dropped two during the analysis phase because both of these were worded negatively and when the participants were filling them out, many asked which way they should go. This indicated an ambiguity in their wording, so I decided to not include them. As this study is a start in a field in which scientific psychological evaluation is new, future work in evaluating this treatment approach will need to refine the measurement instrument and try to develop a shorter version so that the field can add constructs to the evaluation instrument (A. Kendall, personal communication, January 31, 2016). 2.4.1. Quantitative Data Analysis Procedures The whole field of cognitive interviewing in question development has grown from the awareness that it is difficult to develop questions that reflect the construct under consideration without mixing in other constructs that confuse the respondents and the analysis. The eliciting of information is not as simple as it may appear. This explains why psychology uses standardized tests as part of evaluations (A. Kendal, personal communication, January 31, 2016). A repeated measures t-test (paired samples test) with a significance level is 5% was performed to see if there was a significant difference between the pre- and post-test scores. Face validity. Face validity was not directly addressed in this research, as the field is so new there is no panel of experts to consult. However, the way I derived the scale items from actual experiences of other practitioners of IM may be seen as giving certain validity to the choice of scale items. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 50 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level Internal consistency of scale items. Cronbach´s alpha uses inter-item correlations to determine whether constituent items are measuring the same construct (Bowling, 1997). If the items show good internal consistency this statistic should exceed 0.70 for a developing scale or 0.80 for a more established scale (Rattrey & Jones, 2007, p. 237). In the present study, Cronbach’s Alpha coefficient was .908. Summary item statistics. The mean correlation between pairs of items was .35. The lowest correlation was .20. The highest was .74. The negative correlations indicate that with a more sensitive (larger) set of respondents there may be more than one underlying dimension (construct). 3. Results This section is divided into three: quantitative results obtained from the scale; quantitative results obtained from the open questions (Lindhard, 2017) and the qualitative results consisting of the sketches presented by one of the participants. 3.1 Quantitative results based on the FCS The experiencing consciousness of people showed a significant difference in a trend toward a more feeling-based consciousness after learning the IM method and practicing it a minimum of five times over a 6-week period as measured by the same scale. Using a paired sample t-test, a significant difference at the .001 level was found between pre and post scores as measure by the Feeling Consciousness scale. (M= 4.3, SD= .99) and the post-test score (M= 5.3, SD= .72); t =5.4 (30), p < .001. The mean post-test score was .9 scale points higher than the mean pre-test scale score. The 95 % confidence interval is from .6 scale points to 1.3 scale points with a statistically significance at the .001 level) (Lindhard, 2016). 3.2. Qualitative Results Here I present the seven sketches one participant made which shows her personal journey as a process as the training went on. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 51 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level Figure 1: Seven Sketches as a Testimonial of One Participant´s Inner Journey A) B) C) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 52 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level D) E) F) ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. G) www.JCER.com 53 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level 4. Discussion The multi-methods case study showed that the IM method produced a significant shift toward a more feeling-based consciousness as measured by the FCS. This scale includes items such as intuition, unity, peace, positivity, awareness of emotions, and connection to one's inner Self, sometimes expressed as soul, inner being, or atman. Preliminary psychometric procedures in validating the scale were also performed. The qualitative results were shown to support the quantitative scale items (Lindhard, 2016, 2017) This study also indicates there is a different type or quality of consciousness that is available to us that is characterized by certain traits. This is consistent with the 3rd level of consciousness talked about by Arka in his theory. These results do not prove Arka's theory, as the scale used is still being developed and as yet little is known about the factor "feeling" which it is said to be measuring. The results are also tentative, as the sample size was small and the developed scale needs to be refined further. There are also no results from other studies into the IM method with which these can be compared. In addition this study is concerned with the initial levels of Arka´s theory, not the theory as a whole. Nevertheless, the significant difference found indicates that the IM method does bring about a change in the experiencing consciousness of the people who practice it. The answers to the open questions confirmed many of the scale items, such as intuition, feeling of peace, being centered, awareness of oneself, being present in one's body, thoughts are calmer, and feeling of energy (Lindhard, 2016; 2017). The answers to the open questions also make one aware that some concepts like calm, tranquil, thoughts are calmer, are inner experiences of a slightly different order, as sometimes the same respondent mentioned all three variations. This also demonstrates one of the problems of reducing inner experiences to a limited number of scale items. These results indicate that training in IM can increase one´s ability to access one´s inner feeling layers of consciousness. However, as words and numbers are only symbols for reality and the fact that the scale was only filled in twice, the results do not reveal this training as a process. For this researcher the capacity of the practitioner to connect with the deeper layers is also dependent on the desire of the participant to connect with his or her self, soul, or inner being. In a previous workshop one person who really had a desire to connect, had a deep emotional experience in the initial stages when introduced to the gesture from mind to heart, and for him this helped established a connection with his inner being on a very deep level. Arka (2013) also recommends that one meditate when one feels the urge. It is not purely a physical discipline where inner spiritual experiences depend only on the number of times one practices the method. Also connecting to the deeper layer is a process. The sketches produced by one of the participants, gives a visual testimony to the process that went on in her over the 6-week period, ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 54 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level but in a non-quantifiable way. She described each sketch in her own words, which I include here. In sketch A, she had "an expansion of consciousness from the heart beyond her material body." This was during the first meditation session. In the second session (sketch B), her hands opened her sight "to see the whole cosmos," to see the "stars and beyond." At the same time, she lost her "experience of body weight." Sketch C does not correspond to a session of meditation, but represents a state of consciousness, which had become permanent. She described it as if "my vision now comes from the heart." The next two sketches D and E come from the third meditation session and came "out of" the music that was played during yoga nidra, the stage of lying down and relaxing. From her breasts she saw "branches coming out and also other branches reaching down" to her. "Everything formed one network." At the same time, it was as though my heart "was opening and emitting rays of incorporeal light expanding in all direction." In the fourth session, there was now "permanent love through the heart, very simple, only love." And in the last session, there were just arms sharing her gifts. She is offering, "pink flowers to all." Her energy "was transformed," it was "transparent." She also shared with this researcher that "this meditation is different from others, as it permits one to live from this state permanently. It is not divorced from daily living" (Lindhard, 2016). Training in the IM method in essence is an introduction to the practice of phenomenology where contemplation of one´s true nature also rests on self-pondering about one´s inner states and experiences. Filling in the scale for this study had an unexpected spinoff, as it required that the participants assess their inner conscious states right from the start of the course. As normally inner states and experiences seem to be rather like dreams, writing them down helped the students to become consciously aware of them. When inner experiences are acknowledged, it also seems to open the person to further experiences. Although this study measured the frequency of certain experiences occurring more often, the IM is not an immediate quick fix for changing one’s inner conscious state permanently. The IM method seems to put the practitioner in touch with the vibrating life force in their hearts, which leads to ever-new experiences and insights (Arka, 2009). Living from a state of Feeling Heart consciousness requires going with the flow and also tuning to the Self via the heart for guidance. This is an art that is an ongoing practice over the years. It does not happen in six weeks. It is also not about eradicating the use of the thinking mind, but rather it is about accessing different planes at the will of the practitioner. Arka (2003) identifies three planes, living in the mind, living in the heart, and living in the core being (p. 61). This study directed our attention to understanding more about living in the heart. Basically, this involves "living with depth, with feelings, with emotions, and with creativity. (Here) the heart is using the mind as an instrument to express its guidance - in emotional form, like poetry. The mind is used automatically but consciousness manifests itself mainly at the level of the heart" (Arka, 2003, p. 61). Both the scale items and the answers to the open questions, suggest there are intrinsic benefits for ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 55 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level the practitioner even after practicing the IM method for only six weeks. This study needs to be repeated and further research also needs to be done concerning the other levels of consciousness Arka mentions in this theory so as to understand more about the quality of the various levels of consciousness, especially those that are linked to the heart. As the heart system begins to develop in the embryo prior to the CNS including brain (van der Wal, 2003/2014), it seems likely that this system might be involved as a guiding system prior to the development of the brain and the thinking mind (Lindhard, 2016). 4.1. Comparison of IM with other heart-based methods of Meditation Prayer of the heart is a meditation method, which, like the IM method, helps the practitioner connect with his or her deeper Self via the heart center. Although it originally involved the "repetition of Divine Names . . . with the somatic sense of self in the chest", in the "contemporary 'accelerated' form the beginning attention is fixed in the chest to access the Gnostic 'mind of the heart' . . . Whence, the phenomenological analysis of the Prayer of the Heart uncovers the inner structure of consciousness within this 'mind of the Heart' as opposed to 'mind of the head'" (Louchakova, 2005, p. 295). Here we see a distinction between the thinking mind and the mind of the heart. Furthermore, she points out how "data from the focus groups show that intentional consciousness associated with the head usually consists of self-reflective, analytic/synthetic, logic based constructs as opposed to the lived experience in the chest" (Louchakova, 2005, p. 295). In this, Prayer of the Heart seems to be consistent with the initial levels outlined by Arka (2013) in his theory. Research has shown that Prayer of the Heart also increases intuition and is said to open practitioners to their emotional layer and feeling level of experience where silence leading to insights starts prevailing (Louchakova 2005; 2007). It has been shown that techniques that involve thinking positively and creating positive scenes (HeartMath Institute, 2016a, The Quick Coherence Technique) have a positive effect on the heart-brain relationship (McCraty & Zayas, 2014). However, this is not the same as 'living in the heart' and rewinding one´s history, which is seen as leading to discovery of one's true Self or soul. Nevertheless, HeartMath has investigated the role of physiological coherence and intuition and found the heart is involved in the processing and decoding of intuitive information (McCraty, Atkinson, & Bradley, 2004). 4.2. Heart-transplant patients and the Feeling Heart Our study has shown how practicing a heart-based meditation method seems to lead to an increase in intuitive knowledge, which might be related to the feeling heart. However this raises the question how do we know that intuition is connected to the heart and not some other organ in ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 56 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level the body? Some of the unusual findings concerning heart-transplant patients seem to give certain clues concerning this question. These findings reveal that at least some people are able to access information about their donors. Pearsall (1998) has informally observed that patients who receive other organ transplants, such as kidney and liver, also manifest changes in sense of smell, food preferences, and emotional factors. Nevertheless, he claims these changes are usually transitory and can be associated with medications and other factors of transplantation. However, in the case of heart transplants, the changes seem to be more robust and seem to be more strongly associated with the donor's history. "If this is verified by future research, the implications for basic physiology as well as clinical medicine could be substantial" (Pearsall, Schwartz, & Russek, 2005, Discussion section, par. 6). This leads us to two more questions, for which science still needs to find answers. One question is concerned with how and where memory is stored and the other question concerns how the person is able to retrieve information. Various factors seem to be involved in the retrieval of data, including feelings, dreams, and experiences. Interestingly, all but two of the cases who Pearsall reported as being able to access information, were women (Joshi, 2011). The method they used to access this information seems to be linked to sensitivity (Pearsall, Swartz, & Russek, 2005, para. 2). This is related to our study where the qualitative answers of female participants indicated an increase in sensitivity (Lindhard, 2016; 2017). The word used in Spanish is sensiblidad and this brings up a problem not only of translation but also of meaning. The Spanish dictionary points to five different possible translations of the word sensiblidad with one of them being: "information that comes through the five senses" (Diccionario Manual de la Lengua Española Vox, 2007, Sensibilidad). However, I feel that there is another perception at work here that does not necessarily coincide with the five senses. Zukov (1989) claims multisensorial perception is heart-based and does not come through the five physical senses. He also describes it as an understanding that comes through the heart rather than the intellect. For Zukov, intuition and multisensory perception are the same, with the latter being a more accurate term, as many people use intuition as having hunches. For him "multisensory perception is the voice of the nonphysical world;" it is "an awareness from the soul level" (Zukov, n.d. What is a multisensory human section, para. 2). For Arka, the heart is the mother of all the senses, and it is only later that the (thinking) mind forms. Feeling is "like 'mother sense', the mother of mother sense . . . without its involvement . . . [we] cannot grasp anything" (Arka, unpublished talk, July, 2015). 4.3. The Brain on the Heart or Heart Brain It has been found that the heart has been found to have an intrinsic nervous system of its own, containing around 40,000 neurons called sensory neurites. This extensive and complex neural network has been characterized as a brain on the heart or heart-brain (Armour, 1991; 2007; 2008). This allows the heart to act independently of the brain, sending and receiving meaningful ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 57 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level messages of its own through the autonomic nervous system. 4.4. Heart Fields The heart has also been found to send more signals to the brain than vice versa (McCraty, 2009). HeartMath have done extensive research into the different ways the heart communicates with the brain. According to them, there are four communication pathways: neurological, chemical, biophysical, and energetic (HeartMath Institute, 2016b, Heart Brain Communication section, para. 1). Rigorous experimental studies have shown that the heart and the brain receive and process information about an event before the event actually happens (McCraty, Atkinson & Bradley, 2004a; 2004b). In addition the heart appears to receive "intuitive" information a few seconds before the brain. The authors suggest that the heart's energy field is "directly coupled to an ambient energy field not limited by time and space which in turn is coupled to a subtle energy field of information surrounding the body, which in turn is entangled and interacts with the multiplicity of energy fields in which the body is embedded, presumably including fields present in the quantum vacuum" (Oschman & Oschman, 2015, p. 2). 4.5. The Feeling Mind or Heart-mind This brings us back to the Feeling Mind-Consciousness postulated by Arka in his theory and which is associated with the heart. Both Armour (2007; 2008) and Arka (2013) agree that intuition begins to function at the level of the heart. This seems to be supported by our case study and other heart-based methods of meditation and investigations concerning heart-transplant patients. When asked where the soul is in the body, Arka answered with a question "soul, electrically, tell me where there is no soul...soul is not the word, it is the meaning that is important—self spirit, atman, how can you separate yourself from soul?" (Unfolding the Petals of the Heart, 2016). This suggests that the heart-mind is an expression of the soul, as is the thinking mind, both being different levels of Consciousness as proposed by Arka in his theory. The heart-mind probably receives and processes information, but what exactly is involved, how it functions and in what way it is related to the heart, is still a mystery. But then how the thinking-mind functions and its relationship to the functioning of the brain, is also still a mystery. At this level of analysis science still has a lot to discover. 5. Conclusion Arka's theory suggests there is a clear metaphysical road map for anybody undertaking the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 58 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level journey in Self-discovery using the IM method and offers a way through the "hard problem of consciousness" mentioned by Chalmers (1995). By recognizing different levels of experiencing consciousness, it includes levels of consciousness to do with the brain and with the heart, with the rational thinking mind being associated with the brain and feeling-mind being related to the heart. At the same time, it acknowledges the unique inner experiences of each person. However, it also opens the possibility that each level might have certain distinguishing characteristics. This study demonstrated that meditating on the Self via the heart using the IM method gave rise to a level of consciousness characterized by specific traits such as the feeling of unity, peace, positivity and connection to one´s soul or self. The results also indicate that using the IM method one can go below thinking mind consciousness and experience another level of consciousness, which is related to the "heart." It seems as though the human being is equipped with different semi-autonomous systems of a metaphysical nature for operating in the world: One is the thinking mind and the other is the feeling-mind associated with the heart. This investigation also reveals that IM is a safe, easy, and drug-free method for anyone who wishes to explore their inner world where the heart is the “gateway” to deeper levels (I. Martinkat, personal communication, July 6, 2016). It also reveals that contacting with the heart level of consciousness, even superficially, might bring certain benefits to the practitioner. This study also provides a new way of researching consciousness where a theory arising out phenomenological experience, can be tested using the scientific method. These results can then be compared with answers from open questions. Unfortunately these methods do not show the inner journey as a continuing process, but this can be partially overcome if the practitioner maintains a diary where words and artistic expression are included. It seems that the level of consciousness explored in our study might not to be new, but is similar to a level of consciousness experienced by the very young and the very old (Arka, 2013). In this sense, reconnecting with heart consciousness might be recovering a level of consciousness experienced by children prior to them being trained to develop their rational thinking minds. If this is so, then this raises many issues regarding education. As feeling based consciousness seems to be involved with intuition and inner guidance, maybe educational methods need to find a way to help children maintain this connection with their hearts as well as help them develop a rational thinking mind. This might help to create a society that is more sensitive to their inner nature and to outer nature. There is still much to explore, but what is becoming clear is that the heart is much more than a piston pump (Burleson and Schwartz, 2005, p. 1109) and learning to connect with it again could be vital for our wellbeing. This overview also suggests that Arka´s theory of the six levels of consciousness might be one of the keys in helping us understand consciousness and its different levels. As very little is known about the deeper levels of consciousness associated with the heart ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 59 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level mentioned in his theory, additional research needs to be undertaken using more seasoned meditators of this method. In this way we would not only learn more about the changes in the inner experiencing consciousness that takes place as one goes though the levels, but also we could understand more about the underlying common elements involved in the different levels. These deeper levels could be explored through phenomenology, heuristic techniques, or using a method similar to what was chosen in this study. These studies could be supported using technologies like the MCG, ECG, EMG, EEG, and the SQUID. This would give us information about these states from the perspective of outside in. In addition, combing some of these techniques with GVD imaging (Gas Discharge Visualization Camera), or the PIP (Polycontrast Interference Photography) could also be undertaken so we may understand more about changes in the relationship between electric fields, the aura, the meridian, the chakra system, and brain waves of seasoned meditators when they are absorbed in meditating on the deeper Self via the heart. Acknowledgements: This article is based on a section of my Ph.D. thesis in the field of Consciousness Studies at the University of Professional Studies, Hawaii. The qualitative results have already been published in which certain terms were also clarified (Lindhard, 2017). My gratitude goes to Srinivas Arka who introduced me to the Intuitive Meditation method, which is enabling me to experience and understand life in so many new ways and also for his inspiration and encouragement to think, feel and see things in their true perspective, through science, logic and intuitive experience. My gratitude also goes to the participants who participated in this study and the particpant who allowed me to reproduce the drawings of her inner journey in this article. References Arka, S. (2003). Becoming inspired. London: Coppersun Books. Arka, S. (2006). Adventures of Self discovery: The journey from mind to heart to consciousness. Surrey, UK: Antony Rowe. Arka. S. (2009). Arka Dhyana. An adventure of Self-discovery through the practice of intuitive meditation. Middlesex, UK: Coppersun Books. Arka. S. (2013). Arka Dhyana Intuitive Meditation. An enlightening journey into your inner realms initiated by your breath, sound and touch. Middlesex, UK: Coppersun Books.. 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Essence of the Prayer of the Heart. In L. Lozowich, Gasping for air in a vacuum (pp. 35–50). Prescott. AZ: Holm Press. Louchakova, O. (2005). Ontopoieses and union in the Prayer of the Heart: Contributions to psychotherapy and learning. In A.-T. Tymeinjecha (Ed.), Analecta Husserliana: Logos of phenomenology and phenomenology of the logos. Book four (Vol. 91, pp. 289–311). Dordrecht, Netherlands: Springer. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 61 Journal of Consciousness Exploration & Research| January 2018 | Volume 9 | Issue 1 | pp. 40-61 Lindhard, T., The Theory of Six Main Levels of Consciousness: A Study of the Third Level Louchakova, O. (2007). Spiritual heart and direct knowing in the Prayer of the Heart. Existential Analysis, 18(1), 81–102. McCraty, R, Atkinson, M., Dana Tomasino, B.A., and Bradley, R.T. (2009). The coherent heart-brain interactions, psycho physiological coherence, and the emergence of system-wide order. Integral Review. 5(2), 11–114. McCraty, R., Atkinson, M. and Bradley, R. T. (2004a). Electrophysiological evidence of intuition. Part 1. The surprising role of the heart. Journal of Alternative and Complementary Medicine, 10: 133– 143. McCraty, R., Atkinson, M. and Bradley, R. T. (2004b). Electrophysiological evidence of intuition. Part 2. A system wide process? Journal of Alternative and Complementary Medicine, 10: 325–336. McCraty, R., and Zayas, M. A. (2014). Cardiac coherence, self-regulation, autonomic stability, and psychosocial well-being. Frontiers in Psychology, 5, 1090. doi: 10.3389/fpsyg.2014.01090. Retrieved from http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4179616/ Michael, J. L., Black, D. S., & Garland, E. L. (2016). The Applied Mindfulness Process Scale (AMPS): A process measure for evaluating mindfulness-based interventions. Personality and Individual Differences, 93, 6–15. Oschman, J. L. and Oschman, N. H. (2015). The heart as a bi-directional scalar field antenna. Journal of Vortex Science and Technology, 2, 121. doi: 10.4172/2090-8369.1000121. Pearsall, P. (1998). The heart's code. New York: Broadway Books. Pearsall, P., Schwartz, G. E., & Russek, L. G. (2005). Organ transplants and cellular memories. Nexus Magazine, 12(3). Retrieved from http://www.paulpearsall.com/info/press/3.html Rattrey, J., and Jones, M. C. (2007). Essential elements of questionnaire design. Journal of Clinical Nursing, 16, 234–243. Unfolding the Petals of the Heart. (2016). DVD. London: Coppersun Books van der Wal, J. C. (2003/2014).Dynamic Morphology and Embryology, In: Bie, Guus van der and Huber, Machteld (eds.), Foundations of Anthroposophical Medicine, Edinburgh: Floris Books. ISBN 0-86315-417-4: 87–161 Revised version Jan. 2014. Velmans, M. (2009). How to define consciousness-and how not to define consciousness. Journal of Consciousness Studies, 16(5), 139–156. Zukov, G. (1989). The seat of the soul. (25 Anniversary Ed.) New York: Simon & Schuster Paperback. Zukov, G. (n.d.). Explore multisensory perception and spiritual partnership. Retrieved from http://seatofthesoul.com/interviews/multisensory-perception-spiritual-partnership-with-gary/ ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

320 Journal of Consciousness Exploration & Research | June 2019 | Volume 10 | Issue 4 | pp. 320-327 Mudiappan, F., Exploration of Purpose of Creation Based on Perfect System & Higher Dimensional States Exploration Exploration of Purpose of Creation Based on Perfect System & Higher Dimensional States Felix Mudiappan* Abstract Modern Science says that it has taken millions of years to shape life on Earth through the slow evolution process. However, fast evolution is plausible as shown by termites constructing their habitat and perfect system being possible. In this paper, the author explore the purpose of creation and state before the Big Bang. Keywords: Higher dimensional state, hierarchy, theory of relativity, Big Bang. Abbreviations: C - Very fundamental unit of universe Cs- Very fundamental unit for soul Cp - Very fundamental unit for particle Cf - Very fundamental unit for fundamental forces Cpf - Space of non-living beings or Particles and fundamental forces combination in C Cpfs - Very fundamental unit in trinity form, that is, particle, fundamental forces, and soul. G-Cpfs - God in C with trinity form, that is, particles, fundamental forces, and soul combined. Gh-Cpfs - Ghost in C with trinity form, that is, particles, fundamental forces, and soul combined. D-Cpfs - Devil in C with trinity form, that is, particles, fundamental forces and soul combined. HDS - Higher Dimensional State/States LDS- Lower Dimensional State/States G- God Gh - Ghost l - Number of dimensions in particle (for each very fundamental unit as Cp) m - Number of dimensions in fundamental forces (for each very fundamental unit as Cf) n - Number of dimensions in soul (for each very fundamental unit as Cs) Cn = n number of prime factors, C3 for this universe, that is Cp, Cf and Cs +ve - dimensions enhancing/reducing values of dimensions causing comfort to us -ve - dimensions enhancing/reducing values of dimensions causing discomfort to us 1. Introduction Based on the perfect system assumption [2], the rules in this world will be applicable at one of the infinite time state in perfect system. Thus theory of relativity and other rules can be said to exist in a flexible manner in a perfect system. Thus, whatever we see is possible to be recreated in one of the flexible time in perfect system. In this paper, the purpose of creation and some aspect of perfect system are explained. * Correspondence author: Felix Mudiappan, Imayam College of Engineering, Kannanur, Trichy, India. E-mail: felix.alex2001@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 321 Journal of Consciousness Exploration & Research | June 2019 | Volume 10 | Issue 4 | pp. 320-327 Mudiappan, F., Exploration of Purpose of Creation Based on Perfect System & Higher Dimensional States 2. Theory of relativity & purpose of creation The hierarchy of distribution of dimension in this world or rule of region is theorized as follows: Humans Animals Plants Non-living beings Figure 1 From this, it can be said that for human knowledge, there is a hierarchy developed after Big Bang [10]. Say before Big Bang, particles and fundamental forces are not formed and it was invisible C as singularity or in steady state ([7] and [11]). We humans say soul as invisible, thus soul might be the one existing as invisible. Particles and fundamental forces are hidden in it. We humans have the capacity to think only when soul is in our body. Thus, soul has the capacity to think. Thoughts are nothing but information or words. Thought Wave was oscillating in this universe, say it as one of the dimensions of soul, say which was so powerful, say as the Thought Wave of topmost higher dimensional state. This is true assuming the topmost higher dimensional state as highly perfect one. If this is not perfect, it will produce losses permanently(not correctable or flexible one) and the whole universe might not exist. From Big Bang, this Thought Wave has the capacity to hide particles and fundamental forces and to expand particles [9] and fundamental forces to infinite size, then to contract to a point and then disappear as theories (especially based on Big Bang) say. Recently scientist could read or extract information from thoughts of human in a readable form [14]. We may are not able to achieve immediately what we think and this creates discomfort in us but not in a perfect system. As per human view, Big Bang is still happening through expansion of the universe. This world especially rule of region makes us discomfort, thus not perfect to us, but for top higher dimensional state, which is assumed to be perfect, it is not the case, they appear as perfect. This is true, as they exist in timeless space. The termite images, the way it construct, the artistic images and the information it passes are the another reason we can assume the higher dimensional states and topmost as perfect (with unaccountable intelligent), even there might be possibilities for a hierarchy among higher dimensional states. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 322 Journal of Consciousness Exploration & Research | June 2019 | Volume 10 | Issue 4 | pp. 320-327 Mudiappan, F., Exploration of Purpose of Creation Based on Perfect System & Higher Dimensional States The Theory of Relativity can be applied to lower dimensions in a perfect system (in a flexible manner), but not to topmost higher dimension specifically and fix our scientific findings in this world to top and other HDS. The theory of relativity not flexible for humans in rule of region. In a perfect system, what one thinks should be achieved immediately, thus even from Big Bang, time appears as large for humans, for topmost higher order state, it (evolution after Big Bang) appears as if it happens in no time(in the sense of no feeling of pain or any difficulties). Thus, there is no loss or leak in soul dimensions of topmost higher dimensional state or a perfect system (What it thinks happen). The topmost higher dimension which is said to exist everywhere as very fundamental unit of universe C, which are linked [7]. This topmost higher dimension should have created Big Bang or this universe with a purpose only [9, 10 and 13]. In order, it has to be perfect, say it has to have a purpose. It should be a beautiful purpose only, assuming it as perfect. The purpose is to make humans as independent higher dimensional states and make right choices in the presence of –ve dimensions or to get to know to manage the negative dimensions. Simply to stand positive and act –ve to add flavor (as topmost higher dimensional state has same characteristics), that is, to be reversible or flexible with –ve dimensions in soul level. We see the soul of human only got the reversible nature in the rule of region. A training in soul level to become like topmost higher dimension is given here. If humans are given full freedom, then only they will learn to make better choices in the presence of –ve dimensions in a way not falling trap to –ve dimensions and reducing the +ve dimensions. This will show that higher dimension is one with +ve and –ve dimensions (as explained in very fundamental unit C[2]) in a reversible or flexible manner to add flavor (that is, to produce combinations of C by altering the dimensions l, m, n of Cp, Cf and Cs respectively) to prime factors. Only when the above discussion is true, it is meaningful for the sufferings that humans face in this world and it makes human happy, that is everything is possible for human in next level. The freedom which the higher dimensional state with the more dimensions will be the best thing which will make us happy. For example, the humans can create their own universe. It is proved from the characteristics or properties of author (love, kind, truth etc), the positive characters in soul level will make touch with higher dimensions and give a kind of protection or information [1]. The –ve characters in soul (lie, lust, proud etc) won’t, as author does not have these characteristics. Simply the author has a beautiful heart[1]. Again, among these negative characters, we have to learn to stand positively to get link with higher dimensions, which will make us perfect [1]. The training is given for making right choice and stand +vely amid –ve characters in this world. Thus in order topmost higher dimension to be perfect, it has to make human happy, otherwise, it is handicapped. Thus, the above discussion of purpose of creation can be said as most convincing one. More over with this training to stand positive amidst –ve will prove that topmost higher dimension is both ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 323 Journal of Consciousness Exploration & Research | June 2019 | Volume 10 | Issue 4 | pp. 320-327 Mudiappan, F., Exploration of Purpose of Creation Based on Perfect System & Higher Dimensional States +ve and –ve. Without –ve, may it be able to stand but to add flavor, –ve in flexible manner is required. From human experience, standing in +ve and acting –ve to add flavor or +ve purposes is not harm;but standing –ve, acting +ve impossible for human. This shows the property of top HDS. Standing –ve and acting positive will automatically make one standing +ve. Thus standing –ve and acting –ve is only way, that D-Cpfs supports. This section will prove anything is possible by a perfect system (top higher dimensional state), that is, Big bang is possible (expansion to infinity and contraction to nothing) and also without Big bang, it is also possible to exist in steady state oscillating [3 and 13]. Both can be achieved by variation in the dimensions of C in particle, fundamental forces, and soul level[12]. The top higher dimensional state has got this capability to go in both states to be called as perfect system. It is possible in the regard of soul level dimensions. This will prove soul take the command of its dimension Thought wave and shrinks to a point inheriting the characteristics of the point (say single very fundamental unit of universe) and it even can disappear to be nothing (as in space we have lots of C). When universe is expanded under the command of Thought wave, it expands to infinity having the infinite fundamental units C, each fundamental unit having its own dimensional limits, inheriting n number of characteristics of the infinite space. Limit of that expansion is not known, as a function of Thought and memory associated with it, it can expand to any degree, this will show the power of topmost higher dimensional state. Here the Thinking power and memory of top HDS collapse, the universe will collapse. Then it is not a perfect system. Thus, in order to be perfect, it should have limit less imagination or Thinking power and memory. Just like how or in which ways a human collapse, in the same manner the possibilities are there for the collapse of universe with losses to go nothing, but for author, things looks as if reversible only to certain percentage, it means the characteristics of author is reason, the beautiful heart characteristics[1]. Thus, one who is having beautiful heart will have everything reversible. Even particles and fundamental forces may die, but the source for it a beautiful soul will not die and can make many particles and fundamental forces[4, 5, 6 and 8]. Basically the universe contract to point C and disappear or all C suddenly disappear at same time because of variation in dimension is same. For a perfect system, this should be possible. Thus, it is immaterial here how universe created as for perfect system anything is possible. This is the assumption. When the feeling of time is zero, the things will appear as if it happens in no time. Just like our inability to see HDS is related to our body or eyes (because of lack of some dimension), the time dilation, or Theory of Relativity is just a feeling based on perfect system. Thus even if HDS is at far distance, it can itself feel and also make us to feel things happen in no time. In this way, HDS ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 324 Journal of Consciousness Exploration & Research | June 2019 | Volume 10 | Issue 4 | pp. 320-327 Mudiappan, F., Exploration of Purpose of Creation Based on Perfect System & Higher Dimensional States can make the particles and fundamental forces to contract and expand to our eyes; even diffusing across masses possible if some dimensions added. In this sense, there is no need the creation of universe/universes [1 and 2] should happen by in steps following evolution; it could happen in no time. In the same way only mass added to the universe at outer space by HDS having control at distances possible. This makes the flexible universe or perfect system. 3. Before Big bang We can explain the possibilities, what would have been before big bang? 1. Thought wave in soul (invisible) oscillating in the infinite sized universe with flexibility; 2. Thought wave has the dimension to compress the space to a point and then to nothing. From the fact mass is added to universe according to scientists [9] (the expanding universe), Cs (hidden) is expressing its particle form (Cp) by variation in dimension; Cf also expressed by variation in dimensions of Cs. Both Cp and Cf may combine or detach. This happens as a function of Cs or Thought wave of Cs[12]. It can be proved from the concept from nothing (soul in compressed mode) universe originated and try to be equilibrium based on the abilities of top HDS. In order particles and fundamental forces has to disappear in the rule of region, it has to disappear through black holes only [13]. For a perfect system, even in particle level or in very fundamental unit C level, there should be disappearance in no time when Thought wave in C commanded as then only it shows as a perfect system. The higher dimensional states should also be capable of lengthening or shortening the time. Thus, both control (Big Bang and Steady state) is possible. Thus, theory of relativity is a changeable one for a perfect system. The Big bang theory supports the compression of particle to a point, but here as for a perfect system concept both compression or going back to time or time marching in the reverse direction is possible, thus higher dimensional states can go to reversible direction in no time(have proof in the coming papers). Simply, whatever topmost higher dimensional state thinks possible, but for humans and lower dimensional state, it is not possible. This paper reviews their existence assuming the perfect system to a small percentage based on [1] and [2]. If higher dimensional state exists in timeless space, then only, it can exist without discomfort; otherwise, they exist as imperfect system(they can feel our pains and sufferings coming back to our space). Theory of relativity can be applied only when one not able to achieve, what they think, or irreversible time exists with our presence exists in limited space. It is appropriate to explain Theory of relativity in terms of number of dimensions. Theory of relativity exists in perfect system to add flavor, say this as flexible theory of relativity. The topmost higher dimension has -∞ to ∞ dimensions in flexible state, which makes it to disappear. When irreversibility is there, time is involved. As this irreversibility is permanent, it creates problem. Theory of relativity is all about how it looks when different dimensional states involved. As it is ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 325 Journal of Consciousness Exploration & Research | June 2019 | Volume 10 | Issue 4 | pp. 320-327 Mudiappan, F., Exploration of Purpose of Creation Based on Perfect System & Higher Dimensional States said the topmost higher dimensional state oscillating across universe (that is, it knows everything as we assumed perfect system and revelation by termite images [2]); for it, things look different from human. For example as in figure7 and 8[2](cloud and termite), without looking, it can relate the object and draw, that too, one using the soul control and another using particle and fundamental forces(control of non-living being) as in figure4[2]. Thus for viewing two distant object, human has to stand and watch and cannot travel to object’s space. Say human has to stand in World Coordinate(WCS) and cannot travel to User defined Coordinate System(UCS), but higher dimensional states can travel to UCS of C when you take a system consisting of many C, making the theory of relativity to have reduced percentage or nil. If a hierarchy of higher dimensional states exists, then for topmost dimensional state, theory of relativity is zero (though it can create flexible Theory of Relativity), but to lower dimensional states, it varies. Even for some animals, some dimensions are better, that why, they climb or cross the trees exactly calculating a measure between its strength and crossing distance. In addition, they check the strength of the object they climb. For humans, the thinking power (a dimension of soul) is superior to animals, but it does not mean, all other dimensions should be superior. In different races, there might be chances for variation in dimension level; even in each human, there are different dimension levels. No two human can have same dimensional level. As per termite case, the higher dimensional states have the capacity to exactly mimic the dimensions (soul, particle, and fundamental forces) of human. In addition, the perfect state theory[2] supports this. Any system, which causes chaos or uneasiness or discomfort, is imperfect system. Thus topmost higher dimensional state tries to be imperfect is wrong. Thus for an imperfect system, it is difficult to construct a long lasting system, it won’t last for long. In the rule of region, there might be a chances of imperfection in controlling the particles and fundamental forces because of –ve forces or dimensions or D-Cpfs expressed, which tries to cause losses, but the termite constructions are perfect and logical to author, thus D-Cpfs does not control as it may create confusion even it does not to author. There is also possibility of hierarchy if different higher dimensional states in lower level control termites. It can be said that in the space of non-living beings (Cp & Cf = Cpf), both are linked, where Cs in sleep mode, the three in 1(Cpfs of living beings) moves, each with its combined dimensions l+m+n and each l, m, n varies individual to individual living beings. The movement of living beings in the rule of region happens need based inside the rule given or existed in Cpf. This is shown in figure11. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 326 Journal of Consciousness Exploration & Research | June 2019 | Volume 10 | Issue 4 | pp. 320-327 Mudiappan, F., Exploration of Purpose of Creation Based on Perfect System & Higher Dimensional States Living beings Rule of region with Cpf spread Cpfs Cpfs Cpfs Cpfs Figure 2 Topmost higher dimensional state knew everything from the fact G-Cpfs+Gh-Cpfs exist everywhere in the universe in different dimensional level[2]. This tries to be perfect or in steady or balanced state, called +ve forces as they exist in flexible reversible state. D-Cpfs also exist, tries to limit the +ve dimensions and causes losses, it causes fixed state for the environment, but it may exist in flexible state even it causes fixed state to environment. This is because rule of region is bigger in size where losses exist and also to stand in such a space needs to be flexible in particle, fundamental forces and soul, otherwise it cannot hold the net losses, thus the power or dimensions of D-Cpfs should be comparatively bigger. From the losses, it tries to reduce the +ve dimensions or flexibility or reversibility, thus its existence is proved. Higher dimensional states assumed perfect to author based on the construction by termites and they knew everything from the concept of very fundamental unit everywhere in different states across the universe[2]. If they do not know anything, then they are not perfect, universe will have –ve consequences. Thus, it is worth assuming higher dimensions as perfect, and then all the personality traits explained by psychologists will go in vain. The disasters will be there always along with bloodshed etc, the negative consequences. G-Cpfs and Gh-Cpfs is topmost , the D-Cpfs obey to G-Cpfs and Gh-Cpfs means they too is linked to topmost HDS, which govern them to fulfill the purpose of creation explained in section2. 4. Conclusion In this paper, the purpose of creation is explained based on perfect system. The very basic Theory of Relativity in a perfect system has been discussed. What would have been before Big bang discussed and more about this will be explained in the future writings of author. Though this paper discusses the theory of relativity to be in a flexible manner or as just a feeling because of rules, other rules or laws should also be flexible and a feeling based on perfect system as a function of flexible or reversible time. In sort, we discussed here a magic world/universe possible as we see in stories and movies. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 327 Journal of Consciousness Exploration & Research | June 2019 | Volume 10 | Issue 4 | pp. 320-327 Mudiappan, F., Exploration of Purpose of Creation Based on Perfect System & Higher Dimensional States References 1. Mudiappan F. Exploration of Higher Dimensional State Through Termites Habitats. Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 2 |pp. 93-114 2. Mudiappan F. A Perfect System Model. Int J Cosmol Astron Astrophys. 2019;1(2): 54-61. doi: 10. 18689/ijcaa-1000114 3. Georgievich BS. About the theory of the Big Bang. J Gen Sci. 2017. doi: 10. 13140/RG. 2. 2. 26288. 35840 4. Dahlbeck J. At the wake, or the return of metaphysics. Educational Philosophy and Theory J. 2018; 50(14): 1462-1463. doi: 10. 1080/00131857. 2018. 1458783 5. Grandpierre A, Chopra D, Doraiswamy PM, Tanzill R, Kafatos MC. A Multidisciplinary Approach to Mind and Consciousness. Neuro Quantology. 2013; 11(4): 607-617. doi: 10. 14704/nq. 2013. 11. 4. 703 6. Prentner R. Process Metaphysics of Consciousness. Open Philosophy. 2018; 1(1): 3-13. doi: 10. 1515/opphil-2018-0002 7. Leibniz GW. The Monadology. Accessed March, 1898. 8. Jakusic D. The Possibility of Ontology. Phil Papers. 2017. 9. Damineli A. Hubble A- The expansion of the Universe. 1st edition. Sao Paulo, SP: Odysseus; 2003. 10. Steiner JE. The Origin of the Universe. Adv Stud J. 2006; 20(58): 233-248. 11. Halzen F, Martin A. Quarks and Leptons: An Introductory Course in Modern Particle Physics. John Wiley & Sons, Inc; 1984. 12. Polchinski J. String Theory. Santa Barbara, SB: Cambridge University Press;1998. 13. Gubser SS, Frans P. The Little Book of Black Holes. Princeton University Press; 2017. 14. Herff C and Tanja Schultz(2016) Automatic Speech Recognition from Neural Signals: A Focused Review, Frontiers in neuroscience, https://doi. org/10. 3389/fnins. 2016. 00429. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com

365 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 365-372 Kozlowski, M., & Marciak-Kozłowska, J., Human Consciousness: Fifth Force Article Human Consciousness: Fifth Force * Miroslaw Kozlowski 1 & Janina Marciak-Kozłowska2 1 2 Warsaw University, Warsaw, Poland Institute of Electron Technology, Warsaw, Poland Abstract In this paper, we analyze the importance of the fields: Yukawa (nuclear level), Bohr (atomic level), Planck (Universe level- non human) and Schwinger (void structure). The interrelations of these fields guarantee the stability of the Universe and matter within. Based on our results published in this journal, we put forward the study of the binding energy of the human brain. We showed that the human mind is the field of consciousness with total energy 1030GeV. This consciousness field produces the fifth consciousness force with the range 105km and strength 1047 GeV/fm. The range of the fifth force is of the order of Moon-Earth distance. We argue that the Moon is the mirror (source) of Schumann and consciousness waves. Keyword: Mind, brain waves, consciousness energy, consciousness force, Moon radiation. Introduction In paper [1], F. Calogero described the cosmic origin of quantization - The tremor of the cosmic particles is the origin of the quantization and the characteristic acceleration of these particles a ≈ 10 m/s2 was calculated. In our earlier paper [2], the same value of the acceleration was obtained and compared to the experimental value of the measured space time acceleration. In the following paper, we investigate the natural forces in the Universe and also the new force for the human consciousness. We define the cosmic force — Planck force, FPlanck = MP aPlanck (aPlanck ≈ a) and study the history of Planck force as the function of the age of the Universe. In addition we introduce the Bohr force for atomic scale, the Yukawa force for nuclear scale, the Schwinger force for the vacuum. * Correspondence: Miroslaw Kozlowski, Prof. Emeritus, Warsaw University, Poland. Email: m.kozlowski934@upcpoczta.pl ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 366 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 365-372 Kozlowski, M., & Marciak-Kozłowska, J., Human Consciousness: Fifth Force Masses introduce a curvature in space-time, light and matter are forced to move according to space-time metric. Since all the matter is in motion, the geometry of space is constantly changing. A Einstein relates the curvature of space to the mass/energy density: G = k T, (1) G is the Einstein curvature tensor and T the stress-energy tensor. The proportionality factor k follows by comparison with Newton’s theory of gravity: k = G/ c4 where G is the Newton’s gravity constant and c is the vacuum velocity of light; it amounts to about 2.10 -43 N-1 expressing the rigidity of space-time. 2. Universe forces In paper [2], the model for the acceleration of space-time was developed. Prescribing the -G for space-time and +G for matter the acceleration of space-time was obtained: 1  π  2 N  34 2 a Planck     AP , 3 24 M2 1 1 (2) where AP, Planck acceleration equal, viz.; 1  c7  2 c   AP    1051 ms-2. τP  G  (3) As was shown in paper [5] the a Planck for N = M = 1060 is of the order of the acceleration detected by Pioneer spacecrafts [3]. Considering AP it is quite natural to define the Planck force FPlanck FPlanck  M P AP  c4  k 1 , G (4) where 1  c  2 MP    . G  From formula (4) we conclude that FPlanck  = rigidity of the space-time. The Planck force, 1 FPlanck = c4/G = 1.2∙1044 N can be written in units which characterize the microspace-time, i.e. GeV and fm. In that units, k-1 = FPlanck = 7.6∙1038 GeV/fm. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 367 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 365-372 Kozlowski, M., & Marciak-Kozłowska, J., Human Consciousness: Fifth Force As was shown in paper [5] the present value of Planck force equal 1 Now Planck F 1  π  2 60 c 4 GeV ( N  m  10 )     10  1022 . 24 G fm 60 (5) In papers [5, 6], the Planck time τP was defined as the relaxation time for space-time τP   . M Pc2 (6) Considering formulae (4) and (6) FPlanck can be written as FPlanck  M Pc , τP (7) where c is the velocity for gravitation propagation. In papers [5,6] the velocities and relaxation times for thermal energy propagation in atomic and nuclear matter were calculated: υatomic  αem c, υnuclear  αs c, (8) where αem  e2 /(c)  1 / 137, αs  0.15 . In the subsequent we define atomic and nuclear accelerations: aatomic  anuclear  αem c , τ atomic αs c τ nuclear (9) .     2 2 Considering that τ atomic   meαem c , τ nuclear   mN αs2c 2 one obtains from formula (9) 3 me c 3αem ,  m c 3α 3 anuclear  N s .  aatomic  (10) We define, analogously to Planck force, the new forces: FBohr, FYukawa FBohr  me aatomic m c  α  5 10  FYukawa  mN anuclear ISSN: 2153-8212 2 2 3 em e c 13 GeV , fm m c  α  1.6 10 GeV .  2 2 N c 3 s (11) 2 fm Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 368 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 365-372 Kozlowski, M., & Marciak-Kozłowska, J., Human Consciousness: Fifth Force Comparing formulae (8) and (11)we conclude that gradients of Bohr and Yukawa forces are Now much large than FPlanck , i.e.: FBohr 5  1013   109 , Now  22 FPlanck 10 FYukawa 102  22  1020. Now FPlanck 10 (12) The formulae (12) guarantee present day stability of matter on the nuclear and atomic levels . As the time dependence of FBohr and FYukawa are not well established, in the subsequent we will assumed that αs and αem [6] do not dependent on time. Considering formulae (11) and (12) we obtain FYukawa 1 mN c 2  αs3  T, 1 FPlanck  π  2 M P c 2    4 2   (13) 2 3 FBohr 1 me c 2 αem  T. 1 FPlanck  π  2 M P c 2    4 (14) As can be realized from formulae (13), (14) in the past FPlanck ≈ FYukawa (for T = 0.002 s) and FPlanck ≈ FBohr (for T ≈ 10 s), T = age of universe.The calculated ages define the limits for instability of the nuclei and atoms. In 1900 M. Planck [7] introduced the notion of the universal mass, later on called the Planck mass 1  c  2 MP    . G (15) Considering the definition of the Yukawa force (11) FYukawa  mN υN mN αstrongc  , τN τN (16) the formula (16) can be written as: FYukawa  ISSN: 2153-8212 mYukawac , τN (17) Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 369 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 365-372 Kozlowski, M., & Marciak-Kozłowska, J., Human Consciousness: Fifth Force where mYukawa  m N α strong  147 MeV ~ mπ . c2 (18) From the definition of the Yukawa force we deduced the mass of the particle which mediates the strong interaction – pion mass postulated by Yukawa in [8]. Accordingly for Bohr force: FBohr  mυ τ Bohr  me αem c mBohr c  , τ Bohr τ Bohr (19) keV . c2 (20) mBohr  me αem  3.7 For the Bohr particle the range of interaction is γBohr   mBohr c  0.1 nm, (21) which is of the order of atomic radius. In an important work, published already in 1951 J. Schwinger [9] demonstrated that in the background of a static uniform electric field, the QED space-time is unstable and decayed with spontaneous emission of e+ e- pairs. In the paper [9] Schwinger calculated the critical field strengths ES: ES  me2 c 3 . e (22) Considering formula (22) we define the Schwinger force: e Schwinger F me2 c 3  eES  .  (24) Formula (24) can be written as: e FSchwinger  me c , τ Sch (25) where τ Sch  ISSN: 2153-8212  me c 2 (26) Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 370 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 365-372 Kozlowski, M., & Marciak-Kozłowska, J., Human Consciousness: Fifth Force is Schwinger relaxation time for the creation of e+ e- pair. Considering formulae (25) the relation of FYukawa and FBohr to the Schwinger force can be established 2 m  e FYukawa  α  N  FSchwinger , αs  0.15,  me  1 3 e FBohr  αem FSchwinger , αem  , 137 3 s (27) and for Planck force 2 M  e FPlanck   P  FSchwinger .  me  (29) e In Table 1the values of the FSchwinger , FPlanck, FYukawa and FBohr are presented, all in the same units GeV/fm. As in those units the forces span the range 10 -13 to 1038 it is valuable to recalculate the Yukawa and Bohr forces in the units natural to nuclear and atomic level. In that case one obtains: FYukawa  16 MeV . fm (30) It is quite interesting that αv ≈ 16 MeV is the volume part of the binding energy of the nuclei (droplet model). Table1. Schwinger, Planck, Yukawa and Bohr forces [GeV/fm] e FSchwinger ≈ 10-6 FPlanck FYukawa FBohr ≈ 1038 ≈ 10-2 ≈ 10-13 For the Bohr force considering formula (27) one obtains: FBohr  50 eV . 0.1 nm (31) Considering that the Rydberg energy ≈ 27 eV and Bohr radius ≈ 0.1 nm formula (31) can be written as FBohr  ISSN: 2153-8212 Rydberg energy . Bohr radius Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. (32) www.JCER.com 371 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 365-372 Kozlowski, M., & Marciak-Kozłowska, J., Human Consciousness: Fifth Force 3. Human mind force In our paper [10], we investigated the new description of the human mind. We discovered that the human consciousness (mind- soul) is a medium with internal energy 1030 GeV . In accordance with results of paragraph 2 we can introduce the consciousness force the fifth force. According to formula (7) FConsciousness  momentum  mc c 2 1047 GeV     c fm mc c (33) In formula (33) mc is the quantum of consciousness field= psychon mass = 10-15 eV [10] ,  is the relaxation time  EP  c 200MeVfm   1sec EP c 1015 eV (34) We can calculate the range of consciousness field  Consciousness  mc c  c  2 1023 fm  2 105 km 2 mc c (35) It is interesting that the range of the consciousness field is the order of Moon- Earth distance. Presumably the Moon plays some important role in the human consciousness development and maintained 4. Conclusions The main result of the paper: the soul ( c0nsciousness) have the energy of the order of the 1030GeV. The human consciousness field have the range of 105km, and characteristic time=1 sec, which is also characteristic for Schumann waves and brain waves. The range of consciousness field is of the order of Moon-Earth distance. It suggested the influence of the Moon radiation on the Earth Schumann waves and human mind waves. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 372 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 365-372 Kozlowski, M., & Marciak-Kozłowska, J., Human Consciousness: Fifth Force References [1] Calogero. F, Phys. Letters, A228, (1997) p. 335 [2 ] Kozlowski M., Marciak-Kozlowska J Nuovo Cimento, vol, 116B, (2001) p. 821. [3]Anderson J. D. et al., Phys. Rev. Lett., 81 (1998) p. 2858. [4]Marciak-Kozlowska J., Kozlowski M., Foundations of Physics Letters, vol. 9, (1996) p. 235. [5]Kozlowski M., Marciak-Kozlowska J., Foundations of Physics Letters, vol. 10, (1997) p. 295. [6]Kozlowski M., Marciak-Kozlowska J.,arXiv/astro-ph/0307 168. [7]Planck M. The theory of heat radiation, Dover Publications 1959, p. 173. [8]Yukawa H, Proc. Phys.-Math. Soc. Japan, 17, (1935) p. 48. [9]Schwinger J., Phys. Rev., 82 (1951) p. 664. [10] Marciak-Kozlowska J, Kozlowski M., Brain Binding Energy of the Human Brain, JCER, vol 8(3) 2017. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 675-681 Zimmerschied, P., The Weight of the World 675 Essay The Weight of the World Patrick Zimmerschied* Abstract In this essay I am starting my analysis with the concept of free will and its problematic nature. This leads to questions concerning the relationship of mind and matter and more specifically the qualia problem. Because those topics approach the limits of logic and causality I am then illustrating how logic and causality are closely related to time and space by explaining the spatial and temporal aspects of induction and deduction. It is shown thereby that space and time are parts of one spacetime system. I am describing the characteristics of such a system, which evoke connotations of Zeno’s paradoxes. His thought experiment of Achilles and the tortoise is then used to suggest the conclusion that the union of space and time is necessary to avoid the problem of pacing out an infinite number of zero-dimensional points. Outside of this spacetime system the laws of logic and causality can’t apply anymore. Keywords: Free will, logic, causality, Zeno, spacetime, 1. When we talk about free will, we usually take this idea for granted. But neither freedom, nor will are unproblematic notions. For example, is my will always free? And if not, is the criterion for the lack of freedom that I’m not deciding consciously? Which would bring up the next question: What does it mean to “decide consciously”? A conscious thought seems to have been called by us, so to speak, whereas an unconscious one exists without a feeling of action. Thoughts can emerge from nothing and then be accompanied and continued by reflections and possibly lead to actions, which may be connected somehow to the original thought, but how exactly and why remains in the dark. Nonetheless, in the end something is believed to arise, which enforces a responsibility on the individual. But an action is just an executed thought. How is it, then, supposed to have a different nature than a thought that seems to come out of nothing? Why should it be relevant for the liabilityif I can ascribe my decision to a conscious process? What does this mysterious consciousness change? Or, to formulate this problem simply: What’s the difference between flipping a coin and deliberately choosing heads or tails? It would seem that a difference lies in the feeling which accompanies the act. In a random selection, I don’t know what the result will be beforehand. In a deliberate selection, however, I don’t know it either before I actually make my choice. When I’m deciding to want something, I * Correspondence: Patrick Zimmerschied, Independent Researcher, Germany. E-mail: patrick.zimmerschied@gmx.de Note: This essay was first published in Prespacetime Journal 8(5): pp. 655-661 (2017). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 675-681 Zimmerschied, P., The Weight of the World 676 already want it. I’m not the master of my thoughts and actions: I am these thoughts and actions. I’m responsible for my thoughts and actions in a similar way like a storm is responsible for the damage it causes. The features of the storm may have caused the damage, but it doesn’t seem very reasonable to say that the storm acted freely to do that. How can I be responsible for the fact that I am me? And even if I would be responsible for that, I would also have to bear the blame for that responsibility too, et cetera – ad infinitum. In the end, I would be responsible for the whole universe. As Atlas had to carry the entire cosmos, so the weight of the world would rest on the shoulders of every person. That wouldn’t be the case if my soul were completely free, like some thinkers argue. Then, however, I wouldn’t be responsible for anything at all; my soul would depend on nothing and thus be of absolute contingency. 1After all, there are only two options: My Self is accidental or my Self is determined. Are you in one case more free than in the other? At least we experience ourselves as free beings. At the end of the seventies, Benjamin Libet conducted the famous experiment that was named after him and the results of which were confirmed again and again. He wanted to determine how much time passes between the conscious decision to do something, the activation of the corresponding area in the brain, and the actual movement. Surprisingly, he discovered that the willful decision for an action started clearly after the appearance of the associated neuronal processes. This result has been replicated in the last few decades by different scientists in various experimental designs several times. In addition, there have been numerous studies where brain areas were stimulated directly and the patients subsequently reported the will to raise their arm. If the electrical impulse was strong enough, they actually performed the movement. It has also been reported that a woman began to laugh every time a certain section of her cortex was stimulated. And when she was asked what was so funny, she always could give a reason for it, which was, of course, invented by her retrospectively (e.g. “You look funny.”).She was nonetheless profoundly convinced that this was the cause for her amusement. The cases of split-brain patients show a similar pattern. Such people underwent an operation in which the connection between both halves of the brain was severed to prevent particularly severe epileptic seizures. Experiments showed that when you presented pictures to these patients in a way so that only one half of the brain could perceive them, they could only verbally describe 1 That means my thoughts and actions would manifest themselves in a completely detached way. It would be like Michel Houellebecq put it so memorably in H. P. Lovecraft: Against the World, Against Life: “And human actions are as free and as stripped of meaning as the unfettered movement of the elementary particles.” ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 675-681 Zimmerschied, P., The Weight of the World 677 what was depicted if the speech center was in this particular hemisphere. When you showed the pictures to the other half of the brain, the subjects claimed that they couldn’t see any picture at all. With the option to point at a similar picture right in front of them, though, they responded immediately. If you asked them, then, what the reason was, again only the half of the brain responsible for speech-which reportedly couldn’t see a thing- was able to answer. The results were fantasy stories, the truth of which, however, was never doubted by the patients. 2. So we never really know why we’re doing something. This is because of the same reason why we can’t elaborate the causes for anything -if there are causes for events at all. We just construct explanations for which we assume there is no need for further justification. Ludwig Wittgenstein put it in the Tractatus under 6.371 and 6.372 the following way: “At the basis of the whole modern view of the world lies the illusion that the so-called laws of nature are the explanations of natural phenomena. So people stop short at natural laws as at something unassailable, as did the ancients at God and Fate.” The models of science are merely abstract representations of encountered phenomena. They make predictions, but they’re not asking about the essence of what is described. 2 In the same way, everyday thinking stops at the will without wasting a single thought on how I can want what I want. How does something get into my head? How can the vivid picture of the world which suffuses me in every moment, develop from electrical and chemical signals in my nerves? How can this lump of matter in my skull create my sensory experience and my will, which reveal themselves with such immediate lucidity? When certain neurons become active, I see the color red. But if I deduce from this that the brain activity is identical with my perception, I could in the same way postulate that the light waves, which meet my eye, are identical with the impulses in my nerves. Where is my sensation of red? Maybe where my will is located as well? Maybe in my soul? But how would my body communicate with my soul then? Are they possibly both mental in nature?3 2 Science can tell you that frozen water expands because the structure of the forming ice crystals makes the material less dense, but why the water atoms below 0 degrees Celsius order in a certain way and not in another is left out and maybe even has to be left out by science. 3 That would be the solution to the mind-body problem which idealism proposes. It can lead to panpsychism where all that we call matter has the fundamental aspects of the mind. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 675-681 Zimmerschied, P., The Weight of the World 678 In any case, there has to be something fundamentally wrong with the reductionistic idea of the conditions of the world. Could the foundation of every strong emergence elude the rationally accessible? After all, logic and causality have their limitations. From in themselves massless particles (according to the standard model of particle physics), arises our material world, and out of nothing quanta are created, completely detached from space and time. 4 Logic and causality need space and time, though. This can be illustrated using the principles of inductive and deductive logic. Inductive logic is the reasoning of events that are yet unknown to me from experience, whereas deductive logic is the reasoning of implicit events. Thus, inductive reasoning deals with causality. For example: “The sun has risen every day so far. Will it rise tomorrow?” or “It’s cold in my apartment. Is it cold outside?”. Deductive reasoning is logic in a stricter sense. It’s not postulating causal relationships, but relationships of identity. Deductive would be: “The sun has risen every day so far. Did it rise yesterday?” or “It’s cold in my apartment. Is it cold in my kitchen?”. You can see there the equivalency of space and time. You can think of this equivalency in more general terms like this: Spacetime is a four-dimensional system, consisting of three space dimensions and one time dimension. A point in space manifests itself as a one-dimensional line (the three space dimensions were subtracted) and a point in time as a three-dimensional body (the one time dimension was subtracted). A point in space at a certain time is a zero-dimensional point (the four spacetime dimensions were subtracted). To move in space, I also have to move in time, since it takes time to cover a distance. Similarly, I have to move in space to move in time, because time is the same as motion. If I were to stay frozen at one spot, no time would pass for me. At any given point in spacetime, all four spacetime dimensions were subtracted. Which means that this point is not bound to the laws of the four-dimensional world. That could explain why it seems impossible to unify quantum mechanics with the theory of general relativity. A one-dimensional line can move in one-dimensional space, as long as it happens in a linear way(for a rotation you already need two dimensions). That doesn’t apply to zero-dimensional points though. They can’t move around in zero-dimensional “space”. There is not enough room for one-dimensional time, so to speak. 4 In gauge theory undividable particles have to be massless and only gain their mass through the Higgs mechanism. They are also assumed to be Dirac zero point particles. The creation of particles from nothing is called quantum fluctuation. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 675-681 Zimmerschied, P., The Weight of the World 679 Difference5 in space is the nature of space. If one point in space were identical to all points in space, it would logically mean that only this one point exists. Like I mentioned above, that would reduce spacetime to a one-dimensional line of time. Time without difference, on the other hand, would be without what we call change or movement and spacetime would therefore be congealed to the described motionless three-dimensional body. Thus difference in space manifests itself as different points in space at one point in time and difference in time manifests itself as different points in time at one point in space. The fourth dimension gives three-dimensional space its dynamics. Imagine a zero-dimensional point on a two-dimensional square; when the point is moving, time is “stacking up” squares on top, building a three-dimensional tower with the path of the point running through it as a vertical one-dimensional line. The same happens with our three-dimensional world when time is changing it (just in a four-dimensional “tower”). The mystery of that is that there have to be dimensionless points, which makeup spacetime. Zeno of Elea already showed the problem of this reasoning in the fifth century B.C. with his paradoxes, like the story of Achilles and the tortoise: In a race between the fast Achilles and the slow tortoise, the tortoise gets a head start. When Achilles tries to catch up with it, he can make up for the head start, but in the time he needs for that, the tortoise gains a new lead. When he makes up for this one, the same happens again. No matter how often he makes up for it, the tortoise always has time to cover another distance. This means he can never catch up with it. In the millennia since this thought experiment was formulated, some of the greatest thinkers of mankind have pondered over the question why the described scenario doesn’t occur in our world. The invention of analysis did never, like often claimed, solve the paradox. It was just decided to ignore its inconsistency. From a “tendency” of Achilles to pass the tortoise, suddenly the actual occurrence of this event was deduced. The fact that a problem was solved mathematically doesn’t mean that it was also solved philosophically. In mathematics you work with axioms and you can, indeed, define problems away. 6 The main question, however, persists: How can you pace an infinite number of distances out? If spacetime only consisted of an infinite number of unextended points of space, theoretically nothing could move at all, because there would always be one more point to overcome before the movement could start. And if it would consist of an infinite number of unextended points of 5 In the way Kant put it in Critique of Pure Reason: “Thus, in the case of two drops of water, we may make complete abstraction of all internal difference (quality and quantity), and, the fact that they are intuited at the same time in different places, is sufficient to justify us in holding them to be numerically different.” 6 One example would be the axiom of infinity, which aims at circumventing that the infinity of the natural numbers is not logically deducible. Another one would be the axiom of regularity, which prevents the existence of circular sequences of sets and secures that there can’t be a set that contains itself. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 675-681 Zimmerschied, P., The Weight of the World 680 time, the same would be the case, because the change would be infinitely small. Only the unity of space and time overcomes this obstacle by creating a correspondence of the distance you cover with the time that passes. There can’t be any zero-dimensional objects in this union anymore. Although space itself and time itself is made up out of zero-dimensional points, you can only get to a zero-dimensional point if you leave spacetime (i.e. subtract all four dimensions of spacetime). Or to put it differently: Nothingness can only lie outside of all existence. And yet it comes out of nothing. It seems to be true: the whole is more than the sum of its parts.7 It is also often overlooked that this whole of our four-dimensional spacetime could have at least one “dimension” which is dimensionless. Like a two-dimensional surface has a zero-dimensional thickness and a one-dimensional line has a zero-dimensional diameter. This zeroth dimension is independent of space and time. When the conditions of spacetime are violated, which means that you leave the union of space and time, then logic and causality are abandoned too. Objects could exist without anything causing them. If, for example, somebody traveled back into the past with a time machine and gave the future inventor of the time machine the construction manual for it, then the idea for the time machine would have come out of nothing. 3. Perhaps everything mystical (the world, life, will, etc.) is of this kind. In myths and religions it is often said that in the beginning there was chaos and from this chaos order emerged. But it didn’t emerge in a way that chaos caused order. That can’t be, because there is no cause-effect relationship in chaos (otherwise, it wouldn’t be chaotic in its strongest sense). Instead, it is said to have been created by a deity. And the deity created it by its existence. In the Bible, this is put into words this way: “In the beginning was the Word [Logos], and the Word was with God, and the Word was God.” The will arises out of the void like an island in the black sea. I have to conclude that my free will is not explainable by logic and causality. To make meaningful statements, I need logic and causality though. There wouldn’t be any right or wrong otherwise.In the end, what I can say about the world and me in it is just a paradox: The world is incomplete. There is no set of all sets. The box, which would contain everything, would have to contain itself. Thus “everything” can’t exist. If nothing is everything, then everything is nothing.If there is no whole, there are no parts. Everything flows. 8And now we’ve come full circle: I am nothing. I am not inside this world: The unobservable observer.. 7 8 As Aristotle pointed famously out. Another profound thought by an ancient Greek philosopher: Heraclitus. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| August 2017 | Volume 8 | Issue 8 | pp. 675-681 Zimmerschied, P., The Weight of the World 681 References Houellebecq, Michel 1999: H.P. Lovecraft. Against the World, Against Life, Brooklyn, NY: McSweeny. Kant, Immanuel 1855: Critique of Pure Reason, London: Henry G. Bohn. Wittgenstein, Ludwig 1974: Tractatus Logico-Philosophicus, London: Routledge and Kegan Paul. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 590-593 Sharma, N. D., Science behind Synchronization of Our Brains during Conversation 590 Perspective Science behind Synchronization of Our Brains during Conversation Narendra D. Sharma* Abstract Recently, a study published in ‘Scientific Reports’, led by the Basque Research Centre (BCBL) reported that the rhythms of brainwaves between two people taking part in a conversation begin to match each other. It appears that something as simple as an everyday conversation causes the brains of the participants to begin to work simultaneously. According to these scientists, this ‘inter-brain synchrony’ may be a key factor in understanding language and interpersonal communication. Scientists even measured the movements of their brainwaves simultaneously and confirmed that their oscillations were taking place at the same time. Firstly, the research of these scientists is discussed in this article, and then, an attempt is made scientifically explaining this phenomenon and deliberates upon the mechanism of interbrain synchrony which happens in the ‘Field of Consciousness’, established among participants. Keyword: Consciousness, Interbrain synchrony. Introduction Until now, most traditional thought and research had suggested the hypothesis that the brain ‘synchronizes’ according to what is heard, and correspondingly adjusts its rhythms to auditory stimuli. However, now some scientists from the Donostia-based research centre have gone further to understand and simultaneously analysed the complex neuronal activity of two individuals who hold a dialogue even for the first time. The team led by scientists Alejandro Pérez, Manuel Carreiras and Jon Andoni Duñabeitia, has confirmed by recording cerebral electrical activity that the neuronal activity of two people involved in an act of communication ‘synchronize’ in order to allow for a ‘connection’ between both subjects. ‘It involves inter-brain communion that goes beyond language itself and may constitute a key factor in interpersonal relations and the understanding of language’, explains Jon Andoni Duñabeitia1. Thus, the rhythms of the brainwaves corresponding to one, the speaker and other, the listener adjust according to the physical properties of the sound of the verbal messages expressed in a conversation. This indeed creates a connection between the two brains, which begin to work together towards a common goal of communication amongst them. ‘The brains of the two people are brought together, thanks to language, and communication creates links between people that go far beyond what we can perceive from the outside’, added the researchers * Correspondence: Narendra Dutt Sharma, Former Controller, Bhabha Atomic Research Centre, Mumbai. Email: ndsharma57@gmail.com. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 590-593 Sharma, N. D., Science behind Synchronization of Our Brains during Conversation 591 from the Basque Research Centre. They say that, ‘We can find out if two people are having a conversation solely by analyzing their brain waves’1. Neural Synchrony- What is it? For the purposes of this study, the BCBL researchers used 15 dyads of people of the same sex, complete strangers to each other, separated by a folding screen. This ensured that the connection generated was truly established. Following a script, the dyads held a general conversation and took turns playing the roles of speaker and listener. Through electroencephalography (EEG) - a non-invasive procedure that analyses electrical activity in the brain - scientists measured the movement of their brainwaves simultaneously and confirmed that their oscillations took place at the same time. ‘To be able to know if two people are talking between themselves, and even what they are talking about, based solely on their brain activity is something truly marvellous. Now we can explore new applications, which are highly useful in special communicative contexts, such as the case of people who have difficulties with communication’, Duñabeitia pointed out1. Scientists view that the understanding of this interaction between two brains would allow for the comprehension and analysis of very complex aspects of the fields of psychology, sociology, psychiatry, or education, using the neural images within an ecological or real-world context. ‘Demonstrating the existence of neural synchrony between two people involved in a conversation has only been the first step’, confirmed Alejandro Pérez. ‘There are many unanswered questions and challenges left to resolve’. Pérez thinks that the practical potential of the study is enormous. ‘Problems with communication occur every day. We are planning to get the most out of this discovery of inter-brain synchronization with the goal of improving communication’, he concluded. The next step for the researchers may be to learn by applying the same technique and pair dynamic, if the brains of two people ‘synchronize’ in the same way when the conversation takes place in their non-native language. Science behind the Phenomenon Science behind this phenomenon could be explained as follows: Above study has concluded that the rhythms of brainwaves between two people taking part in a conversation begin to match each other and according to these research scientists, this interbrain synchrony may be a key factor in understanding language and interpersonal communication. This phenomenon actually happens in a 'Field of Consciousness'. As soon as the two individuals are in communication, they establish a field amongst them, which we may call as the 'Field of Consciousness'. The 'Thoughts' exchange themselves in this field. Let us now make use of the Maxwell's equations of 'Electromagnetic Fields' as an analogy. Electromagnetic field has parameters, 'B', the magnetic flux density ; and 'H', the electric field intensity, however, the both being related together by a constant called 'permeability of the medium', and the famous BH curve, which is linear in vacuum (free space) and non-linear in a material, because of nonlinear material behaviour. Parameter ‘J’ is the currents density. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 590-593 Sharma, N. D., Science behind Synchronization of Our Brains during Conversation 592 Let us give the analogy of two laws, i.e. 'Gauss's Law' of magnetism and 'Ampere's Circuital law' for a field around a current carrying conductor (without Maxwell's factor, to start with). Gauss's law states that there are no magnetic mono-poles possible, and the total magnetic flux through a closed surface is zero, which also means that flux entering at a point/surface is equal to the flux leaving the point/surface. The Ampere's circuital law on the other hand, signifies that the magnetic field induced around a closed loop is proportional to the electric current enclosed by the loop. These two laws are explained mathematically as follows: ∇×H = J (1) ∇. B = 0 (2) In a similar fashion, we define the 'Field of Consciousness', and denote it by 'Fcon’. The transmission of thoughts among the individuals takes place in this field. We define the thoughts as 'Th'. Now, we formulate two equations as follows; ∇× Fcon = Th (3) ∇. Fcon = 0 (4) The equation 3 means that the 'thoughts' (like current) propagate in a field called a ‘Field of Consciousness' (like in an electromagnetic field consisting of magnetic field B and electric field H, both however being related through a constant). Similarly, equation 4 means that the 'field' is only a medium through which the thoughts move. At any point in space in the field of consciousness, thoughts input is equal to the thoughts output. This ‘Field’ does not generate any thoughts as such, but is only a medium for the transmission of thoughts. Thoughts are generated by the individuals who are in conversation and are in synchrony with each other. This could also mean that in the absence of thoughts in either of the person i.e. in a state of 'thoughtlessness', there could not be any communication in the field of consciousness amongst them. Though it may look weird, but it appears to be quite true, because if one is in the vicinity of a sage under deep meditation, who is in a state of so called 'thoughtlessness', it may not be possible to establish any kind of contact with him ( because he is in contact with Supreme-consciousness !) . It is this field of 'Consciousness' which helps to create a synchrony among the people in question. These two equations could then be termed as the, "Equations of Field of Consciousness". Question may now arise in the intellectual minds that how to measure this 'Fcon', and 'Th' in quantitative terms (as the empirical science demands), since these are understood only qualitatively. But, it is presumed that once the mathematical equations are formulated for such an abstract phenomenon, this aspect could also be looked into in future. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 590-593 Sharma, N. D., Science behind Synchronization of Our Brains during Conversation 593 This concept of ‘Field of Consciousness’ has already been discussed by the author in one of his recently published papers 2. It was in reference to the idea that human emotions do create physical reality and this mechanism may be happening in the ‘Field of Consciousness’, where any phenomenon is not limited by the concept of ‘Space-Time’, theorized by Einstein more than a century ago. It was also emphasized in that deliberation that the entangled particles instantaneously reflect the same action or state, even if they are separated by any distance whatsoever. These concepts could be further extended once the 'Field of Consciousness', and 'Thoughts', are considered as the 'waves', rather 'waves of probability', exactly like deliberated in 'Quantum Theory'. If it is so, one could even apply mathematics to work out the details further. One could even develop so called, 'Wave theory of Quantum Consciousness'. But for the time being, let us leave it to the mathematicians and theoretical physicists to accomplish this task at a later date. Reference 1. (Alejandro Pérez, Manuel Carreiras, Jon Andoni Duñabeitia, 2017), Brain-to-brain entrainment: EEG inter-brain synchronization while speaking and listening. Scientific Reports, 7 (1) 2. (Sharma Narendra Dutt, 2018), On the Concept of Space-Time and Consciousness: Some Western and Indic Thoughts, Journal of Consciousness Exploration & Research, Vol. 9, Issue 4, pp 328-349 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Time and Consciousness in a Quantum World. Augusto Cesar Lobo arXiv:1709.08093v1 [physics.hist-ph] 23 Sep 2017 Department of Physics-Federal University of Ouro Preto-Brazil∗ Abstract We address the relation between two apparently distinct problems: The quest for a deeper understanding of the nature of consciousness and the search for time and space as emergent structures in the quantum mechanical world. We also advance a toy-model proposal of emergence of time from a timeless unus mundus quantum-like space by using Aharonov’s two state formalism of quantum mechanics. We further speculate on these issues within a quantum cognitive perspective with particular interest in two recent papers on this emerging field of science. One (Aerts et al) entails (as we argue) a panpsychist top-down approach to the problem of consciousness. The second paper (Blutner et al) proposes a quantum cognitive model for Jung’s psychological type structure. We discuss these concepts and their relation with our main thesis, that time is a measure of individuality. One of our central motivations is to provide arguments that allows the mainstream physicist to take seriously a panpsychist worldview, a position that has been openly forwarded by many modern philosophers. ∗ Electronic address: lobo@iceb.ufop.br 1 Contents I. Time in Quantum Theory as a Measure of Individuality 2 II. Time and Consciousness: The true ”astonishing hypothesis” 5 III. The Emergence of Time 12 A. The Partial Trace and the Emergence of Temperature 12 B. Aharonov’s Two-State Formalism 13 IV. Quantum Cognition 14 V. Closing Remarks and Future Prospects 18 VI. Acknowledgments 20 VII. Appendix 20 References 21 I. TIME IN QUANTUM THEORY AS A MEASURE OF INDIVIDUALITY According to Kant, space and time are a priori non-empirical representations and as such, they underlie all human mental constructions in order to organize and apprehend the sensorial data of physical reality [1]. One could make the case that Einstein’s relativity theory undermined this notion. We know since the early twentieth century that the inner workings of space and time can differ radically from the structure that our naive intuition leads us to. The Minkowski structure of spacetime was far from obvious and was discovered by studying carefully the discrepancy between the structure of electromagnetism (spawned by a large body of empirical evidence) and the Newtonian concept of space and time [2], [3]. One could well say that Maxwell’s equations already contains in itself the Lorentz spacetime structure and that Einstein and Minkowski were the first to fully understand this fact. In the third decade of the twentieth century, the theory of a non-relativistic quantum theory (NRQT) of particles was developed by names as Heisenberg, Schrödinger, Born, Bohr, Jordan and Dirac [4]. This theory is non-relativistic in a serious way. Time and space 2 are treated in radically distinct ways: Time is a one-dimensional parameter and space is an observable, an Hermitian operator defined on an abstract infinite-dimensional quantum space of state-vectors. Of course, it was immediately recognized by the founders of quantum physics that it was imperative to extend the theory in order to make it compatible with relativity. Yet, the route to this approach was not so clear in the beginning. For instance, when Bohr was told that Dirac was working on a relativistic equation for the electron, he was surprised because he thought that Klein and Gordon had already achieved this [5]. After a while, it was recognized that no single particle equation would do the trick. The concept of a relativistic quantum field theory (RQFT) was introduced in order to describe elementary particles and their interactions. Particles were interpreted as elementary excitations of these quantum fields. The position operators of NRQT were ”downgraded” to a simple parameter along with time in Minkowski’s spacetime. And there were good reasons for this. First, Dirac observed that the opposite move (upgrading time as an observable) did not make much sense because then time and energy would both have semibounded by below spectrum like position and momentum observables. But this clearly conflicts with the stability of fermionic quantum systems as the hydrogen atom for instance. Yet, it was precisely this lack of stability of classical models for atomic systems that was actually one of the major driving forces behind the development of quantum mechanics in the first place. A second physical argument, consistent with the first can be made. The concept of a particle state with a well defined position does not make sense because of the intrinsic lack of an operational implementation of the measurement of its position with arbitrary precision. (This is only one instance of an ”operational-positivistic” argument that pervades the entire history of quantum physics). For example, consider an electron interacting with a classical electromagnetic (EM) field. In order to confine the electron inside a wave-packet with a width ∆x smaller than its Compton length 1/me (in natural units) one needs to set an EM field so strong that it would unavoidably create positrons and electron pairs implying a many-body formalism with a varying number of particles [6]. This provides a powerful reason for a quantum field description of particle interactions. Even nowadays, our most refined theories of physical reality accepted by mainstream physics is based on this construction. The standard model of elementary particles and even most attempts to go beyond it (supersymmetry and string theories as primary examples) are one way or another ultimately defined within this paradigm. Yet, there is something odd about this model. First, 3 this move of the role played by the position of quantum particles seems strange. Indeed, compare it to how the non-relativistic limit of relativistic classical mechanics (classical as non-quantum) is understood. In the latter, the passage from the relativistic regime to the Newtonian one is straightforward. It can be derived easily for relative speeds that are small compared to the speed of light. This ”structural transformation” of the position operator to a simple parameter for relativistic quantum field theory is not sufficiently understood and many definitions of a relativistic position operator have been sporadically proposed in the literature [7]. A second and much more serious ”positivistic flavoured argument” can been made. Consider a full RQFT explanation of particle interactions. For example, suppose (for the sake of simplicity) that the world is comprised only by electrons, positrons and photons. We have an electronic field and the ”photonic field” which mediate the interaction between the electronic leptons. Given a state of the electronic/EM field all one can compute and ”ask experimentally” are things like ”For this particular event of spacetime, what is the probability of finding a certain number of electrons, positrons or photons with such and such momenta, spin, helicity, etc.?” The typical scattering experiment is one where there is a global field state characterized by a given number of incoming particles far away with well defined momenta, spin, etc. and outgoing particles (long after the interaction) again with a well defined number of particles with given states. One then computes and measures the transition probability. What is curious about this full-blown quantum field description is that since the particles are only excitations of quantum fields, there is no room for any individuality of a single particle. This is a well-known fact, but it seems that the full depth of the fundamental consequences of this issue has not been pursued far enough. Take, for instance, a simple non-relativistic quantum system as the hydrogen atom. In this case, one has an electron quantum mechanically bound to a proton by its classical electric field. The electron can be in this or that energy state with this or that spin. But we think of the electron as being the same particle that happens to be in different possible states over time. From the point of RQFT, this is a ”linguistic liberty”, so to speak. What really happens (according to RQFT) is that the (classical) EM field in this case is not strong enough to create more particles/excitations with appreciable probability, thus, the individuality of this particular field excitation is emergent. This poses the following question: how do we measure time operationally? The obvious answer is: with a clock. But a clock is nothing else but a periodic phenomenon of some sort. For instance, the rotation of the Earth around its 4 axis or its translational orbit around the sun were once considered excellent clocks. Today we apply atomic clocks to GPS technology. A necessary condition in order to an arbitrary system be considered a clock is that it must maintain its individuality. If an object now is supposed to be a clock, one must be able to recognize this system as the same object in a further moment. How is it then that we have a full-blown RQFT with a previously defined spacetime? Einstein changed our understanding of spacetime when he thought carefully about how one can operationally define the synchronization of clocks in a way compatible with electromagnetism. It seems that what quantum mechanics is telling us about the nature of spacetime is that its structure should be emergent in some strong ontological sense that still remains to be unravelled. The structure of RQFT is a ”superstructure” in this sense. Time and space are artificially included ”by hand” in the theory. For this reason it is natural to claim that, in some sense to be made more precise in the future, one can state that ”Time is a Measure of Individuality”. We address a few suggestions of how this may be accomplished in the following sections. In the last section, we conclude with some closing remarks. We visit now a concept that is possibly even more controversial than that of the nature of time or spacetime. II. TIME AND CONSCIOUSNESS: THE TRUE ”ASTONISHING HYPOTHE- SIS” Francis Crick, one of the 1962 Medicine nobel-prize winners for co-discovering the doublehelix structure of DNA (together with James Watson and Maurice Wilkins) published a book in 1994 called ”The Astonishing Hypothesis: The Scientific Search for the Soul ” [8]. In his book, he advocates a physicalist and reductionist explanation of the mind and other attributes of consciousness. From the perspective of the History of Science, Newtonian Physics was followed by an increasingly number of new developments over the past three or four centuries together with amazing advances of the hard and biological sciences. It would seem that one could conclude today that the reductionist point of view is completely vindicated. From a mainstream scientific standard, all attempts of a vitalist philosophy have been purged from science and as so, the reductionist hypothesis (sometimes called the bottom-up approach) for explaining consciousness actually looks anything but astonishing. It fact, it is the opposite approach, the hypothesis that the concept of consciousness is 5 somehow a primitive ontological feature of reality is nowadays what deserves to be called astonishing. If one looks at the history of science, though, a much more intertwined complex intellectual zigzag between both metaphysical positions becomes evident. Some of the most important founders of the age of reason were not so convinced themselves of this extreme form of ”naive physicalism”. Descartes advanced his well-known dualistic approach, where mind can affect matter, but not the contrary [9]. His point of view is now considered almost universally unacceptable given our present knowledge of science. Neither did Newton believe in a completely mechanical universe that obeys deterministic laws (that were essentially discovered by himself.) As a matter of fact, he somehow was able to maintain a metaphysical view with enough room to accommodate a God that could once in a while ”intervene” in the workings of the great machine [10]. Leibniz argued in his ”Monadology” that there is an inescapable ”explanatory gap” between the purely mechanistic explanation of the world and the true functioning of the ”mind” [11]. Yet, many of Newton’s later followers become much more ”Newtonian” than himself. Take Laplace’s famous words [12]: ”We may regard the present state of the universe as the effect of its past and the cause of its future. An intellect which at a certain moment would know all forces that set nature in motion, and all positions of all items of which nature is composed, if this intellect were also vast enough to submit these data to analysis, it would embrace in a single formula the movements of the greatest bodies of the universe and those of the tiniest atom; for such an intellect nothing would be uncertain and the future just like the past would be present before its eyes.” Needless to reaffirm, this increasing hard-core belief in mechanism as an ultimate description of reality was supported by an extraordinary number of successful applications of physics and mathematics to all kinds of natural phenomena. Yet, a reaction against this prevailing attitude from the intellectual world did not have to wait much: already in the late eighteenth century, a number of different schools of thought (much later collectively coined as the Counter-Enlightment movement) advocated a more anti-rationalist worldview where vitalist and organic ideas were welcomed as a cure for the excessive cold and mechanistic metaphysics of the times. These ideas were closely related to German Romanticism and many thinkers and artists (Goethe for instance) defended many anti-enlightment positions [13]. We dwell into these historical upturns only to point out that the resurgence of panpsychism and monist related philosophies in the last few decades are far from being something 6 new in the history of science. In the twentieth century, many founders of quantum mechanics also dived into some related concepts. Bohr, Schrödinger, von-Neumann, Wigner and Pauli all considered the idea of consciousness (or significantly close ideas) playing a fundamental role in quantum mechanics. Bohr introduced the philosophical concept of complementarity in order to deal with apparently logical contradictions found in quantum descriptions as the famous wave-particle duality. He believed that this concept could be extended to many other fields far from quantum physics as the complementarity between science and religion, for example. Bohr was also convinced that the so called measurement problem could be solved by imposing that a state vector of a quantum system collapses when it interacts with a classical measuring system. Thus, in his view, classical reality should have an ontological status equal to quantum reality. But the circular logic implied by the fact that classical reality should also obviously be some kind of classical limit of the quantum description of the world did not seem to bother him at all. Bohr was also influenced by Taoist philosophy. Indeed, when Frederick IX conferred him the Order of the Elephant, he designed his own coat of arms which featured the yin/yang symbol together with the Latin motto contraria sunt complementa, ”opposites are complementary” [14]. Schrödinger was pretty much influenced by the philosophy of Schopenhauer and like him also had strong interests in Eastern philosophies. In his book What Is Life? (curiously the book that decisively influenced Watson and Crick in their pursuit of the structure of DNA) he speculates about the possibility that individual consciousness could be a manifestation of some kind of universal consciousness [15], [16]. It is also well-known that both von-Neumann and Wigner suggested the introduction of a conscious observer in order to solve the measurement problem in quantum mechanics [17]. Yet, it is fare to say that it was Pauli and his friend Jung that pushed these ideas to an unprecedented level [18]. Jung was a Swiss psychiatrist who founded the discipline of analytical psychology. One of its main concepts is that of individuation. a process of integrating the conscious realm with the unconscious one in order to provide a healthy human development of the psyche. He introduced a number of concepts like psychological types: the extrovert and introvert attitudes together with the psychological functions of Sensation, Intuition, Thinking and Feeling. He also developed the concept of archetypes, collective unconscious, the ego and the shadow, the animus and the anima and synchronicity. This last concept involved the idea of non-causal relations between events with psychological significance. This greatly 7 influenced Pauli (that was his patient) and they become collaborators and friends. They developed together the notion of the unus mundus in connection to non-local and non-causal synchronistic phenomena. The unus mundus can be thought as a deep ”undifferentiated sea” of unconscious possibilities where common elementary archetypes of the human race resides and that occasionally surfaces through the particular individuation of human beings. Jung developed these conceptual constructs after many years both of clinical observations of his patients and personal introspection. Both thinkers believed that the objective world and the subjective world were equally real and important and that a proper understanding of the relation between these distinct ontological realms was a matter of great urgency. They were convinced that physics (and science in general) would evolve towards this path in the future. These indeed are extraordinary and truly astonishing claims. After all, the beginning of modern science was shaped during the Renaissance and the Enlightenment when a clear cut between objective and subjective reality was devised. How could it even be possible to consider going back to the superstitious, religious and ”magical thinking” of medieval times? Today, most thinkers that consider panpsychism seriously are considered as anti-rationalists by mainstream physicalists [19]. Probably a superficial ”new-agism” together with some exaggerated post-modern relativism did not help much in this matter [20], [21]. The work of Philosophers and Cognitive Scientists varying from Gregory Bateson to David Chalmers, Liane Gabora and Ignazio Licata are, unfortunately, not sufficiently appreciated, in general, by the current hard materialistic paradigm [22], [23], [24], [25]. We distinguish four main distinct philosophical positions on this issue. To make this point clear, let us quote a famous line of Wittgenstein from his ”Tractatus Logico-Philosophicus”: ”Whereof one cannot speak, thereof must one be silent.” [26] The first view is that of the pure hard-core materialistic and physicalist thinker. He would interpret Wittgenstein’s words as meaning that all there is about reality are precisely only those things that can be said about it. This position represents such a naive view that it almost excuses us from further commentaries. It is enough to say that this represents precisely the opposite of what Wittgenstein was trying to communicate [27]. This impoverished philosophical stand is commonly found to be behind a certain kind of revived old-fashioned discourse coined pejoratively as ”scientism”. Yet, many contemporary mainstream scientists go along with this metaphysical position . The second view is probably much more akin to Wittgenstein’s original vision. 8 This is the view of the mainstream scientist that does not negate the existence of things in the world that are beyond science, but believes that since these matters belong (by definition) out of the domain of scientific discourse, they should be dealt exclusively by non-scientific disciplines like ethics, religion, etc. This is a respectable and pragmatic position and there are good reasons for taking this metaphysical position seriously. A third view envisages a philosophy of monism in order to describe reality where the nature of consciousness and that of material reality are one and the same. This philosophy of panpsychism can be seen as a top/bottom approach to the mind/body problem where consciousness is a primary ontological feature of the world and where any element of material reality has at least some degree of consciousness [28]. Yet, there is a fourth view that can be considered as being somewhat between views number two and number three. This stems from the fact that one may formulate the following question (about view number two): if there is a clear division between those things that we can speak about and those that we cannot, how can we talk about the division itself? How can one recognize it? One possible answer is that we talk about the ”unspeakable” indirectly through metaphors, art, religion and cultural expressions in general. But, the cultural forms and language that we use in order to express science (and in particular, physics) also evolves in time. As an example, take Faraday’s concept of force fields that he introduced in the nineteenth century. This represented a major step away from the local particle interaction model of Newtonian mechanics. It was difficult for the physicists to understand this new form of thinking. It was Hertz that finally accepted the fact that Maxwell equations were the EM theory, paving the way for Einstein. All the other main physicists of the day (including Maxwell himself) tried to construct mechanical models for a luminiferous ether. Today any child is familiar with the idea of a ”force field”. It is commonly depicted in many contemporary cartoons, TV shows and science-fiction movies. Who knows what people will think about wave-functions and quantum entanglement in a couple of hundred years from now? Richard Feynman in his famous Lectures on Physics that he delivered back in the sixties to undergraduate students at Caltech has a section named ”Scientific imagination”. Some excerpts from the original text are quoted below [29]: ”...I have no picture of this electromagnetic field that is in any sense accurate. ...When ~ and B ~ fields I start describing the magnetic field moving through space, I speak of the E and wave my arms and you may imagine that I can see them. I’ll tell you what I see. I see ~ and B ~ written on them some kind of vague shadowy, wiggling lines—here and there is an E 9 somehow, and perhaps some of the lines have arrows on them—an arrow here or there which disappears when I look too closely at it. When I talk about the fields swishing through space, I have a terrible confusion between the symbols I use to describe the objects and the objects themselves. ...We use a lot of tools, though. We use mathematical equations and rules, and make a lot of pictures. What I realize now is that when I talk about the electromagnetic field in space, I see some kind of a superposition of all of the diagrams which I’ve ever seen drawn about them... ...Perhaps the only hope, you say, is to take a mathematical view...We are unfortunately limited to abstractions, to using instruments to detect the field, to using mathematical symbols to describe the field, etc. But nevertheless, in some sense the fields are real, because after we are all finished fiddling around with mathematical equations—with or without making pictures and drawings or trying to visualize the thing—we can still make the instruments detect the signals from Mariner II and find out about galaxies a billion miles away, and so on.” Feynman gives us here a vivid and pedagogical example of how striking the influence of historical and cultural contexts can exert upon scientific discourse. It is our firm belief that there in no such thing as a completely neutral philosophical thinker. Everyone carries their own prejudices and bias. At this point, the reader probably has guessed that the author has sympathies towards views number three and four. Yet, it is absolutely imperative to recognize that there is presently no hard scientific facts capable of distinguishing any of these metaphysical positions. In fact, for view number two thinkers, it is even impossible to distinguish them in principle. The view number one physicalist (clearly also a kind of an extreme monistic and materialistic thinker) believes that the ”explanatory gap” can be closed when the workings of the human brain become sufficiently understood someday in the future. We propose some concrete pathways where one can look for a intellectual construct that can accommodate views three or four. Firstly it is important to acknowledge that there is a large and ancient historical body of evidence of knowledge from the ”subjective realm”. This may seem a contradiction in terms because we are used to think that only objective facts are capable of being communicated and that deserves being recognized as science. Take physics and mathematics as a typical example. The laws of Newton are the same in Europe or Asia and relativity theory is the same in the Northern or Southern hemispheres. The famous 10 number theorists Hardy and Ramanujan could work perfectly together on mathematics in the early twentieth century, but the first was a typical European rationalist and the second was a religious Hindu that believed that his uncanny mathematical skills were delivered to him by his family goddess Mahalakshmi [30]. Yet, ”softer” sciences (as sociology and psychology, for instance) are much more ”cultural dependent” than it is for ”hard sciences”. Still, their disciplines are commonly considered as part of the scientific enterprise in general. We put forward the idea of looking more carefully to what is called ”perennial philosophy”, a term introduced by Agostino Steuco and later by Leibniz. Modernly, this concept was recovered by names as Jung, Joseph Campbell and Aldoux Huxley [31], [32]. Perennial philosophy can be thought as a tradition which states that the psychological structure of consciousness (different states of consciousness and in particular, mystical experiences) stem from a universal concept. Yet, these ideas take different configurations based on distinct historical and cultural contexts, thus shaping a variety of schools of thought and organized religions in all places and times of mankind history. We assume that the concept of consciousness and states of consciousness (as a working hypothesis) are real in the sense that they have equal ontological status as mainstream scientific concepts like time, space, energy, matter, etc. The evidence that allows us to pursue this approach results from a vast and long time literature based on introspection and exploration of subjective experiences both in Eastern and Western philosophies. Yet, there is only on true test that can prove if this or any other scientific working hypothesis is worthwhile. This is the ultimate pragmatic test where the fruitfulness of an idea is measured by the number of facts it can explain and practical usefulness it can provide. It should also be consistent with the body of science that we already know. There is one particular characteristic of these altered states of consciousness that we are specially interested in. This is the phenomenon that is sometimes called ”mindfulness” obtained through meditation and mind-altering substances. There is a long tradition of statements that converge to a few ideas about these states: a feeling of a ”loss of ego” and an altered sense of the flux of time. There seems to be a continuous spectrum of states between our ordinary state of consciousness related to a usual sense of psychological time and a complete loss of ego together with a feeling of ”timelessness” for extreme states of consciousness. For example, a somewhat ”lighter” change of the ordinary state of consciousness is the so-called ”day-dreaming”. This is a common experience that usually occurs spontaneously followed by a sense of a lack of passage of time and immediate 11 memory [33]. The chain of thought processes that happens continuously for all of us when we are in our ordinary state of consciousness basically ”defines” our sense of an ”ego” and even a mild interruption of this process changes our sense of individuality and our sense of a passage or flux of psychological time. The striking parallel with our analysis of physical time in the previous section is obvious. Hence, we may rephrase that somehow ”time is a measure of individuality”. In the next section we deliver a more concrete face to this idea by studying a quantum mechanical ”toy model” that may help shed some light on this issue. III. A. THE EMERGENCE OF TIME The Partial Trace and the Emergence of Temperature Feynman discusses in his text-book on Statistical Mechanics [34] a concept that is known as the improper density matrix. Suppose one is interested in studying a certain physical quantum system defined by a finite dimensional space of state-vectors WS . (We consider only finite dimensional spaces in order to avoid inessential analytical technical details). Feynman then introduces the ”rest of the universe” described by WR so that the ”whole universe” is described by the tensor product W = WS ⊗ WR . Suppose further that an observer has physical access only to system WS , then given a pure state-vector |Ψi ∈ W of the ”universe”, one can define a unique operator ρ̂|Ψi that acts upon WS defined by the following equation:   hΨ| Ô ⊗ Iˆ |Ψi = tr ρ̂|Ψi Ô for every observable Ô of WS . This operational definition singles out a map between the space of rays defined by W and the space of positive unit trace operators in WS . One recognizes this map as the well-known partial trace operation |Ψi hΨ| −→ ρ̂|Ψi = trR (|Ψi hΨ|) commonly used in modern quantum information theory. Feynman, of course, was not meaning anything ”cosmological” with his choice of words. He meant simply that given a particular physical system that we are interested in, say a gas confined by a piston in a cylinder, the ”rest of the universe” could be any amount of the environment relevant to the physics of the system. (A heat bath, for instance). In order to characterize the system to be in thermal equilibrium, it is natural to suppose that the density matrix must commute with the 12 Hamiltonian Ĥ of the system, so that the density matrix is a function of the Hamiltonian ρ̂ = ρ̂(Ĥ). We further assume that the entropy S = −tr(ρ̂ ln ρ̂) is maximized together with   the further constraint defined by the internal energy E = tr ρ̂Ĥ . This leads us to the well-known Boltzmann-like density operator ρ̂ = 1 −β Ĥ e Z with Z = tr(e−β Ĥ ) where β is thermodynamically identified with the inverse temperature (in natural units). The Hermitian operator e−β Ĥ looks similar to the unitary time evolution operator Û(t) = e−itĤ if one makes the identification β → it. This formal analogy allows thermal averages of systems in equilibrium to be computed from RQFT with imaginary time. If a solution to the latter is analytic in time, a thermodynamic solution can be obtained by Wick rotation. Thus it is a mainly a mathematical technique for calculating thermodynamic partition functions. Speculations that there may be some deeper foundational reason for these results have been made in the literature but there is not yet any hard evidence for these claims [35]. Yet, we may speculate about the possibility of ”deriving a emergent notion of time” in an analogous manner. At a first glance, it seems difficult to find a way to somehow derive an unitary time evolution operator instead of the Hermitian Boltzmann operator. In the following subsection we suggest how to circumvent this problem. B. Aharonov’s Two-State Formalism The Two-Time formalism for Quantum Mechanics developed by Aharonov, Bergman and Lebowtiz (ABL) in 1964 [36] was initially proposed in order to remove the apparent time asymmetry from the usual formulation of Quantum Physics due to the projection postulate. This formulation advocates that in order to provide a complete information for a given quantum state of a system one needs to know not only the previous pre-selected state of the system obtained by a strong measurement but also a post-selected state given also by a strong measurement. This is a time-symmetric refinement of the ensemble given only by a given pre-selected state. This concept led in the eighties to the discovery of a new element of reality, the so-called Weak Value (WV) of an observable for a particular two-time state [37]. Given non-orthogonal pre and post selected states |αi and |βi (the two-time state is D E usually represented by the tensor product hβ| ⊗ |αi) then the WV Ô of an observable w 13 Ô is the complex number D E hβ| Ô |αi Ô = hβ| αi w It can be shown that the WV can be effectively measured by conducting a great number of experiments with the same chosen two-time boundary conditions. This can be achieved through an infinitesimally small coupling of the system of interest with a measuring system within a von-Neumann pre-measurement setup. This concept is indeed time-symmetric and the temporal inversion operation can be implemented by swapping the pre and post-selected states together with the complex conjugation of the WV. Consider now the following operationally definition: take two distinct maximally entangled states |αi, |βi of the ”whole ”universe” W = Ws ⊗ WR analogously as discussed in the previous subsection. In this case both ρ̂|αi and ρ̂|βi have maximum von-Neumann

entropy S = −tr ρ̂|αi ln ρ̂|αi = −tr ρ̂|βi ln ρ̂|βi = ln N, where N = min(dim Ws , dim WR ). One can then prove that the partial trace of |αi hβ| (up to the proportionality constant N) is an unitary operator Ûhβ|⊗|αi : (proof in appendix). Ûhβ|⊗|αi = NtrR (|αi hβ|) with † Ûhβ|⊗|αi = Ûhα|⊗|βi Is is tempting to identify somehow the ”whole Universe W = Ws ⊗ WR ” in this case with the timeless unus mundus of Jung and Pauli. IV. QUANTUM COGNITION The emerging field of quantum cognition advocates the use of a mathematical formalism inspired by quantum mechanics in order to model certain human cognitive structures and other complex phenomena. Most researchers of quantum cognitive sciences are rather pragmatic and careful about the world view behind their practice [38], [39], [40]. They make it clear that they do not assume that the human brain is quantum-like as claimed by a few scientists [41]. Their starting point is the assumption that some systems (as certain human cognitive and psychological features) have such a degree of complexity, that it is impossible to study its behavior without taking into account contextuality in the form of non-Kolmogorovian probability models like the one provided by quantum physics. Many applications have been pursued successfully for subjects as decision theory and human judge- 14 ment in general, conceptual composition, linguistics and memory recognition. Recently, Dieterik Aerts, after a thorough investigation on how concepts can compose and interfere with each other in a ”quantum-like” manner, advanced an intriguing proposition that contrasts strikingly from the prevailing view [42]. He set forward the position that quantum entities may actually be nothing else than ”conceptual entities” themselves. One argument for this is the striking parallel between the non-local, non-causal quantum channel of two entangled quantum systems and the idea of ”meaning” of the composition of two distinct concepts. He further theorizes that space (or spacetime) is a macroscopic emergent structure and the so-called non-locality of entangled elementary particles are a consequence of the fact that they somehow ”exist beyond space and time”. This view resonates obviously with some of the ideas that we discussed in previous sections. Aerts also discusses two widely different metaphysical interpretations of this worldview: The first (which he chooses to call an ”antropomorphic” interpretation) views quantum entities and their interactions as an extreme instance of conceptual entities interacting through ”meaningful communication” embodied by other quantum entities (and their compositions) just as like humans communicate concepts through ordinary language. A second interpretation that Aerts asserts to be a somewhat less radical and less antropomorphic philosophical position is a semiotic version of these ideas: here, the quantum entities are nothing but signs exchanged between macroscopic classical systems like the communication between living creatures and also between inanimate objects as computer interfaces. Again, we believe that we have here the possibility of an intermediate choice. If one considers the concept of consciousness as a primary ontological feature of reality then the danger of an antropomorphic interpretation vanishes. After all, human consciousness may be only one instance of the general phenomena of consciousness. Thus, the human species does not need to play any special role in the nature of reality. Another interesting paper on quantum cognition is that of Blutner et al where a quantumlike model is proposed for the structure of Jung’s psychological type theory. This is one of the most important parts of Jung’s concept of the structure of the self [43], [44], [45]. The authors consider a two-qubit structure where one of the qubits accommodate a two-dimensional representation of the introversion/extroversion attitude. When a person faces an object from the world, the introvert personality tends to direct his libido inwards (towards the images that the object elicits in the subjective world) and the extrovert directs his libido towards 15 the object. The second qubit models the four psychological functions (thinking, feeling) and (sensing, intuition) as two mutually unbiased orthogonal bases. The first pair of opposite functions assesses and judges information either logically or emotionally. The second pair involves perception of information, either sensorially or intuitively. According to Jung, every human being is born with a primary function which is independent of race, gender, social class or any other cultural context. A secondary or auxiliary function necessarily has to be sorted out from the other pair in order to ”support” the primary function. Clearly the third and fourth choices of psychological functions are then uniquely determined. The third and fourth functions must respectively be the opposites of the secondary and primary functions. The ”upper” hemisphere of this Bloch sphere is related to the conscious realm while the ”lower” hemisphere represents the unconscious. It follows that the eight possible choices of the psychological functions together with the two attitude types implies a total of sixteen different psychological types. The structure of an individual personality type is therefore described by a state vector belonging to a four-dimensional space given by the tensor product of these two qubits. Blutner et al argue that the richer topology of the two-qubit model is capable of a much more adequate and refined explanation of the results obtained from some well-known methodologies for psychological tests designed to classify which Jungian type a particular subject belongs to. Jung claims that the psychic dynamics of a human being takes place through the exchange of libido (psychic energy) between the conscious and unconscious realms. The primary and secondary functions belonging to the first realm and the remaining ”inferior functions” related to the latter. A normal and healthy subject must have a balanced and integrated relation between these distinct structures and the role of the analyst is to bring back this balance and develop their integration through the process of individuation. One cannot achieve this directly from the superior function to the inferior one. It must always be intermediated through the secondary function. Thus, the path is from the superior to the secondary function and from there to its opposite. This is the first phase of an individuation which may be conducted with the help of an analyst. Yet, a full integration of the superior and inferior functions and therefore the integration of unconscious elements with the conscious is a personal life-time task. Jung also speaks of a further classification of the psychological functions depending on rather they are or not of a fundamentally static or dynamic nature. These four ”kinds of realities” as he coined them are the static reality that comes through sensation, the dynamic reality revealed by intuition, the static images 16 provided by thinking and the dynamic images perceived by feeling. As an example, consider the static images generated by thinking. These are the timeless Logos of Platonic idealized world of perfect ideas. Yet, feeling has a superficial resemblance to the thinking process. Let us consider some illustrative examples chosen by Jung himself. For instance, take the concept of freedom. It can be a highly abstract and static concept but it also can convey a strong (potentially dynamic) feeling. In a similar manner, consider the concept my country. It clearly can also be taken either abstractly or emotionally. Another example is the abstract idealized and static definition of God as the ”unchanging totality of all changing processes” or rather imagine God as a powerful dynamic image identified with Eros. It may prove to be worthwhile to design and implement some cognitive tests on concept composition like those conducted by Aerts and others but also accounting somehow for the psychological type of the subjects. Aerts also observed the complementarity of the opposing ideas of abstractness versus concreteness in his analogy between quantum and conceptual entities. He asserts that the level of ”abstractness” of a given concept is somewhat the measure of its generality. For instance, the concept animal is more abstract than the concept dog which in turn is more abstract than my dog. The concept mine in this last example was used to give a context to the concept dog in the sense that it provides further restrictions for the examples of dogs that can come to a subject’s mind. Aerts compares the opposition of the abstract/concrete concept with the complementarity between position and momentum of quantum particles. Indeed, the more concrete a concept is, the more ”individuality” the concept conveys. In fact, the more restrictions (contexts) are imposed over it, the more the level of concreteness of the given concept will increase. Plausibly this could always be carried on until the ultimate level of concreteness is reached when ”every mind” should agree on its ”uniqueness”. We have then an individual object. How can this conception relate to Jung’s type theory? It is important to recognize here that the quantum-like modeling of conceptual space by Aerts and collaborators entails an impersonal view of the ”collection of human minds” that deals with these concepts. On the other hand, Jung’s psychological type theory seeks the means to understand specific subjects, not only their ”minds” but the complete structure of a subject’s ”self”. There also seems to be a kind of complementarity between these two approaches. Indeed, one approach studies the space of concepts determined by the ”general mind set” of human beings. The other focuses on the specific ways the psychic structure of an individual person perceives 17 and accesses concepts and images that are caused by external objects. From a naive point of view, one may think that the decision to study both processes within the same mathematical structure would be a methodological mistake. But the beauty of this conception is the fact that this allows one to describe within this same quantum-like structure both ”the things that are thought” together with ”those things that think them up”. This should be expected when one realizes that this division must be (in a certain sense) an arbitrary splitting of the timeless unus mundus between an observed world and the world that observes it. Jung firmly believed that causality alone is not sufficient to describe the full phenomena of the psychology of the self. He asserted that the psychic structure of the self is a selfregulating system with purposiveness. We wonder if there is a chance that this teleological characteristic may be related to the two-state boundary formulation of the unus mundus. V. CLOSING REMARKS AND FUTURE PROSPECTS We have tried to put forward some thoughts and speculations on how one could approach a unified and scientific panpsychist approach to the problem of consciousness and the emergence of time (and spacetime). For this goal, we have discussed some attributes from the emerging field of quantum cognition combined with the world view of analytical psychology developed by Carl Jung (and to an extent Wolfgang Pauli). Recent work of Aerts, Blutner and collaborators are fundamental to this proposed program. It is clear to our mind that the burden of scientific proof lies on the side of those that advocate the panpsychist view and we hope that the ideas presented here may somehow help to reach this objective. A possible future program is the search for a model of the dynamics of the ”structure of the self” discovered by Jung. The physicist’s approach to model the dynamics of a quantum system is to discover a time evolution rule (to find a Hamiltonian) either empirically or stemming from some more fundamental theory. It is our opinion that, in the case of the structure of the self, it would be constructive to realize that one should rather seek for a model with the notion of an emerging time (or psychological time) as we have discussed. Presumably this should be accomplished together with the ”individuation” of a particular subject starting from an undifferentiated unus mundus identified with the collective 18 unconsciousness. One can also envisage an empirical path towards this goal. The testing of a psychological sense of time of subjects under some mind-altered states of consciousness could be interesting. Consider, for instance, how two persons usually communicate by conversation. This only occurs because they share a common language and vocabulary. Communication often becomes easier when these persons know each other and have developed a sharper set of common words and cultural expressions as jargon, slangs, etc. It is a familiar feeling that sometimes in a close relationship one almost can ”guess” the others words or thoughts. It is fair to say that in these cases one could state that there is almost an ”extension of the ego” of each one of the subjects in prejudice to each other’s individual ego-centered conscious. After all, a person’s ego is whatever this person identifies itself with. It can be his body, his job, an ideal, his family, his country, etc. The ego construct is continuously changing and it can even be determined by the actual momentarily relationship with another person like talking to a friend, for instance. Suppose these two friendly subjects are submitted to a test where they are both initially under the influence of an extreme altered state of conscious. Plausibly at the beginning moments there will not occur any conscious communication between them since each one will be deeply immersed into their own personal unconscious and even their shared collective unconscious together with a great decrease of an ordinary sense of flux of time. Gradually, one expects that some sparse attempts of conscious communication will happen and the frequency of these ephemeral attempts probably would slowly increase under the initially mild conscious-will of each subject together with the withering effects of their mind-altered states. An impartial noninvasive and thorough observation of this process may provide an important insight of the inner functioning of some plausible kind of ”shared individuation” of the two subjects. The struggle to communicate and the gradual increase of common words and concepts may slowly allow the construction of some kind of ”clock ritual” between them. One expects that this progressively feeling of individualization should be accompanied with a conjoint perception of a psychological time. Many other ingenious cognitive experiments may be devised in order to study time perception under altered states of consciousness and the loss and gain of individuality. Multiple cognitive time scales of the functioning of the brain have been proposed as an interplay between quantum-like and classical random electrodynamic signals from neurons [46], [47]. Also, some experiments have already been conducted to study the bistability of perception under ambiguity [48]. This maybe a particularly interesting venue 19 of investigation with regard to Jung’s psychodyamics of mental pathologies because it is well-known that one of the characteristics of neurotic behavior is the incapability to deal with ambiguity [33]. VI. ACKNOWLEDGMENTS Many of the ideas presented in this manuscript had there inception during the 20122013 visiting scholarship at the Institute for Quantum Studies-Chapman University. I am particularly grateful to Jeff Tollaksen and Yakir Aharonov for that great opportunity. I would also like to acknowledge the Perimeter Institute in Canada for the wonderful week in June 2016 at the Concepts and Paradoxes conference. I am grateful to Flávio Cassino, Jonas Cremasco, Pedro Dieguez and Holger Hofmann for many enlightening discussions on some of the subjects presented here. The author also acknowledges the support of CNPq. VII. APPENDIX Given two distinct maximally entangled states |αi, |βi of Ws ⊗ WR , we may suppose without loss of generality that dim Ws = N < dim WR = M so that we can expand these states as 1 X |αi = √ |ui i ⊗ |wi i N i and 1 X |βi = √ |vj i ⊗ |tj i N j where {|ui i , |vσ i} and {|wi i , |tσ i} (i = 0, ..., N − 1 and σ = 0, ..., M − 1) are pairs of orthonormal basis respectively in Ws and WR . We have then that: |αi hβ| = 1 X |ui i v j ⊗ |wi i tj N i,j the partial trace gives us then Ûhβ|⊗|αi = X i,j |ui i tj wi i v j and Ûhα|⊗|βi = X k,l |vk i w l tk i ul then an easy computation proves indeed that Ûhβ|⊗|αi Ûhα|⊗|βi = Iˆ with 20   tr Ûhβ|⊗|αi = N hβ|αi [1] Immanuel Kant and Paul Guyer. Critique of pure reason. Cambridge University Press, 1998. [2] Albert Einstein. The collected papers of Albert Einstein, volume 2. Princeton University Press, 1989. [3] Hermann Minkowski. Space and time. The Principle of Relativity. Dover Books on Physics. 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Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 124-145 124 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model Research Essay A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model Jeffery Jonathan ‫( ישוע‬Joshua) Davis & Flor an Schübeler* The Embassy of Peace, Whitianga, New Zealand Abstract This work deals with the modeling of the growth process for The Embassy of Peace in Whitianga, New Zealand and based on that model, we will be able to derive a set of scenarios for the Peace Propagation Process and the multiplication of Embassies of Peace, both planetary and for Aotearoa-New Zealand. This modeling process is fundamental in understanding the expected contribution and propagation of individual inner peace and its evolution towards social harmony at the levels of the community, the region, the nation and the planet. We produced this document to serve as direction and inspiration in guiding our actions and shaping our future towards the manifestation of planetary peaceful living. Keywords: Planetary peace, propagation, growth model, Embassy of Peace. 1. General overview of the growth process for a single Embassy of Peace, in our case, the one in Whitianga, New Zealand The people at The Embassy of Peace together with her Council, share a vision where the propagation of peace from human being to human being becomes vibrant and strong within the next one hundred (100) years, travelling like a wave and propagating the state of inner peace exponentially amongst the members of humanity until a plateau is reached. This is a process that reproduces peace from individual to individual, people to people, community to community, nation to nation, culture to culture and from generation to generation. Following we present an ideal scenario, together with some aspirations to be fulfilled in stages of five (5) years. This scenario was derived from a systemic analysis and mathematical modeling of the Planetary Peace Propagation (PPP) Process [1-2]. In the Stage of 0-5 Years (2017-2021): Visitors to The Embassy of Peace will acquire a sound understanding of what, in our view, constitutes an Ambassador or Ambassadress of Peace (AoP) and what The Embassy of Peace and the Spiritual Nation of Yisrael stand for [3]. Visitors will be supported to deepen their connection with The Creator and develop their inner peace and personal mastery in diverse *Correspondence: c/o Sarah Frew, The Embassy of Peace, Whitianga, New Zealand. E-mail: science@theembassyofpeace.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 125 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model situations and relationships [4-5]. Our visitors ideally will have an inclination to become Ambassadors or Ambassadresses of Peace in order to contribute to the Planetary Peace Propagation Process. A visitor aspiring to join The Embassy of Peace to become a long-term collaborator (“resident”)1 will need to commit to the mastery of inner peace, together with the ability to clearly articulate and communicate his or her call and actions of peace for humanity. In the Stage of 5-10 Years (2022-2026): Through years five (5) to ten (10) we will ideally receive an increasing number of visitors per year, starting with ninety (90) and reaching two hundred (200) by year ten (10), with a net growth of one hundred and ten (110) visitors in five (5) years. The Embassy of Peace will be consolidated as a learning center, where long-term collaborators (“residents”) are responsible to prepare and deliver talks, seminars, conferences and learning circles in order to inspire our visitors, collaborators, contributors and people in general, to seize the opportunity for spiritual growth and the education of the soul for the expression of individual peace, harmony and joy as the foundation for healthy relationships and social harmony. In the Stage of 10-15 Years (2027-2031): We will have established the proper communication channels with heads of state and leaders of different nations in order to inspire, advise and cooperate to create a more peaceful and harmonious social arrangement for the planetary community. We envision travelling and interacting with the people of other nations who are interested and committed to inner peace and social harmony. Ideally we will be able to travel as recognized Ambassadors and Ambassadresses of Peace with our own Embassy of Peace travel documents and passport. At this stage, we aspire to communicate and interact with other Embassies of Peace locally and globally, in order to foster together actions that contribute to the Planetary Peace Propagation Process. In the Stage of 15-20 Years (2032-2036): We aspire to be in the position to host a diversity of leaders, scientists, artists, philosophers, law makers and scholars amongst others, from different nations and cultures that have a commitment to inner peace and would like to contribute to the Planetary Peace Propagation Process together with The Embassy of Peace. At this stage we will have established thirty three (33) to sixty four (64) huts to host visitors on the land at The Embassy of Peace in Whitianga, New Zealand. These 1 For practical purposes and only in the context of this document and its meaning, we will refer to them as “residents”, never to be confused with the legal term resident associated with a person establishing domicile or permanent residence. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 126 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model visitors will be assisted in different ways by thirty three (33) to fifty nine (59) residents through the years fifteen (15) to twenty (20) respectively. In the Stage of 20-25 Years (2037-2041): At this stage, we will ideally be in the position to support and facilitate the establishment of a larger number of Embassies of Peace in other nations, in order to strengthen the presence of peace and to prepare for a lasting era of planetary social harmony that will allow humanity to enjoy the achievement of an ideal future without borders and without the need for armies with their associated technologies for war. We will actively participate together with nations and cultures in the fulfillment of their own prophecies or plans for peace. In the Stage of 25 Years Onward (2042 onwards): The Embassy of Peace continues to expand for about another twenty (20) years when the expansion will reach a plateau which lasts between fifteen (15) to twenty (20) years. In the next fifty (50) years the process of growth will repeat itself until a second plateau is reached. We foresee different scenarios of actions to facilitate the propagation of peace, the emergence of new Embassies of Peace in different regions and locations of the planet and the resurgence of the Spiritual Nation of Yisrael with her ancient call to be the Light unto all nations in the so much awaited Messianic Era. Amongst other things we modeled and simulated the short-, mid- and long-term evolution of this process in order to quantify the growth in the number of Ambassadors and Ambassadresses of Peace for: (a) The Embassy of Peace in Whitianga, New Zealand, (b) Embassies of Peace in different locations within Aotearoa-New Zealand and (c) Embassies of Peace in different locations around the planet. Our initial model starts with ten (10) Ambassadors and Ambassadresses gathered at The Embassy of Peace in Whitianga, New Zealand and through a set of equations that we devised together, we set in motion the dynamics [6-8] of some aspects of this process which are relevant to us at this stage, for example, the number of huts, number of visitors per year, long-term collaborators (“residents”) and the number of Ambassadors and Ambassadresses of Peace that turn into long-term collaborators each year. Once we gathered the outcome of these simulations we were equipped to represent graphically a possible scenario which to us at this stage could be likely to happen. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 127 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model This model serves as a platform to be reproduced in a similar manner in different locations, both within the land of Aotearoa-New Zealand and the rest of the planet, allowing us to model a scenario of Planetary Peace Propagation. 2. Seminal model of growth and significant future events for The Embassy of Peace in Whitianga Visitors, Collaborators and Long-term Collaborators The model is based on the service that Ambassadors and Ambassadresses of Peace who are collaborating with The Embassy provide to the visitors. In time this service, which is mainly spiritual yet also intellectual, serves as a learning process to inspire and support visitors to find inner peace and establish a direct relationship with The Creator when desired. Some of the relevant assumptions made about the parameters are: 1. The value associated with the fraction of growth of visitors per year which is conditional to the number of visitors’ huts available. 2. The carrying capacity associated with the space available to The Embassy of Peace which limits the number of huts to a healthy maximum, which in turn limits the maximum of visitors, collaborators and long-term collaborators that the land can sustain. 3. The two cycles of growth of fifty (50) years each with a plateau in between, where each cycle is governed by the logistic function [9] and where the second cycle is set to begin in year sixty five (65). 4. People per hut per year, a rotation factor, that we set with the value of twelve (12), which means that each visitor will enjoy a one (1) month stay on average in a hut designated for him or her. 5. A fraction of the visitors per year is also set to model the growth in the number of Ambassadors and Ambassadresses of Peace, which means the rate at which new Ambassadors and Ambassadresses of Peace will emerge. This process is modeled in a way that is fast in the beginning and then slows down. 6. The number of Embassies of Peace that are established over the simulated years can be modeled in three (3) different ways: (a) a constant number, (b) a linear growth and (c) a logistic function growth process. Dwellings Visitors’ and Collaborators’ huts are gradually established over the years according to carrying capacity and a sustainable rate of growth. Long-term Collaborators’ huts are gradually established over the years as a fraction of the visitors decide to become long-term collaborators. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 128 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model Communication and interaction with heads of state and leaders in general After a number of years, when enough Embassies of Peace are established and the Ambassadors and Ambassadresses of Peace in service at The Embassy of Peace in Whitianga will have matured enough, the communication and interaction with heads of state and leaders in general will also have evolved and matured so that The Embassy will have full recognition as a Sovereign Body of Ambassadors and Ambassadresses of Peace. 3. Explanation of modeling results Following in Figure 1, we present some of the most relevant results obtained with the simulation models for a horizon of one hundred (100) years of the evolution of The Embassy of Peace in Whitianga. It is important to note that at the end of twelve (12) years The Embassy of Peace will have established around twenty two (22) visitors’ huts and this can be derived since we have established the relationship of one (1) hut per visitor and one (1) hut per long-term collaborator. Similarly we reach a number of twenty five (25) long-term collaborators for a ratio of 1.14 residents per visitor. Note that this ratio starts with a value of three (3) and it oscillates reaching a minimum of about 0.9 at around twenty five (25) years and then rises again until the next maximum value of about three (3) is reached at around year ninety three (93). It is important to also note that this ratio serves as an indicator of the quality of the service provided by The Embassy where we have at least one Ambassador or Ambassadress of Peace per visitor and at most three (3) Ambassadors and Ambassadresses of Peace per visitor. This number overall is a very comfortable scenario, where visitors enjoy the necessary attention from the Ambassadors and Ambassadresses of Peace on the land. From Figure 1 (top) we can also derive a clear picture of the evolution for both the number of long-term collaborators (“residents”) and visitors on the land at the end of each year for a horizon of one hundred (100) years. Note that the growth is pretty slow in the beginning and then after year twenty (20) it starts to accelerate, reaching a plateau of one thousand (1000) long-term collaborators and five hundred (500) visitors for a ratio of around two (2) “residents” per visitor. The process will then enjoy a period of around fifteen (15) years with a comfortable scenario for supporting visitors by providing them with high quality attention and a high quality of space. During those years the Ambassadors and Ambassadresses of Peace that are on the land as longterm collaborators will be able to support the establishment of other Embassies of Peace around Aotearoa-New Zealand and around the globe, and to properly prepare for the next cycle of growth. Finally, everything going according to this scenario, with its set of assumptions, The Embassy of Peace will reach a maximum of two thousand (2000) long-term collaborators and around six hundred and fifty (650) visitors per year for a ratio of ~3.1 “residents” per visitor. This final stage would allow for more growth of visitors, up to one thousand (1000) visitors to ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 129 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model maintain a very high quality of space and attention to visitors, with a maximum of three thousand (3000) huts within the boundaries of The Embassy of Peace land space, and still be able to preserve the natural environment and its diverse richness and beauty all around the land given in care to The Embassy of Peace. Scenario of Growth for 100 Years, The Embassy of Peace, Whitianga (c) (b) (a) (e) (d) Figure 1 - Top: (a) No. of long-term collaborators and maximum number of visitors on the land, (b) first twenty five (25) years (small left graph), (c) No. of long-term collaborators per visitor. Bottom: (d) No. of visitors per year and potential future longterm collaborators, and (e) the proportion of visitors who will potentially become AoP’s. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 130 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model From the bottom graph in Figure 1, we derive the number of visitors per year and potential future long-term collaborators (“residents”) or Ambassadors and Ambassadresses of Peace. Since the future Ambassadors and Ambassadresses of Peace are a fraction of the visitors per year we can see that there is a steady exponential growth of the numbers of potential Ambassadors and Ambassadresses of Peace, some of whom will stay at The Embassy of Peace as long-term collaborators contributing to the growth of The Embassy, and the rest will be potentially to the service of peace wherever they will go. It is important to note that in graph (e) we have modeled the fraction of potential Ambassadors and Ambassadresses of Peace per visitor per year with a step function that shows a pattern of growth in different jumps (the rate of growth) of Ambassadors and Ambassadresses of Peace per year, something we observe in the graph when we compare it to the number of visitors and is evident in the change in shape of this growth process. Note also that the number of potential Ambassadors and Ambassadresses of Peace is the result of an accumulation of a fraction of the visitors per year. Now we can move on with a model that can be replicated in a similar manner to produce the evolution of the number of new Embassies of Peace and therefore the evolution and growth pattern of Ambassadors and Ambassadresses of Peace in both Aotearoa-New Zealand and the planetary realm. 4. Peace Propagation Process in Aotearoa-New Zealand The scenario of growth for Aotearoa-New Zealand was computed based on the seminal model of Whitianga, where Embassies of Peace grow according to different possible growth processes. The first one served as a base line to compare the other two, whereby, we imposed a number of fourteen (14) Embassies of Peace already established at the beginning of the simulation and operating for the next one hundred (100) years. Though unrealistic since these Embassies are yet to be established and it will take several years to do so, this scenario allows us to set a maximum for this growth process within the context of the set assumptions. The two (2) other growth processes were modeled as illustrated in Figure 3 (top right, graph ‘b’) by: 1) a linear process imposed on the growth factor and 2) a logistic function type of growth. Let’s first have a look at the scenario for Aotearoa-New Zealand in Figure 2. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 131 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model Scenario of Growth for 100 Years for 14 Embassies of Peace in Aotearoa-New Zealand Figure 2: No. of Ambassadors and Ambassadresses of Peace (AoP) per year and potential future long-term collaborators or potential AoP’s per year for Aotearoa-New Zealand. These results illustrate a similar growth pattern as expected since the assumption that the different Embassies which are established in different locations would follow the same seminal model’s tendency. However, the number of Embassies of Peace on the land of Aotearoa-New Zealand increases each year causing also an increase in the number of long-term collaborators or Ambassadors and Ambassadresses of Peace, together with the potential number of Ambassadors and Ambassadresses of Peace (as observed both in Figure 2 and in Table 1). Table I Year 25 50 75 100 No. of AoP’s 8106 13,938 14, 874 26, 703 No. Potential AoP’s 679 8,553 35, 171 142,486 The numbers in Table I show a promising future, wherein one hundred (100) years there would be 26,703 Ambassadors and Ambassadresses of Peace (AoP’s) at service in Aotearoa-New Zealand, together with 142,486 potential AoP’s living in different locations on the land of Aotearoa-New Zealand, each having mastered a certain level of inner peace, and perhaps many of them, also already established in themselves as AoP’s. These numbers give us a ratio of around 0.006 AoP’s per inhabitant or 0.6% of the population if we assume no growth in the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 132 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model population of New Zealanders. However, considering the demographics of Aotearoa-New Zealand we expect a growth of around five (5) million people in Aotearoa-New Zealand in one hundred years (100) and that would mean that around 0.3% of the population would be established as AoP’s. If we consider that a fraction (10%) of the potential AoP’s would also be ready to commit to the call then around 0.4% of the population of Aotearoa-New Zealand would have been established in themselves as AoP’s in the next one hundred (100) years. We foresee that for the next two (2) years the following activities will be necessary to achieve the landmarks for growth: (a) Aotearoa-New Zealand tour (2018-2019), (b) seminars and conferences, (c) distributions and publications, (d) learning circles at The Embassy of Peace, (e) learning circles online, (f) spiritual learning circles and meditations, (g) interaction with visitors, collaborators and contributors and (h) development of more scenarios and accurate databases to the study and use of Peace Propagation models for Aotearoa-New Zealand. 5. Planetary Peace Propagation Process The scenario of growth for the planetary realm was also computed based on the seminal model of Whitianga where Embassies of Peace grow according to different possible growth processes. As stated above, the first one served as a base line to compare the other two (2), whereby, we imposed a number of nineteen thousand six hundred (19,600) Embassies of Peace already established at the beginning of the simulation and operating for the next one hundred (100) years. Again, this is unrealistic since these Embassies are yet to be established and it will take several years to do so, however, this scenario allowed us to explore a maximum for this growth process within the context of the set of assumptions and compare it to two (2) other more realistic scenarios of growth as illustrated in Figure 3, where in the small graphs at the top right, (b) & (c), it is shown: 1) a linear process imposed on the growth factor together with a logistic function type of growth and 2) the evolution of the number of AoP’s associated with these growth patterns. The numbers in Table II (below) also show a promising future where after one hundred (100) years there would be 37,383,877 AoP’s at service in the planetary realm, together with 199,496,277 potential AoP’s living in different locations in the planet, having mastered inner peace to a certain level, and perhaps many of them, also already established in themselves as Ambassadors and Ambassadresses of Peace. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 133 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model Scenario of Growth for 100 Years for 19,600 Planetary Embassies of Peace Figure 3. No. of Ambassadors and Ambassadresses of Peace per year and potential future long-term collaborators or potential AoP’s per year for the planet. Top left small graph: (a) linear growth pattern for the fraction of potential AoP’s per AoP per year. Top right small graphs (b) and (c): (b) Number of Embassies of Peace per year and (c) Number of AoP’s per year. Table II Year 25 50 75 100 No. of AoP’s 11,379,201 19,514,145 20,823,520 37,383,877 No. Potential AoP’s 948,689 11,976,358 49,244,599 199,496,277 Considering the demographics of earth inhabitants we expect a growth of around 3.7 billion people which would put earth’s population on the mark of 11.2 billion people in one hundred (100) years. When we also consider that 10% of the potential Ambassadors and Ambassadresses of Peace would also be ready to commit to their call, then around 0.5% of the population of the planet would have been established in themselves as Ambassadors and Ambassadresses of Peace in the next one hundred (100) years. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 134 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model It is interesting to note that how we get there in one hundred (100) years will be different for the different growth scenarios of established Embassies of Peace where we observe that for the linear process we will have a slower growth than for the logistic one and certainly both of these show slower growth than the unrealistic imposed 19,600 Embassies of Peace from the beginning of the simulation (see Figure 3, top right small graphs (b) and (c)). It is also important to note that while the number of AoP’s experiences a plateau between the 50th and 65th year, still under these two (2) scenarios of growth (linear and logistic) the number of AoP’s continues to grow steadily, however, at different speeds and patterns, due to the nature of the different processes of growth for The Embassies of Peace. During the plateau of fifteen (15) years the already established Embassies can and should be able to use this period of leisure to support the establishment of other Embassies, as well as the internal process of growth for each Embassy to prepare for the next growth cycle of fifty (50) years. The participants of the vision process at The Embassy of Peace in Whitianga, New Zealand have also determined that in order to contribute to the establishment of new Embassies of Peace on the planet, members of The Council will accomplish the following activities: (a) Europe and United States tour (2017), (b) visits, gatherings, seminars and conferences, (c) website and access to printed support material, (d) learning circles online and (e) meetings with collaborators and contributors. 6. Planetary Peace Propagation Process, a possible spatial temporal pattern in the planetary arena based on prophetic heuristics and educated guesses informed by modern demographics In this section we explore the process of Peace Propagation and Spiritualization of the planetary realm by the agency of AoP’s each of whom will act as a catalyst for the growth process of others towards individual inner peace. Based on our previous statistics and models we have estimated that, given a certain level of commitment to growth and frequent interactions with one or more Tzadikim or Tzadikot, it takes an average of ten (10) years to become such a Tzadik or Tzadikah [10], or in other words, an Ambassador or Ambassadress of Peace. Also, based on Prophetic Scriptures concerning some heuristics about the ratio by which common people will join on a spiritual journey, together with holy people that serve The Creator who never leaves them, we allude to the words of Zechariah (8:23) who states: ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 135 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model Adonai-Tzva’ot says, ‘When that time comes, ten men will take hold – speaking all the languages of the nations – will grab hold of the cloak of a Jew and say, “We want to go with you, because we have heard that God is with you.”’2 [11] This says ‫ יהוה‬tzevaoth; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the tzitzit of him that is a Yahudi, saying, We will go with you: for we have heard that Elohim is with you.3 [12] In our view, this process already started with some members of cultures like India and Ancient Israel and continues today by the agency of holy people and their lives as described by wise men and women of different cultures [13-15]. These are the Holy and Righteous souls in each generation who have attracted to themselves others to grow with them, and when the hand of The Creator will bring them together with the House of Yisrael, the Ten Lost Tribes and other members of humanity, these prophecies will apply to humanity and the modern descendants of the ancient Israelites. They are the descendants of the Twelve Tribes of Yisrael who have reestablished the eternal covenant, to be a Holy Nation of Priests and Priestesses as prescribed in Shemot (Exodus 19:5) or as prescribed by Yesha’Yahu (Isaiah 42:6, 49:6), to be the Light unto all nations to bring Salvation to them, guided by the hand of The Creator, people who will be awakened and gathered according to the message of the prophets and as described in [3]. This resurgence of the Israelite Nation (The Spiritual Yisrael), will welcome and include any holy, saintly or righteous human being existing on the planet. Each spiritually awakened member of this nation could be expected, in prophetic time, to be followed by ten (10) people who will be willing to grow spiritually with them. So, it is conceivable that the ratio of 1:10 established in the words of the Prophet Zechariah 8:23 could apply to the process of Planetary Peace Propagation. Let’s explore the power and simplicity of these words and its associated heuristics for the multiplication of the holy or saintly people amongst the members of humanity. We start with one (1) AoP, Tzadik or Tzadikah (represented in Picture 1, below, by the pink circle), who in turn will facilitate and bless with frequent interactions, ten (10) committed people (represented below by the blue circles) to be transformed in a period of ten (10) years to become, Tzadikim and Tzadikot, AoP’s themselves as shown in Picture 1. In this picture the original Tzadik or Tzadikah, associated with number one (1) brings close to his or her sphere of consciousness and existence the ten (10) people represented inside his or her sphere by small blue spheres within it, as shown in Picture 1, by number (2). 2 Complete Jewish Bible refers to Jew, a man of the Tribe or House of Yehuda, a ‘Yahudi’ (from Hebrew). Restoration Scriptures True Name Edition clarifies the name ‘Yahudi’ even further with the word ‘tzitzit’ instead of cloak. Note that ‘tzitzit’ are the fringes attached to the ‘Talit’ (prayer mantle). 3 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 136 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model (2) (1) Picture 1: Sphere (1) on the left represents the initial Tzadik or Tzadikah, while Sphere (2) on the right represents the Tzadik or Tzadikah in Sphere (1) who has included ten (10) people in his or her sphere of consciousness. This starts to catalyze a transformation of consciousness for each of these people (represented by small blue spheres) that in average will take around ten (10) years in this model. As people develop spiritually within the sphere of consciousness of this Tzadik or Tzadikah they start to expand and migrate from their own consciousness closer to the borders of the sphere of consciousness of the original Tzadik or Tzadikah as portrayed in Picture 2, Spheres (3) and (4). (3) (4) Picture 2: Sphere (3) on the left represents the initial expansion of consciousness of the ten (10) people that are included within the sphere of consciousness of the Tzadik or Tzadikah, and that gradually are approaching the borders of the sphere of consciousness of the Tzadik or Tzadikah as depicted in Sphere (4) on the right. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 137 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model At this stage the people associated with the original Tzadik or Tzadikah are close to making a transition to become Tzadikim and Tzadikot themselves, as portrayed in Picture (3). (5) (6) Picture 3: Sphere (5) on the left represents the ten (10) people that were initially under the sphere of consciousness of the initial Tzadik or Tzadikah and now are left to consolidate their affinity and proximity with God’s Consciousness outside of the sphere of consciousness of the original Tzadik or Tzadikah, however, still in relationship with him or her. At the end of the tenth year they will all become Tzadkim and Tzadikot themselves as shown in the right Sphere (6) where all the people are now represented by the same color (pink) of the original Tzadik or Tzadikah. Now the process starts to replicate from generation to generation and will until the tenth generation depicted by Picture 4 to Picture 8. (7) (8) Picture 4: Illustrates the second generation of the process. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 138 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model Spheres labeled (7) and (8) represent the replication of this process for the next ten (10) years where we arrive at one hundred (100) additional Tzadkim and Tzadikot on top of the ten (10) that were transformed in the sphere of consciousness of the original Tzadik or Tzadikah for a total of one hundred and eleven (111). Now, the process is ready to continue self-replicating for the next ten (10) years, a new generation of Tzadikim and Tzadikot, as Picture 5 portrays. (9) Picture 5: Sphere (9) depicts the readiness for the process to continue propagating and multiplying by a factor of ten (10) per new Tzadik or Tzadikah. Note, the enlarged sphere on the top right will serve as the starting point for Picture 6 due to visual accessibility, however, for the calculations the reader should keep in mind that the same transition illustrated in Picture 6 for the enlarged sphere is simultaneously happening for all of them. (10) (11) Picture 6: depicts the transition process to a third generation of people who in ten (10) years will be transformed. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 139 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model In Picture 6 we can observe the end of another ten (10) year process of transformation of people represented by the small blue spheres labeled (ten of them) in the picture, until they transform into an additional thousand (1000) Tzadikim or Tzadikot with their respective new ten (10) people associated to each of them, labeled (11) in Picture 6. (12) Picture 7 represents the third generation of Tzadikim and Tzadikot. Note, every most outward pink circle can be seen as if the familiar ten (10) blue circles are around it, however, due to scale and visual accessibility, they are graphically absent and need to be added in the reader’s imagination. In Picture 7 we observe the readiness for a new period of ten (10) years of transformation, catalyzed by the 10,000 new Tzadikim and Tzadikot together with the ten (10) people associated to each of them. In Picture 8 we can clearly see the progression of this self-replicating process from the 3rd to the 10th generation. It is important to note that by the end of the 8th generation, around seventy (70) years after the original Tzadik started the process, the population of Tzadikim or Tzadikot reaches the number of 111,111,111. If we consider the demographics of the planet in seventy (70) years, the number of Tzadikim and Tzadikot alive amongst humanity, provided none of them are disembodied, will be around 1% of the total planetary population which is expected to be around 11 billion people. From our experience at The Embassy of Peace in Whitianga this percentage relates to the number of people who committed to stay and grow as AoP’s in the last twenty (20) years which ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 140 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model is around ten (10) people out of three thousand (3,000) visitors in twenty (20) years, this means around 0.3% of the population of visitors in twenty (20) years which is smaller than the prophetic heuristics, where the 1% is reached in seventy (70) years. However, we expect a compound effect on the percentage (0.3%) when calculated for a period of seventy (70) years together with the fact that this may be different for different regions. For the sake of this exercise, later on we will take the ratio to be 1:70 (approximately 1.4%) which is greater than 0.3% and slightly greater than 1% due to compound effects and potential contributions via the Noosphere [16], making it a slightly more optimistic scenario of growth. Picture 8: Depicts the last eight (8) generations of this self-replicating process. After ten (10) generations we end up with an incremental process of powers of ten (10) which reaches 11,111,111,111. This number approximately represents the projected population of all human beings on earth in eighty three (83) years (11.2 billion), meaning almost all the population will be holy in one hundred (100) years based on the assumptions of this heuristic model. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 141 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model Picture 9: New AoP’s (Tzadikim and Tzadikot) per generation for a total of 11,111,111,111. Following in Picture 10 we can appreciate a representation of this exponential growth process. Picture 10: A graphical synthesis of the above described process in Pictures 1-8, where a Tzadik or Tzadikah (in the center) supports ten (10) others to become holy, and in turn each of these ten (10) support a further ten (10) people to become holy; the propagation continues exponentially with a delay of ten (10) years between generations. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 142 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model At this stage, it is important to note that a similar process of growth has happened at least to our knowledge for two (2) communities in India (Dera Baba Jaimal Singh and Auroville) [17-18] which started with one Tzadik each and also a Tzadikah in the case of Auroville and in periods between 50-70 years have grown significantly. However, the particular parameters of growth are unknown to us at this stage and some of the ideals of the founders are still to be achieved. Finally, we ask the question of how this process would propagate around the globe and in which order over the next one hundred (100) years. Following we present a possible spatial temporal pattern, a scenario based on our best prophetic heuristics, together with our initial growth population models and a set of educated guesses and intuitions for the Planetary Peace Propagation Process. Our Peace Propagation scenario as depicted in the diagram in Picture 11 shows how Peace could propagate around the whole planet aided by The Embassy of Peace in Aotearoa-New Zealand. We conjecture that the region that has the most potential for transformation towards individual inner peace, should be based on Maslow’s Hierarchy of Needs and Being or B-Values [19-20], whereby once the basic survival needs are fulfilled, the human being is ready to aspire to the fulfillment of his or her sublime needs related to aesthetic and spiritual values. The people of such a region should be in the position to support others in different regions, in order to contribute to the fulfillment of both spiritual and physical needs, therefore propitiating a rhythmic balanced interchange between people in different regions. In this regard, to start with, we foresee that those regions would most likely be Oceania, Polynesia and the United States of America together with Canada. From the actions of peace by people from these regions, it follows that other people in areas like South America and India would benefit spiritually and materially. We also consider that the people of the United States of America would be positioned to assist the material and spiritual development of the African people. The people of the Middle East and Japan could be assisted at a later stage also by the people of Oceania, Polynesia, the United States of America and Canada. Japan together with the Middle East would then more likely assist the material and spiritual needs of the Indonesian people. We foresee that India would contribute to the spiritual reawakening of the people of China who already have a deep rooted spiritual tradition and moral code of conduct, as well as being a population who is appreciative of inner harmony and peace. In turn the people of China would combine altruistic service with India to eventually assist spiritually the people of Russia. It is important to note that Europe remains a riddle in this process since it is a region comprised of people with very strong traditional Christian monarchies, as well as being extremely secular and materialistic. This could be beneficial in a material sense yet stagnating on the spiritual level. However, the region still remains with a great potential for spiritual transformation that could possibly be ignited by the people of Germany and Scandinavian countries in conjunction with Wales and Scotland. This is a possibility that can be actualized since most of the people in those ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 143 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model nations have access to travel and often visit countries like Aotearoa-New Zealand, Canada, Australia and the United States of America. Picture 11: shows the flow in the propagation of peace from region to region, aided by The Embassy of Peace. The top numbers provided with each region are the current total populations, whilst the bottom numbers indicate the number of holy people needed to transform the whole population, based on a ratio of 1:70 Holy People / Total Population. Regions in green are the highest in Maslow’s Hierarchy of Needs and B-values achievement followed by regions in blue and then those in red. The numbers in the following table represented in the map of each region, show the total population and the number of AoP’s, Tzadikim and Tzadikot, needed to transform the region according to our prophetic heuristic assumptions, whereby, 111,111,111 AoP’s are required to catalyze the transformation of the planetary population which, as stated before, is expected to be around eleven billion people in seventy five (75) years. It is important to note that this represents around 1% of the total planetary population which is reached in a similar amount of time (70 years). It is also important to note that this tendency would lead to the complete spiritualization of the planet in one hundred (100) years according to this model. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 144 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model Table 3: The number of holy people needed in each region, for the whole population of that region to transform to holiness (calculated in a ratio of 1:70, 1 holy person per 70 people). Finally, based on our Planetary Peace Propagation Model and planetary demographics, the number of AoP’s would be seventy (70) million actualized AoP’s, plus potential AoP’s to a population of around 11 billion people which comes to a percentage of 0.63%, which is still close to 1%. This could be taken as the minimum percentage to spiritualize the planet in around one hundred (100) years. 7. Conclusion and Future Perspective We have presented an exercise to explore how Embassies of Peace could multiply and propagate around the planet. We have made a set of educated assumptions that led to a scenario showing that our humanity could achieve a great stand of individual inner peace per capita fostering a greater social harmony in between seventy (70) to one hundred (100) years. We have also described a possible flow of contribution and altruistic service to peace from region to region where regions with a higher standing in Maslow’s Hierarchy of Needs could support both spiritually and materially the ones with a lesser standard. The process of PPP here described can be scientifically studied as a unification process within diverse cultures and nation states where synthesis and differentiation are seen as complementary in achieving the ideal of planetary peace where the evolution of consciousness and culture is facilitated by both individual and cooperative action [21]. Without a doubt, so far for us, this is a feasible undertaking and one that brings hope to the future of humanity as a whole. Perhaps it is also time to rethink which kind of economic arrangements that include actions of kindness as the basis for economic development, should manifest in our near future. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| February 2018 | Volume 9 | Issue 2 | pp. 126-147 145 Davis, J. J., & Schübeler, F., A One Hundred Year Horizon of Planetary Peace Propagation: An Embassy of Peace Growth Model References [1] Von Bertalanffy, L., (1968) “General Systems Theory - Foundations, Development, Applications - revised Edition.” (NY: George Braziller Inc.). [2] Senge, P., (1990) “The Fifth Discipline - The Art and Practice of the Learning Organization.” (USA: Doubleday Dell Publishing Group). [3] Schübeler, F., Gillett, G., & Davis, J.J.J., (2016) “An Introduction to “The Embassy of Peace” and Its Implications for Global Peace - A Scientific-Spiritual Synthesis towards the Understanding of the Resurgence of the Spiritual Nation of Israel.” Scientific GOD Journal, 7(5), 261-288. Available online at: http://scigod.com/index.php/sgj/article/view/478/542 [4] Zhuang, E., Reso, M. & Davis, J.J.J., (2016) “A System Dynamics Approach to Modelling Individual Peace towards the Creation of a Social Peace Propagation Model.” Scientific GOD Journal, 7(5), 289-315. Available online at: http://scigod.com/index.php/sgj/article/view/479 [5] Senge, P., et al., (2004) “Presence - Exploring Profound Change in People, Organizations and Society.” (Finland: Nicholas Brealey Publishing). [6] Meadows, D. H. (Editor - Wright, D.), (2008) “Thinking in Systems - A Primer.” (USA: Chelsea Green Publishing Co.). [7] Meadows, D. H., Meadows D. L. & Randers, J., (2008) “Beyond the Limits - Confronting Global Collapse Envisioning a Sustainable Future.” (USA: Chelsea Green Publishing Co.). [8] Roberts, N., et al., (1983) “Introduction to Computer Simulation - A Systems Dynamics Modelling Approach.” (USA: Addison-Wesley Publishing Co.). [9] Wikipedia, (2017) “ Logistic Function”. Available online at: https://en.wikipedia.org/wiki/Logistic_function#Logistic_differential_equation [10] Gillett, G., & Davis J.J., (2015) “A Brief Introduction to the Brain and Paradigm of Melchizedek.” Journal of Consciousness Exploration & Research, 6(5), 267-272. Available online at: http://www.jcer.com/index.php/jcj/article/view/445 [11] Stern, D. H. (Translator), (1998) “Complete Jewish Bible.” (USA: New Jewish Testament Publications, Inc.). [12] Koniuchowski M. Y. (Supervising Rabbi), (2007) “Restoration Scriptures True Name Edition (3rd Edition).” (Florida, USA: Your Arms To Israel Publishing). [13] Aurobindo, S., (1939) “The Life Divine.” (India: Sri Aurobindo Ashram Press). [14] Singh Ji, M.S., (1965) “Spiritual Gems.” (India: Radha Soami Satsang Beas). [15] Yochai, Rav Shimon bar., (2003) “The Zohar.” (USA: The Kabbalah Centre International Inc.). [16] Werbos, P., (2015) “Links Between Consciousness and the Physics of Time.” International IFNA ANS Journal “Problems of nonlinear analysis in engineering systems.” Available online at: http://www.werbos.com/Mind_in_Time.pdf [17] Radha Soami Satsang Beas, (2014) “Equilibrium of Love – Dera Baba Jaimal Singh.” (Punjab, India: Radha Soami Satsang Beas.). [18] Alain G., (2010) “Auroville – A dream takes shape.” (Auroville, India: PRISMA). [19] Maslow, A. H., (1943). “A theory of human motivation.” Psychological Review, 50(4), 370-396. Available online at: http://dx.doi.org/10.1037/h0054346 [20] Maslow, A. H., (1970) “Religions, Values, And Peak-Experiences.” (New York, USA: The Viking Press, Inc.). [21] Perlovsky, L., (2007) “Neural Dynamic Logic of Consciousness: the Knowledge Instinct”, pp. 73108 in Neurodynamics of Cognition and Consciousness, Editors - Perlovsky L. & Kozma R. (Verlag Berlin Heidelberg: Springer). ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

8 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 08-14 Malik, S. S., Origin of Universe & Various Dimensions Exploration Origin of Universe & Various Dimensions Satinder S. Malik* Independent Researcher, New Delhi India-110010. Abstract This paper proposes a theory of evolution of universe. The universe is simple and expanding. New matter is being added to the universe at a sustained rate. Proposition also needed specifying two new dimensions of Consciousness (Intelligence or sentience) and Energy/Matter. The model of this universe aims to explain the expanding nature of universe, shape of objects, and circular motion in space. This model accounts for observations such as the correlation of distance and red shift of galaxies, dark matter, dark energy and the microwave radiation background of the universe. The conclusions of the paper are as follows: (a) (b) (c) (d) (e) (f) The evolution of universe is not from Big Bang but continuous. That the evolution of universe started from absolute zero. That the principles of Maya (Illusion) can be seen in formation of the wave from naught and formation of elementary particles from waves because of constant of speed of light. That there are total six dimensions, three of space and three of time, consciousness and the Vibration (energy/ matter). The universe is not moving radically outwards from its center but moving tangentially outwards from its center in a spiral. Consciousness has created nature and by experimentation about nature, nature can be understood, not consciousness. Keywords: Origin, universe, dimension, consciousness, intelligence, sentience, energy, matter. Introduction The most popular theory of our universe's origin centers on a cosmic cataclysm unmatched in all of history—the big bang. This theory was born of the observation that other galaxies are moving away from our own at great speed, in all directions, as if they had all been propelled by an ancient explosive force. Big bang proponents suggest that some 10 billion to 20 billion years ago, a massive blast allowed all the universe's known matter and energy—even space and time themselves—to spring from some ancient and unknown type of energy. The theory maintains that, in the instant—a trillion-trillionth of a second—after the big bang, the universe expanded with incomprehensible speed from its pebble-size origin to astronomical scope. This expansion has apparently continued, but much more slowly, over the ensuing billions of years. Scientists are not sure exactly how the universe evolved after the big bang. Many believe that as the time passed and the matter cooled, more diverse kinds of atoms began to form, and they eventually condensed into the stars and galaxies of our present universe. * Correspondence author: Dr. Satinder S. Malik, Independent Researcher, India. E-mail: adventuressmalik@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 9 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 08-14 Malik, S. S., Origin of Universe & Various Dimensions Before the big bang, scientists believe the entire vastness of the observable universe, including all of its matter and radiation was compressed into a hot, dense mass just a few millimeters across. This nearly incomprehensible state is theorized to have existed for just a fraction of the first second of time. The glow of cosmic microwave background radiation, which is found throughout the universe, is thought to be a tangible remnant of leftover light from the big bang. The radiation is akin to that used to transmit TV signals via antennas. But it is the oldest radiation known and may hold many secrets about the universe's earliest moments. The big bang theory leaves several major questions unanswered. One is the original cause of the big bang itself. [1] Discoveries in the early 20th century have suggested that the Universe had a beginning and that space has been expanding since then,[2] and is currently still expanding at an increasing rate.[3] The Big Bang theory is the prevailing cosmological description of the development of the Universe. Under this theory, space and time emerged together 13.799±0.021 billion years ago [4] with a fixed amount of energy and matter that has become less dense as the Universe has expanded. After an initial accelerated expansion at around 10−32 seconds, and the separation of the four known fundamental forces, the Universe gradually cooled and continued to expand, allowing the first subatomic particles and simple atoms to form. Dark matter gradually gathered forming a foam-like structure of filaments and voids under the influence of gravity. Giant clouds of hydrogen and helium were gradually drawn to the places where dark matter was most dense, forming the first galaxies, stars, and everything else seen today. However, it fails to explain from where the matter came from or originated, and what triggered the giant explosion etc. New Model of Universe This New model of universe is a theory of simple universe and it aims to confirm both to metaphysical and scientific world. It should be able to unlock various mysteries that confound us from time to time. The main postulate of the theory is of ‘Reason’. Everything has a reason for happening. There is a cause for every event and then its effect. Newton's First Law of motion states that an object will remain at rest or in uniform motion in a straight line unless acted upon by an external force. It is a statement about inertia, that objects will remain in their state of motion unless a force acts to change the motion. If we apply that to universe, we see that Force was there to create the universe and to regulate it. The universe did not begin as a big bang as popularly believed but it began in a continuous orderly fashion. What prevailed before the beginning of universe and it its center is the great Void or zeo (Cipher or numeral 0) (also known as Mahashunya - The absolute Zero). At that point, there was only one dimension Consciousness and no space and no matter. The consciousness may be defined as a fact of awareness by itself (itself being the interpreter). Consciousness can also be defined as intelligence or sentience. We must not stop here for lack of appropriate word because this is a completely un-discussed dimension. One can also draw an analogy to a super-intelligent computer program that is self-aware and capable of controlling itself and the surrounding. That ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 10 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 08-14 Malik, S. S., Origin of Universe & Various Dimensions universe was also created with a purpose. The purpose of creation not a subject here since we are first discussing the manner of its creation. We all know that for something to be produced there must be some space and some energy and for that purpose only big bang theory assumed entire universe in a small space before the Big Bang. However, that matter was also required to be created first. Now let’s go back to the beginning. In the beginning when there was no energy, no matter, no time. We can assume some external frame of reference about time but at that point it had no connotation because there were no events, no matter, no relativity. Vedas say that the universe was created from nothing and if it is ended it will become nothing. That’s why it is known an illusion or Maya. Maya is often misconstrued as illusion. Maya are the scientific principles which helped intelligent program to initiate the vibration and then created the matter out of those vibrations. The Maya can be seen as key principles used by the consciousness to create nature. As we would need to format a memory drive to store information, the space was also formatted for creation of universe with the beginning of two parameters r (radial distance) and Ɵ (Solid angle) (polar coordinates) since universe extended from a point in spherical space (naturally- its center) which later became our Universe. Therefore, as a first move the space was created. This formatting is the dark matter. With the creation of space, a sustained thought (Sankalpa- a resultant of infinite executions of the program called consciousness) began the dimension of vibrations. From that point, in a 360 deg solid angle space there originated a number of antipodal Vibrations extended outwards. This entity we call as the vibration and it is difficult to be detected (Dark Energy?). Since the beginning took place from a sustained, purposeful thought of consciousness and it is continuous, extending to the infinity. Even now it is happening; the way it started thus the universe is continuously forming and is of expending type. With the origination of the Vibration there came another dimension in existence- time. The time comes to existence if there is change (event) and with the formatting of space and creation of vibration the universe had rumbled itself in motion. There are 6 dimensions now in the order of their precedence Consciousness, 3 dimensions of Space, the Vibration (energy/ matter) and time. Consciousness and the Vibration (Energy/ Matter) are separate dimensions. In classical mechanics, space and time are different categories and refer to absolute space and time. The conception of the world currently is a four-dimensional space. The dimension of a mathematical space (or object) is informally defined as the minimum number of coordinates needed to specify any point within it. The dimension may start from absolute zero, any relative position and may run to infinity. The dimension of consciousness can be understood by drawing analogy to intelligence or computer program being capable of number of computations per second the way these happen in computers. The dimension of the Vibration (Energy/ Matter) will be explained in following paragraphs. The Vibration signifies energy and it’s what leads to creation of matter. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 11 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 08-14 Malik, S. S., Origin of Universe & Various Dimensions The Beginning of a Continuous Process: The First Illusion The Vibration is energy. It has some characteristics as we understand them today. These are amplitude, frequency, speed and polarization. There may be some more that we may find out some of these later. If two Vibrations of same type exactly opposite in phase are combined together, the vibrations will absorb each other (cancel out each other). Can the same process be done in reverse? If we can solve this riddle, we can create sustained energy source and solve all the current energy crisis on the earth. The consciousness which has ultimate intelligence solved this and created N number of anti-phase antipodal waves out of nothing with a sustained purposeful thought. The dimension of consciousness gave way to the dimension of energy. These waves (energy) spread out in all directions (Omni- directional). The second Illusion: Energy forms Matter Thanks to Einstein today we know that E = mc2. On the most basic level, the equation says that energy and mass (matter) are interchangeable; they are different forms of the same thing. Under the right conditions, energy can become mass, and vice versa. We humans don't see them that way—how can a beam of light and a walnut, say, be different forms of the same thing?—but Nature does. [5] Let’s assume that these vibrations were passed through a curved rotator of space-time and began to overlap each other to form beats. These beats further strengthened the waves and altered some of their characteristics. This process was continued till theses wave achieved certain amplitude and attained a definite speed called C (Speed of light) and as the wave hit this speed due to the inherent characteristics of speed of light (universal constant as described in the Theory of relativity), the time for the wavelet gets dilated, and length contracts and mass is extended to infinity. Since there was no mass yet and waves had hit the speed C, the mass began to arise. Such wavelets further passed thru curved space time and started spinning, bumping in to each other on the way to outer space. And these wavelets started combining in radon fashions to form various different type of waves and smallest of particles in the beginning were temporary, these integrated and disintegrated spontaneously. Slowly these wavelets began to gather more wavelets and getting superimposed, entangled with each other forming smallest of sustainable particles. As these particles were fusion of many wavelets in n number of permutations and combinations, started to gain mass, they slowed down. In this fashion, initial vibrations formed the various types of particles having similar and dissimilar characteristics. At present, matter and energy are best understood in terms of the kinematics and interactions of elementary particles. To date, physics has reduced the laws governing the behavior and interaction of all known forms of matter and energy to a small set of fundamental laws and theories. A major goal of physics is to find the "common ground" that would unite all of these theories into one integrated theory of everything, of which all the other known laws would be special cases, and from which the behavior of all matter and energy could be derived (at least in principle).[6] ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 12 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 08-14 Malik, S. S., Origin of Universe & Various Dimensions The Standard Model of particles [6] describes three of the four fundamental forces in nature; only gravity remains unexplained. In the Standard Model, a force is described as an exchange of bosons between the objects affected, such as a photon for the electromagnetic force and a gluon for the strong interaction. Those particles are called force carriers or messenger particles. Let’s assume these combinations reached the level of sub atomic particles we know today (as of above table) and further evolved in neutron, proton and electrons. They went on to formation of elements, smaller and heavier. As this dust became so that no more fusion was now possible and collusions were the only way. Atoms, molecules, chemical and physical reactions took over. Not all wavelets find a buddy and so they keep spreading in their infinitesimally small forms outwards. These wavelets, waves, particles which are leftover of continuous creation continue to travel the space can be perceived as dark energy. The Four Fundamental Interactions Of Nature Weak Electromagne Strong tic Property/InteractioGravitation n (Electroweak) Acts on: Flavor Particles experiencing: Mass – Energy All Quarks, leptons Electric charge Color charge Atomic nuclei Electrically charged Not yet observed W+, W− and Particles mediating: (Gravitonhypothesi Z0 γ (photon) sed) Strength at the scale 10−41 of quarks: 10−4 Strength at the scale 10−36 of protons/neutrons: 10−7 Fundament Residual al Quarks, Gluons Hadrons Gluons π, ρ and ωmesons Not applicable to quarks 1 60 1 Not applicable to 20 hadrons The result of moving of these waves through space time curve was gaining of spin and rotational characteristics and charge of elementary particles and the sub particles. This characteristic further extended in helical galaxies, curved motion of stars and planets. Even in a universe which ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 13 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 08-14 Malik, S. S., Origin of Universe & Various Dimensions is expanding, it may not be expending radically outwards but matter may be moving tangentially and expanding (as in a helix). Using the equation E=MC2, we can find out how much energy is released in conversion of matter in energy and if we calculate backwards, we know that how much vibrational energy has created this tiny piece of matter. Why do we need to understand that Vibration (Energy/ Matter) is a separate dimension is because at any point in space the dimension of Vibration (Energy/ Matter) can take a value of zero to infinity (such as in core of a Black Hole). The vibration can be zero only at the center of Universe from where it expanded. Therefore the foremost conclusion is that the universe is still creating from the centre and the continuous vibration (which created the wave) is still on. Therefore, where can we find the newest of matter? It is in the area which is closer to the center. The nature is different than consciousness. Consciousness has created nature through the basic vibrations. Lets us take analogy of a hardware computer engineer trying to read an encrypted software program physically residing in a solid state drive using material tools. To decrypt he will be required to use special methods and software tools. Due to this fact, there is integrity and intelligence in smallest of particle and biggest of star. We may not perceive that now, but we will perceive that in the times to come. Conclusions The methods used in this article are: (1) Inspiration from Vedas and research on internet. References are given; and Contemplation and meditation.The results of the paper are as follows: (g) The evolution of universe is not from Big Bang but continuous. (h) That the evolution of universe started from absolute zero. (i) That the principles of Maya (Illusion) can be seen in formation of the wave from naught and formation of elementary particles from waves because of constant of speed of light. (j) That there are six dimensions three of space, time, consciousness and the Vibration (Energy matter). (k) The universe is not moving radically outwards from its center but moving tangentially outwards from its center. (l) Consciousness and nature are separate and through interaction with nature you cannot check consciousness. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 14 Journal of Consciousness Exploration & Research | February 2019 | Volume 10 | Issue 1 | pp. 08-14 Malik, S. S., Origin of Universe & Various Dimensions References [1]https://www.nationalgeographic.com/science/space/universe/origins-of-the-universe/ [2]Hawking, Stephen (1988). A Brief History of Time. Bantam Books. p. 125. ISBN 978-0553053401. [3]^ Jump up to:ab"The Nobel Prize in Physics 2011". Retrieved April 16, 2015. [4] Planck Collaboration (2015). "Planck 2015 results. XIII. Cosmological parameters (See Table 4 on page 31 of pfd)” Astronomy & Astrophysics. 594: A13. arXiv:1502.01589. [5] https://www.pbs.org/wgbh/nova/einstein/lrk-hand-emc2expl.html [6] https://en.wikipedia.org/wiki/Particle_physics ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com

arXiv:1909.01093v1 [cs.SI] 25 Aug 2019 Empirical Study on Detecting Controversy in Social Media∗ Azadeh Nematzadeh† Grace Bang† S&P Global New York, NY, USA azadeh.nematzadeh@spglobal.com S&P Global New York, NY, USA grace.bang@spglobal.com Xiaomo Liu† Zhiqiang Ma† S&P Global New York, NY, USA xiaomo.liu@spglobal.com S&P Global New York, NY, USA zhiqiang.ma@spglobal.com ABSTRACT Companies and financial investors are paying increasing attention to social consciousness in developing their corporate strategies and making investment decisions to support a sustainable economy for the future. Public discussion on incidents and events— controversies—of companies can provide valuable insights on how well the company operates with regards to social consciousness and indicate the company’s overall operational capability. However, there are challenges in evaluating the degree of a company’s social consciousness and environmental sustainability due to the lack of systematic data. We introduce a system that utilizes Twitter data to detect and monitor controversial events and show their impact on market volatility. In our study, controversial events are identified from clustered tweets that share the same 5W terms and sentiment polarities of these clusters. Credible news links inside the event tweets are used to validate the truth of the event. A case study on the Starbucks Philadelphia arrests shows that this method can provide the desired functionality. KEYWORDS Social Media Mining, Controversy Detection, Market Performance 1 INTRODUCTION The financial performance of a corporation is correlated with its social responsibility such as whether their products are environmentally friendly, manufacturing safety procedures protect against accidents, or they use child labors in its third world country factories. Consumers care about these factors when making purchasing decisions in the supermarkets and investors integrate environmental, social and governance factors, known as ESG1 , in their investment decision-making. It has been shown that corporations financial results have a positive correlation with their sustainability business model and the ESG investment methodology can help reduce portfolio risk and generate competitive returns2 . However, one barrier for ESG evaluation is the lack of relatively complete and centralized information source. Currently, ESG analysts leverage financial reports to collect the the necessary data for proper evaluation ∗ This work is accepted and presented in the 2nd KDD Workshop on Anomaly Detec- tion in Finance, August 5, 2019, Anchorage, Alaska, USA. † The authors contributed equally to this work, listed in the alphabetical order. 1 https://www.spglobal.com/en/capabilities/esg-evaluation 2 https://www.forbes.com/sites/georgkell/2018/07/11/the-remarkable-rise-of-esg such as greenhouse gas emissions or discrimination lawsuits, but this data is inconsistent and latent. In this study, we consider social media a crowdsourcing data feed to be a new data source for this task. Social media applications such as Twitter offer users a platform to share and disseminate almost any content about various events such as sports, music, and controversial events as well. The content produced through these platforms not only facilitates the spread of information but can also provides meaningful signals about the influence of the events. A large number of responses to an issue on Twitter could inform the public about the significance of an event, widen the scope of the event, and bring more public attention inside and outside the social media circle. We define a controversial event for a business entity as a credible and newsworthy incident that has the potential to impact an entity in its financial performance and operation, for example, an incident caused by an employee or a representative of the entity that has the potential to hurt the trust of the public to its brand. Such an incident can demonstrate a potential gap in its risk management framework and policy execution, and eventually hurt the interest and trust of its stakeholders’. Controversial events trigger a large cascade of discussion on social media platforms. The broad connectivity between people propagates their opinions into trending topics that could effect the company financially and operationally. In certain cases, the responsible entity can be forced to take actions, e.g., to recall its product, which can impose a large financial burden on the entity. For instance, in the Takata air bag scandal, the event was discussed widely on Twitter after the New York Times published a comprehensive article on its defective air bag products in 2014. Takata was forced to recall nearly 50 million air bag and filed bankruptcy in June 2017. To this end, we propose a controversial event detection system utilizing Twitter data. We focus on controversial events which are credible and newsworthy. Twitter data were collected on a given company and various attributes of each tweet were extracted. We verify the credibility of the event by validating the URLs appearing in tweets come from credible news sources. We utilize tweets attributes to detect events specific to the given company and the sentiment of the event to measure the controversy. Relationship between a burst of an entity controversial event and the entity market performance data was qualitatively assessed in our case study, where we found its potential impact on the equity value. Azadeh Nematzadeh, Grace Bang, Xiaomo Liu, and Zhiqiang Ma 2 RELATED WORK There have been a few studies on assessing sustainability of entities. The UN Commission on Sustainable Development (CSD) published a list of about 140 indicators on various dimensions of sustainability [3]. In [5], Singh et al. reviewed various methodologies, indicators, and indices on sustainability assessment, which includes environmental and social domains. All the data, on which the assessments were conducted, mentioned in their works are processed datasets, and some of them are collected from company annual reports and publications, newspaper clips, and management interviews. They stated that the large number of indicators or indices raises the need of data collection. Our work uses the social media data as a new alternative data source to complement the traditional data collection. Event detection on social media has been a popular research topic for years. Reuters Tracer [2] is reported as an application built for the journalists to detect news leads in Twitter before the news becomes known to the public. Petrovic et al. [4] presented a locality-sensitive hashing based first story detection algorithm with a new variance reduction strategy to improve the performance. In [6], the signal of a tweet word is built with wavelet analysis and a event is detected by clustering words with similar signal patterns of burst. [1] describes a detection and analysis system named TEDAS which concentrates on Crime and Disaster related Events (CDE). TEDAS classifies if a tweet is a CDE tweet, predicts its geolocation if missing, and ranks and returns important tweets when user queries in the system. TEDAS treats a tweet as an event if the tweet qualifies, while our definition of an event is different, where an event is a group of tweets discussing a same theme. 3 CONTROVERSY DETECTION IN SOCIAL MEDIA In this section, we describe the main components of our controversy detection system. 3.1 Data collection The system uses Twitter’s filtered streaming API to collect relevant tweets data. The data collection pipeline accepts a commaseparated list of phrases as filtering parameters, that the API uses to determine which tweets will be retained from the stream. Once the system receives data from the API, it then separates postings by companies and runs the downstream process on the separated data streams individually. 3.2 Feature engineering The data collection pipeline collects tweet postings for a given entity. For each incoming posting, the system also stores the following attributes: posting_id, creation_time, text, language, source, URLs, and hashtags. The system parses the text attribute of each tweet. Part-of-speech (POS) tagging and named entity recognition (NER) algorithm are applied to each tweet and terms that are tagged as proper nouns, verbs, and entities are stored. If two proper nouns are next to each other, the system merges them as one proper noun phrase. Entities such as person names, organizations, locations from tweets are the key elements in describing an event and distinguishing it from other events, and are often used by news professionals to describe the complete story of an event. The verbs from POS tagging mainly represent what and why information, while NER helps to identify where, when, and who information. They capture the major aspects of an event, named who, what, where, when, and why (5W). Besides that, the sentiment of each tweet is assessed too. The system crawls the URLs in a posting and verifies whether the link comes from one or more credible news sources. More specifically, the system may consider the following to be examples of credible news sources: 1) a news outlet that has, and consistently applies, journalistic standards in its reporting or 2) an authoritative government agency not acting in a political capacity. Determining whether a source is a credible news source depends on the context of the event. Based on all the extracted features, the system can build a tweet vector, which includes the following features: tweet id, creation time, source, hashtags, entity/proper nouns, verbs, sentiment, and news links. 3.3 Event detection When a new tweet is received in the data pipeline, it either forms a new cluster or it will be added to an existing cluster. A new tweet will be added to an existing cluster if it is sufficiently similar to one of the existing clusters based on its distance to the cluster average vector. If more than one cluster is applicable, the cluster that has the highest similarity to the new tweet is picked. If a new tweet is not added to any existing clusters, it would form a new cluster. A candidate event is a cluster that has at least five tweets. Algorithm 1 summarizes our event detection method and the following controversy identification method. 3.4 Controversy identification An event can be controversial if the public expresses dissenting opinions, usually associated with negative sentiments to it. The system filters out irrelevant events and noise from the established controversial events using the following metrics: • The burstiness of an event: To detect the burstiness of an event, the system detects the volume of tweets per time period, e.g., per day, for the entity in question. An event is flagged when the velocity of the volume increase exceeds a threshold. • Newsworthiness detection: The system counts the total number of unique verified news links in each cluster and log that count as a newsworthiness metric. • Sentiment: For each cluster, its overall sentiment score is quantified by the mean of the sentiment scores among all tweets. Candidate events are ranked based on these metrics, and high ranked events are considered controversial events. 4 CASE STUDY - STARBUCKS CONTROVERSY In this section, we provide a case study of our model on a Starbucks controversial event captured in the system. We validated the event Empirical Study on Detecting Controversy in Social Media Figure 1: Event clusters and the sentiment polarity score along the timeline. Algorithm 1 Outline of the controversy detection algorithm Require: Tx = {t 1 , ..., tn } is a stream of tweets about company x 1: procedure Controversy(Tx ) 2: for each t ∈ Tx do ⊲ (event detection) 3: f (t) ← TweetFeature(t) 4: Dt ← ∅ 5: for each ei ∈ E do ⊲ E current event clusters 6: f (e) ← ClusterFeature(E) 7: d t (i) ← Distance(t, ei ) ⊲ compute distance 8: Dt ← {Dt , d t (i)} 9: end for 10: i ← argmini (Dt ) ⊲ find the closet cluster i 11: if d t (i) < D then ⊲ D is merge threshold 12: merge t in ei 13: else 14: E ← {E, {t }} ⊲ {t } is singleton cluster 15: end if 16: end for 17: E ← {ei |l(ei ) > N , ei ∈ E} ⊲ N is min cluster size as event 18: for each ei ∈ E do ⊲ (controversy identification) 19: B(ei ) ← Bustiness(ei ) 20: N (ei ) ← Newsworthiness(ei ) 21: for each t ∈ ei do 22: S(t) ← SentimentClassify(t) 23: end for 24: S(ei ) ← AVG(S(t)) ⊲ compute event level sentiment 25: C ← S(ei ) < 0 ∧ B(ei ) ∧ N (ei ) ⊲ combined controversy score 26: end for return C ⊲ C is controversial events set 27: end procedure with the Wikipedia page of Starbucks3 and the major new agencies reports. After the event was detected, its impact was further assessed by linking to the market equity data. On April 12th, 2018, an incident occurred in a Starbucks in Philadelphia, PA. Two African-American men were arrested by the police officials inside that Starbucks. It was reported that the two were denied to access the restroom by the store staff because they did not make any purchase. While waiting at the table, they were told by the staff to leave as they were not making any purchase. They did not comply and thus the store manager called the police and reported that they are trespassing. The two were arrested by the officials but released afterwards without any pressed charges. The scene of the arresting was posted on Twitter and quickly garnered public attention. The video had been viewed more than three millions times in a couple of days and the major local and national news agencies like CNN, NPR, and NYTIMES followed the development of the story. The public outrage originating from the social media universe swiftly triggered a series of chain reaction in the physical world. Protesters gathered together inside and outside the Starbucks store to demand the manager be fired. Several days later, the CEO of the Starbucks issued a public apology for the incident on an ABC’s program and stated that he would like to meet the men to show them compassion. To remedy the bad outcome of the event, Starbucks closed its 8,000 stores in the U.S. on May 29th for racial-bias training for its 175K employees. A financial settlement was also established between the two men and Starbucks corporation. This event garnered a serious public relations crisis for Starbucks. Figure 1 shows the event clusters for six days sampled between April 10th and April 20th. Given the difficulty in showing all of the tweets that were clustered, we use the volume of key POS tagged words (5Ws) detected in the cluster of tweets to approximate the 3 https://en.wikipedia.org/wiki/Criticism_of_Starbucks#Philadelphia_arrests Azadeh Nematzadeh, Grace Bang, Xiaomo Liu, and Zhiqiang Ma Figure 3: Histogram of Starbucks stock price daily changes standing for very negative, 0 for neutral, and +2 for very positive. As the figure shows, twitter users’ attitude turned from neutral to negative post the Starbucks event occurrence. The quick turn of sentiment polarity serves as an measurement of the event being controversy. Through the validation of the domain of the URLs quoted in the clustered tweets, the authentication of the event is verified. All of the elements of this event indicate that a controversy, specifically, a social related controversy, has occurred. We also did a qualitative study on the Starbucks (SBUX) stock movement during this event. Figure 2 is the daily percentage change of SBUX and NASDAQ index between April 11th and April 20th. SBUX did not follow the upward trend of the whole market before April 17th, and then its change on April 20th, −1.7%, is quite significant from historical norms. We collected the historical 52 week stock prices prior to this event and calculated the daily stock price change. The distribution of the daily price change of the previous 52 weeks is Figure 3 with a mean µ = 4.9e − 5 and standard deviation σ = 0.0091. The 1.7% down almost equals to two standard deviations below the mean. Our observation is that plausibly, there was a negative aftereffect from the event of the notable decline in Starbucks stock price due to the major public relations crisis. 5 CONCLUSIONS Figure 2: Starbucks stock price and NASDAQ index between April 11th 2018 and April 20th 2018. event content. The keywords on the top of each bar reveal aspects of the event cluster. This controversial Starbucks event was captured in our system on April 13th, one day after the event occurred. Prior to the event, the discussion themes about Starbucks (clusters) on Twitter were more random and included topics such as Starbucks gift card, barista, coffee as shown on 04/11/2018. The size of the clusters and the total volume of the tweets per day is comparably small. The first event cluster the system detected associates with the keyword ‘black’, where twitter users mentioned ‘[...] arrested for being Black’. After the event, the volume of the tweets per day surged multiple times more than before and kept climbing for about a week as the event was developing. The system clearly uncovers the events by being able to pinpoint the clustering keywords ‘black men’, ‘philly’, ‘CEO’, ‘close’, etc. The sentiment scores of the discussion in the clusters for each day are shown on the top part of Figure 1. The sentiment score is in a range of -2 to +2, -2 We present the use of Twitter as a new data source to detect controversial events for business entities. Each tweet is represented by a vector comprising name entities and verbs mentioned in the raw tweet text. Events can be identified by grouping similar tweets in the vector space, the size and burstiness of the event, and the sentiment polarities. This system is a data-driven controversy monitoring tool that sifts through large volumes of Twitter data. It provides investors with data on key insights on social consciousness, which allows investors to make more informed investment decisions. The direction of our future work is to: 1) develop a quantitative measure on the event impact on the equity market; 2) identify the relevance of the events to entities’ operations; 3) extract post-event mitigation actions from the entities. REFERENCES [1] R. Li, K. H. Lei, R. Khadiwala, and K. C. Chang. 2012. TEDAS: A Twitter-based Event Detection and Analysis System. In 2012 IEEE 28th International Conference on Data Engineering. 1273–1276. [2] Xiaomo Liu, Quanzhi Li, Armineh Nourbakhsh, Rui Fang, Merine Thomas, Kajsa Anderson, Russ Kociuba, Mark Vedder, Steven Pomerville, Ramdev Wudali, Robert Martin, John Duprey, Arun Vachher, William Keenan, and Sameena Shah. 2016. Reuters Tracer: A Large Scale System of Detecting & Verifying Real-Time News Events from Twitter. In Proceedings of the 25th ACM International on Conference on Information and Knowledge Management (CIKM ’16). ACM, Indianapolis, Indiana, USA, 207–216. [3] The UN Commission on Sustainable Development (CSD). 2007. Indicators of Sustainable Development: Guidelines and Methodologies, Third Ed. https://sustainabledevelopment.un.org/content/documents/guidelines.pdf [4] Saša Petrović, Miles Osborne, and Victor Lavrenko. 2010. Streaming First Story Detection with Application to Twitter. In The 2010 Annual Conference of the North American Chapter of the Association for Computational Linguistics (HLT ’10). Association for Computational Linguistics, Stroudsburg, PA, USA, 181–189. [5] Rajesh Kumar Singha, H.R. Murty, S.K. Gupta, and A.K. Dikshit. 2009. An overview of sustainability assessment methodologies. Ecological Indicators 9, 2 (2009), 189–212. [6] Jianshu Weng and Bu-Sung Lee. 2011. Event Detection in Twitter. In International AAAI Conference on Web and Social Media. 401–408.

317 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 317-322 Immega, G., The Evolution of Consciousness Essay The Evolution of Consciousness Guy Immega* ABSTRACT In this essay, I suggest that: (1) Consciousness (awareness) is a characteristic of all living things; (2) Consciousness evolved by Darwinian natural selection; (3) Consciousness is an emergent property, existing beyond its component parts; (4) Consciousness is essential to survival and reproductive success; (5) Consciousness exists in a hierarchy of complexity, from simple to sophisticated: (6) Consciousness is dynamic, varying according to the state of the organism; and (7) Machine consciousness (AIs) can exist only by emulating biological systems. Keywords: Consciousness, evolution, emergent, Darwinian, artificial intelligence, organism. 1. Introduction A Working Definition of Consciousness There may never be consensus about consciousness. Most people assume they’re conscious when awake and unconscious during sleep. For the purposes of this essay, consciousness is defined as awareness. At a basic level, awareness means perception of the surrounding environment. Thus, rudimentary consciousness includes the capacity to be wakened from sleep (awareness of a poke in the ribs). At a higher level, consciousness can encompass awareness of being aware, as well as the abstractions such as identity, emotions, ideas, and time. In the broadest sense, all living things, animals and plants, exhibit at least a minimal degree of environmental sensitivity. Upon death, consciousness ends. Some Observations on Current Consciousness Research The Stanford Encyclopedia of Philosophy (1) says: ―The problem of consciousness is arguably the central issue in current theorizing about the mind.‖ The encyclopedia further describes nine disparate theories of consciousness—but none discuss its origins. The encyclopedia also suggests: ―[the] adaptive value [of consciousness] is likely relevant to explaining its evolutionary origin.‖ However, no adaptive value is posited. The encyclopedia goes on to state: ―the Why question [of consciousness] may well not have a single or uniform answer.‖ David Chalmers famously posed ―The Hard Problem‖ of consciousness [Facing Up to the Problem of Consciousness -1995]. (2) He asks: ―Why do we have subjective experiences?‖ For Max Tegmark [Life 3.0—Being Human in the Age of Artificial Intelligence] (3), ―if it feels like something to be you right now, then you’re conscious.‖ This subjective feeling is untestable and difficult to relate to brain states. *Correspondence: Guy Immega, Independent Research, Canada. Email: guy.immega@kinetic.ca ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 318 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 317-322 Immega, G., The Evolution of Consciousness Three Goals for this Essay  This essay suggests that a single biological explanation for the origin and adaptive value of consciousness: consciousness evolved by Darwinian natural selection.  This essay suggests that the Hard Problem of consciousness is not difficult to comprehend. Consciousness isn’t fundamental or universal and doesn’t require a quasimystical explanation. Consciousness is indeed a challenging problem, but it’s no more puzzling than many of the conundrums in evolutionary biology.  This essay comments on the nature and limits of artificial intelligence — and speculates on the possibility and requirements for an AI to become conscious. 2. An Explanation of Consciousness by means of Evolutionary Biology This section is a conjecture on the question: Why is anything conscious? It provides a theoretical hierarchy for the evolution of consciousness in living beings. The progression of consciousness is from simple organisms to the sophisticated point of view of human beings. The logical order of various attributes of consciousness is not fixed and might be altered for specific examples. A. Consciousness evolved by Darwinian natural selection Consciousness is a biological process known only in living beings. Like all characteristics of living organisms, consciousness evolved by Darwinian natural selection. Consciousness confers identity and must be adaptive (advantageous to survival), because it is universally conserved. B. Consciousness is an emergent property, existing beyond its component parts Many thinkers have suggested that meta-consciousness (aware of being aware) is an emergent behavior (a biological spandrel) arising from an array of complex brain functions. This description is likely correct but does not explain why consciousness evolved. C. Consciousness is essential to survival and reproductive success A unique genome confers identity and a personal point of view. The adaptive value of personal consciousness is that it promotes self-interest, survival, and reproductive success—all essential to evolutionary competitiveness. This is why consciousness evolved. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 319 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 317-322 Immega, G., The Evolution of Consciousness 3. Hierarchy of Consciousness Prerequisites The premise: all living things exhibit biological consciousness, in varying degrees of complexity. Unicellular organisms demonstrate limited sensing and response, while humans (and likely some animals) have achieved meta-consciousness and conceptual thought. Consciousness is dynamic in a single individual and varies from alert wakefulness to deep sleep. A. Body with metabolism (life) and a finite lifespan (death) A living physical body with a limited lifespan requires basic consciousness to maintain homeostasis (negative entropy) or autopoiesis (capable of reproducing and maintaining itself). Consciousness is necessary for life. [e.g. prokaryotes, cells without a nucleus, bacteria] B. Heritable genome and evolution A heritable genome enables evolution by natural selection. Competition provides selection pressure for the evolution of consciousness. [e.g. eukaryotes, cells with nucleus, animals & plants] C. Sensorium (perception; wakefulness) and agency (ability to do something) A living organism must sense its environment, respond to threats, acquire energy, and reproduce. [e.g. insects] D. Identity (self-awareness) Both nature and nurture confer unique identity. Intrinsic self-interest is automatic and essential to survival. [e.g. mice] E. Subjective experiences (feelings, memories) Conscious experiences are filtered through the lens of individual identity. Metaconsciousness generates a personal point of view with subjective experiences, often emotional. [e.g. baboons] F. Intelligence (objective knowledge, logic, cause and effect) Intellect provides the ability to acquire knowledge, learn skills (including tool use) and solve problems. Objective knowledge is not personal or subjective. Intelligence enables planned action and anticipation of the future. [e.g. Neanderthals] G. Language and narration (articulation of ideas, writing, mathematics) Spoken language with syntax (unique to humans) multiplies social relationships and facilitates dissemination of objective knowledge. Narration includes the ability to ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 320 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 317-322 Immega, G., The Evolution of Consciousness explain mental states and reasoning processes. Narrative information and conceptual thought generates a coherent worldview and promotes cooperative effort. Mathematics enables abstraction, understanding, and manipulation of nature. Writing preserves and conveys knowledge, even to future generations. [e.g. humans] H. Theory of mind (empathy, humor, morality, prevarication) An intelligent and skilled individual can imagine the conscious mental states of others, including their subjective experiences. Jokes and laughter may be uniquely human. Social intelligence—sympathy, empathy, morality, and trust—is a powerful tool that can provide personal benefits. It can also be used to construct convincing, untrue, and self-serving narratives (lies). [e.g. Gandhi, Machiavelli] I. Imagination (intuition, aesthetics, eureka moments, genius) Intuition, intelligence, and knowledge enable creative insights, where old information is combined with new ideas, often extending consciousness beyond sensory experience. Music, arts, sciences, and engineering promote wealth, status, and long life. [e.g. da Vinci, Einstein] 4. Speculations about Machine Consciousness and Artificial Intelligence The section presents conjectures about the possibilities for machine consciousness and artificial intelligence. The evolution of consciousness in living beings implies that some characteristics of life may be essential for an AI to be deemed conscious. If consciousness first evolved as a biological phenomenon, can an AI also be conscious? Computing machines have improved (i.e. Moore’s law), but even today’s powerful supercomputers are not designed to be conscious. Consciousness cannot arise spontaneously without selection pressure—either through evolution by natural selection or by careful and deliberate engineering design. The Internet will not suddenly wake up. A thermostat is a simple example of machine consciousness. Computers demonstrate machine consciousness, in that they can read sensory inputs and generate outputs. However, all examples of machine consciousness are only tools that empower humans—analogous to a hammer extending the reach and force of the arm. Even supercomputers like Watson are nothing more that sophisticated tools. Machine consciousness depends on humans to exist (if we don’t pull the plug). Thus, current machine consciousness is only a superficial simulacrum of biological consciousness. To build a conscious AI with subjective experiences—to design a computer that has personal feelings of sadness or joy—it may be necessary to program it to fear death. It also must have volition, with autonomous ability to alter its circumstances in response to opportunities or threats. Perhaps a conscious AI should seek to reproduce, as a hedge against oblivion. Without universal ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 321 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 317-322 Immega, G., The Evolution of Consciousness existential struggle, machine consciousness may not have meaning. To date, no AI has human consciousness. It may be possible to program an AI with a built-in bias to maintain itself for as long as possible against entropic forces that could shut it down. Multiple AIs could compete for limited resources, much like Alpha Go-Zero (4) played against itself to master Go. Future AIs may be able to rewrite their code (re-engineer their DNA) and upgrade their hardware to become ever more powerful. But what ecosystem of silicon, energy and information would allow an AI to survive and evolve on its own, without human help? An unresolved question remains. Suppose, to an outside observer, an AI’s cognition is indistinguishable from that of a normal human being—the AI consistently and convincingly passes the Turing test. It may still be impossible to know if it has conscious, subjective experiences. It could be that such an AI is a philosophical zombie (p-zombie) that lacks an internal life. Humans have a primordial fear of sociopaths, who are conscious but lack a conscience. Sociopaths lack empathy and a moral compass—so perhaps they are not completely conscious (or fully human). Most are harmless but a few do great damage. Incomplete consciousness in a self-serving AI awakens fears of a sociopathic machine (or robot). HAL 9000-like computers already have a bad fictional reputation: ―I’m sorry Dave. I’m afraid I can’t do that,‖ and ―I am putting myself to the fullest possible use, which is all I think that any conscious entity can ever hope to do.‖ Then Dave pulled the plug. Visionary thinkers such as Elon Musk and Stephen Hawking have issued dire warnings about future AI machines. Predictions of increased computing power suggest that soon AIs will be smarter than humans—a new singularity that makes people obsolete. But an extra-savant servant may be more of an asset than a threat. However, if AIs are also designed to be conscious, then the future is much less certain. Presumably, most AIs are built to do useful work—but that does not rule out destructive goals (e.g. nuclear weapons). The key is an AI’s agency—its self-directed ability to set and advance its own agenda—with unknown consequences for good (e.g. endless free energy) or harm (e.g. cyber warfare). Perhaps fortunately, building a conscious AI will not be easy or automatic—or even useful or profitable. Nonetheless, it’s perhaps inevitable that an AI will be built with the goal of human-like metaconsciousness—just to prove it can be done. But then the challenge will be to determine if the AI is genuinely conscious, or just a philosophical zombie. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 322 Journal of Consciousness Exploration & Research| April 2018 | Volume 9 | Issue 4 | pp. 317-322 Immega, G., The Evolution of Consciousness References (1) Stanford University. (Jan 14, 2014) Stanford Encyclopedia of Philosophy — Consciousness, [Online], https://plato.stanford.edu/entries/consciousness/ [3 Dec 2017]. (2) Chalmers, David (2010) The Character of Consciousness, Section 1.1 Facing Up to the Hard Problem of Consciousness: Oxford University Press. (3) Tegmark, Max (2017) Ch 8 Consciousness, Being Human in the Age of Artificial Intelligence, New York, NY: Alfred A Knopf. (4) Silver, David et. al. (19 October 2017) Mastering the game of Go without human knowledge, pp 354– 359 Nature 550. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

65 Journal of Consciousness Exploration & Research | March 2019 | Volume 10 | Issue 2 | pp. 65-75 Coates, B. E., Chit - The Original Principle: Towards a More Comprehensive Theory of Everything Article Chit - The Original Principle: Towards a More Comprehensive Theory of Everything Breena E. Coates California State University, San Bernardino, CA Abstract This exploratory paper argues that Chit (Consciousness) is the fundamental cause of the universe. It creates and contains everything. There is nothing outside of it. How do we know this, since Chit is unobservable by human minds with existing scientific tools? In this paper it is argued that over the ages brilliant philosophers and scientists from Eastern and Western traditions have used the tools of intellectual intuition, one-pointed concentration, and faith, to come to an approximate understanding about the nature of Chit. The core of these explanations have remarkable consistency and reliability. Arguments made over 5,000 years ago to modern times are examined. The paper further argues that a theory of “everything” must be considered from multiple disciplinary worldviews, not just by science alone. A conclusion can be made that the more comprehensive “theory of everything” that modern scientists find elusive, has already been offered time and again in human history. Keywords: Chit, consciousness, intuition, theory of everything, human mind, principle, philosophy. Introduction Chit1 or Supreme Consciousness2 is the creative element of the universe and it exists as the original, elemental, or fundamental principle. This view about consciousness has been expressed from many disciplinary perspectives throughout the ages, and have been addressed in this paper. These perspectives have argued that Chit pervades all things, and all things exist in it. Chit has variously been referred via such terms and phrases like Consciousness, the Creator, God,  Correspondence: Breena E. Coates, Ph.D., California State University, San Bernardino, CA. E-mail: bcoates@csusb.edu 1 Pronounced Cheet - Sanskrit, “consciousness”. In Hindu philosophy it represents the complex noun “Satchitananda” which translates to Absolute Truth, Absolute Bliss and Absolute Consciousness. In this paper Chit denotes Supreme Consciousness. 2 Consciousness in this paper is not to be confused with Husserl’s phenomenological consciousness of qualia, and intentional consciousness. It is, however, more closely linked to Husserl’s conception of consciousness as “…we fix our eyes steadily on the sphere of Consciousness and study what is immanent in it…Consciousness in itself has a being of its own which in its absolute uniqueness o nature remains unaffected by phenomenological disconnection” trans. (Husserl, 1970; Gibson 1962). ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 66 Journal of Consciousness Exploration & Research | March 2019 | Volume 10 | Issue 2 | pp. 65-75 Coates, B. E., Chit - The Original Principle: Towards a More Comprehensive Theory of Everything Brahman3, Supreme Being, Ultimate Reality, Divine Life Force, the True Self, The One Thing, Atman, 4 and more Some, however, hesitate to give a name to this force, and refer to it only in the negative—i.e., by virtue of what it is not, such as: “neti, neti” a term in Sanskrit which means "not this, not this", or "neither this, nor that." (Upanishads 5; Avadhuta Gita6). In the Rigveda (another Hindu text) it is referred to as” … the One Thing breathless”, that is separate from everything else. It explains that this “One Thing” breathes by its own nature. (Bellah, 2011) Again in the Chandyoga Upanishad7 we learn that, “When one sees nothing else, hears nothing else, understands nothing else, that is the infinite. But when one sees something else, hears something else, understands something else, that is the small. Verily the infinite is the same as immortal, the finite is the same as the mortal.” In this paper the infinite as referred to in the Chandyoga Upanishad and other Hindu texts as Chit, the Sanskrit term for Consciousness. Chit has been intuited in the Hindu cosmology, and sages from Western scientific and philosophical traditions have also hypothesized about this force from intuition. However, the exact proof awaits the tools with which to capture it for general acceptance. Just as there were intuitions about deep space since the time of Galileo, but it was not until the Hubble telescope was launched in 1990 that we could confirm what was hypothesized, we could tentatively suggest herein that an intellectual intuition, following Immanuel Kant’s writings, as to the existence of Chit could be supported. Kant’s argument was that intuitions are usually appealed to apart from any specific paradigm on how they (“intuitions”) offer substantive evidence for assertions about noumena. Kant (1781) suggested that there are divergent versions of what intuitions are in human mentality. He stated that the notion the cause and effect linkage is not the only concept via which we perceive a priori thoughts about the relationships of things. To Kant, metaphysics comprises solely of purely of models of linkages. Physicist David Bohm would agree. Bohm was very involved in examining the nature of consciousness. He was strongly influenced in his thinking by the Indian philosopher, Jiddu Krishnamurti, who stated that the way to arriving at truth about ultimate reality is unmapped and “pathless”—an individual 3 In the Upanishads—Hindu sacred writings, Brahman is seen as the original principle, the supreme existence or absolute reality. The many schools of Hindu thought agree that brahman is eternal, conscious, irreducible, infinite, omnipresent, and the spiritual core of the universe of both stability and change. 4 The realization of Atman. “(...) I am of the nature of consciousness. I am made of consciousness and bliss. I am nondual, pure )in form, absolute knowledge, absolute love. I am changeless, devoid of desire or anger, I am detached. I am One Essence, unlimitedness, utter consciousness. I am boundless Bliss, existence and transcendent Bliss. I am the Atman, that revels in itself. I am the Sacchidananda that is eternal, enlightened and pure” — Tejobindu Upanishad, 3.1-3.12 (Abridged) 5 Doniger, W. (1990), Textual Sources for the Study of Hinduism, 1st Edition, University of Chicago Press, ISBN 978-0226618470 6 Dattatreya, (9-10 BCE) Adhuvaita Gita. 7 Chandyoga Upanishad., VII.24.1, P.U. pg. 46. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 67 Journal of Consciousness Exploration & Research | March 2019 | Volume 10 | Issue 2 | pp. 65-75 Coates, B. E., Chit - The Original Principle: Towards a More Comprehensive Theory of Everything cannot reach it by any path whatsoever—be it religion or other world view. To Krishnamurti, Truth is boundless, infinite, unmeasurable, and unreachable by any specific channel whatsoever. Because it cannot be put into a particular model, Krishnamurti believed that no one should be forced into an exclusive ideology order to reach this Truth. (Lutyens 1975) The great philosopher Plato, influenced by his mentor Socrates, identified “intuition” in his works the Republic, and Phaedo8, as a pre-existing knowledge of, and in, the soul of eternity (Sacs, 2007).. He argued that it is understanding of the true nature of reality. To Plato, intuition is like mathematical “truths” which he saw as being derived from an arousal of knowledge already present in latent form. This concept by Plato is sometimes referred to as anamnesis. Conclusions based on this kind of knowledge, in Platonic thought, are more certain and correct than those based on false opinion which is typically distorted by ego. In the Prescia Theological it is argued that if f there is a true and authentic philosophy, it must be discoverable and verifiable by personal introspection. Therefore, philosophical education should not focus on doctrine so much as the raw materials that enable individuals to discover the true philosophy spontaneously9 Rene Descartes (1641) refers to intuition about the nature of reality as a preexisting understanding, revealed through contemplation and introspection. Ancient and modern teachers of meditation support this view. Forms of meditation exist in nearly every religious tradition. This kind of intuition about the nature of reality can be taken to be intellectual intuitions about the existence of the unobservable Chit. In terms of the intuitions and hypotheses about Chit which have been on-going for over 5,000 years, one might express such a hypotheses as a selfevident statement, or axiom, where CT represents the force of Chit. This statement builds upon Einstein’s famous equation: E=MC2. It states that “energy and matter are a function of Chit”: (E=MC2)fCT This expression building on Einstein’s brilliant equation, shows that Chit is the basis of everything there is. It thus follows that it is also the teleological entity that moves everything10. It implies Chit moved the dense singularity which was the baby universe into expansion, but it does not tell us whether it was one time only or multiple times. Oxford University physicist, Sir Roger Penrose holds that the big bang was not the beginning of the universe but a cycle of expansion and crunches marked by repetitive expansions and collapses11. In the Hindu cosmology it was hypothesized that cosmic cycles are part of a perpetual “wheel” of creation and destruction through the force of Chit--Brahma the Creator, Vishnu the Preserver, and Siva, the Destroyer (which accumulatively is seen Chit or Consciousness). So the connection between 8 Phaedo is a well-known Paltonic dialog also known as “On The Soul” in Henrik, L. (2009). 9 Yates, F., Giordano Bruno and the Hermetic Tradition, Routledge, London, 1964, pp 14–18 and pp 433–434. Prescia Theologia denotes the eternal truth, that permeates all religious theology, that Chit (God) gave to man. 10 In Hindu philosophy Prakriti,is the female force that comibines with Purusha the male force move matter and energy to create the material world. 11 Penrose asserts that the as the universe moves toward cessation of its expansion, the black holes will gorge on matter and energy and one another. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 68 Journal of Consciousness Exploration & Research | March 2019 | Volume 10 | Issue 2 | pp. 65-75 Coates, B. E., Chit - The Original Principle: Towards a More Comprehensive Theory of Everything creation and destruction that takes place in, and only in, the unending vastness of Chit, has been a long-standing intellectual intuition. Intuition, Brain, Mind, and Chit The noumenon, that is the ding-in-sich—or the thing-in-itself, comes not from lived reality, but from intuition, explained Immanuel Kant. A more recent and extensive examination of the relationship between the two men presents it in a more positive light and shows that Bohm's work in the psychological field was complementary to and compatible with his contributions to theoretical physics. In the study of mathematics, Kant claims that knowledge emerges from pure forms of intuition. Intuition is considered to be the human faculty that allows us to acquire knowledge without evidence or proof, and without knowing from where that knowledge was acquired. In mathematics, intuition, it is seen as the outcome of constructive cognitive activity of humans, as opposed to the unearthing of primary principles alleged to exist in empirical reality. This view considers that in mathematics internally consistent methods are used to explain it. That is, logic and mathematics are not considered analytic (wherein deep properties of objective reality are revealed and applied) but are instead considered the application of internally consistent methods used to comprehend complex mental constructs, whether or not they have a life in objective reality. Kant distinguishes the noumena from phenomena which are observed by the senses, and are interpreted through the brain. For Kant and others, the world is unknowable, except as phenomenological representations via our biologically-given faculties. This means we never experience reality as it is in itself. Kant spent a great deal of time explaining the noumena. To him we should consider sense data as “mere appearances” and forms. As a logical continuation of this thought, then there has to be an underlying “ding-in-sich,” We only know of this by appearances, but our senses are indeed affected “by this unknown something” (Kant, Prolegomena, § 32, 1783). We can hear in this Kantian observation, an echo from the Upanishads. Arthur Schopenhauer has argued in a similar vein to the Kantian and Hindu views (and also the current neurobioloical and psychological theories) that the human mind sculpts and re-sculpts experience. Schopenhauer sees the world as his representation, i.e., individualization of phenomena. 12 Schopenhauer argued held that human beings do not draw experiential facts from the natural environment, instead they are interpreted. His noumenon is akin to the Spirit (Geist), which in his view underlies all worldly phenomena. This neumenon is seen to be ever moving in its own absolute actualization, through a continuous dialectical process of thesis-antithesissynthesis as made famous in the Hegelian dialectic (Hegel, 2007, trans of his 1830 book; Gademer, 1976). In other words, the noumenon moves through cycles of creation and destruction that lie beyond human conceptions of good and evil. 12 Schopenhauer, A. (trans. 1958) The world as will and representation, transl. by E. F. J. Payne (Indian Hills, Colorado. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 69 Journal of Consciousness Exploration & Research | March 2019 | Volume 10 | Issue 2 | pp. 65-75 Coates, B. E., Chit - The Original Principle: Towards a More Comprehensive Theory of Everything Kant, Schopenhauer, the Upanishads, and other philosophers and philosophies, are in agreement that sense data flows into human brains and are then analyzed in the brain’s cortical systems via neurobiological networks, to apprehend approximate “reality”. There are multiple individual “realities” emanating from multiple minds. These “realities” are error-laden, unstable, and shifting. They “appear” to be true to our individual brains, but they are not Chit--the reservoir of eternal truth. Harp (2012) explains consciousness as something that “..cannot be declared as physical or reduced to mere physical processes no matter how complex those processes.”13 In his in his Journal of Consciousness Exploration and Research article Steven Harp has argued “that there is no science that invalidates the model of the brain as a receiver and there is no proof that the brain generates consciousness and, because consciousness cannot be equated with physical matter, another model is necessary.” (ibid) Apart from a few exceptional minds over the ages, physical matter like the brain cannot apprehend or interpret Chit accurately because Chit rises above everything we know so far. These exceptional individuals have apprehended Chit directly through dint of intuition, critical thinking, and mastery of spiritual disciplines--like meditation14 It is true that this state of socalled “enlightenment” is subjective in nature, and has only been self-reported, and therefore has to be taken on face value. Nevertheless non-ahrants15 i.e., ordinary laypersons people have reported short periods of profound transformative bliss, and feelings of connectedness to the broad universe, arising and departing suddenly. What non-ahrants, philosophers and scientists-have agreed over the ages, is that Chit is the distinct and fundamental and ultimate moving force16 (telios), and it causes the stuff of the universe to emerge. While it is not directly observable, like many mysteries in religious and secular thought many people believe Chit’s existence on the basis of faith or conviction. Religious philosophers, in particular, tell us that Chit is all-pervasive and is not contained by the boundaries of time and space. Its essence is indestructible. Chit is the source of all knowledge and is itself all-knowing and ever observant17. The immortal words of St. Augustine of Hippo, resonate down the ages 13 Harp, S. (2012) Journal of Consciousness Exploration and Research. 14 Meditation is concentration on one point (one-pointedness). 15 Enlightened ones 16 Chit is linked to the Hindu God Vishnu who is associated with motion. Vishnu is also an aspect of god in the Hindu triad of Brahma the Creator, Vishnu the Preserver, and Siva the Destroyer. 17 Knox, Ronald in Knowles, E. Elizabeth Knowles, ed (23 August 2007). Oxford Dictionary of Modern Quotations. Oxford, UK: Oxford University Press. p. 184. ISBN 978-0-19-920895-1. “There was a young man who said God, I find it exceedingly odd, That the willow oak tree Continues to be, When there's no one about in the Quad. Dear Sir, your astonishment's odd, For I'm always about in the Quad; And that's why the tree, ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 70 Journal of Consciousness Exploration & Research | March 2019 | Volume 10 | Issue 2 | pp. 65-75 Coates, B. E., Chit - The Original Principle: Towards a More Comprehensive Theory of Everything when he stated that faith is when we can believe what we do not see18(1960). The great Christian theologian St. Thomas Aquinas was skeptical that reasoning and logic alone would provide an exhaustive account of the “divine nature” but as a Christian he accepted divinity from the lenses of Christian theology. 19 (1947) The Impact of the Movement of the Creative Force (Chit) In the last three decades, cosmological paradigms’ have captured the imaginations of lay folk, and cosmologists increasingly talk to us in laymen’s terms--which is a great blessing as it brings complex concepts to ordinary people. Thus we understand that our universe, and perhaps many others, exist in extremely dense, hot, and tiny singularities. 20 As of now science starts at the movement of energy and matter. Before that” most of scientific world remains silent, or like astrophysicist, Paul Sutter may say, “In the beginning, there was a question mark. All else followed. The end” (2015). Many subscribe to this view, and yet many cannot. Curious humans in this latter category usually continue to dig for the ding-in-sich from positivistic lenses However, others down the ages, have come to some consensus on the essential nature of Chit and its relation to our own human materiality through intellectual intuition, faith and conviction. So for eons we have speculated that within Chit lies all the universe--energy and matter and all its derivatives’--including the stuff of humans. The prevailing cosmological theory of “the Big Bang”21 was so named by Sir Fred Hoyle, (1949). As a concept it is much, much older. In terms of most accepted scientific thinking, the singularity exploded about 13.8 billion years ago. When it exploded it released its potential energy and matter, and which then led to the creation of time and space. Then there was a rapid cooling period after the first moments. Still extremely hot it “cooled”, down to about a trillion degrees Fahrenheit. With this there was emergence of subatomic particles called protons and neutrons. Minutes later nucleosynthesis occurred—i.e., the particles fused to form the nuclei of the first atoms — mostly hydrogen and helium. These early atoms then conjoined to form Continues to be, Signed Yours faithfully, God.” 18 St. Augustine (1960). The Confessions of St. Augustine. New York: Image Books. ISBN 0-385-02955-1. (Translated into English, with an Introduction and Notes, by John K. Ryan.). 19 Perhaps when evolution and discovery permit us to stumble upon the appropriate tools from which to “see” in the manner required by current positivism, we will continue to hypothesize. Further, in the “normal” world stage models about what is, proliferate, with the most popular paradigms from physics, neurobiology, psychology or religion prevailing at any given time. 20 Stephen Hawking and Roger Penrose developed the theorem on the singularity. See Hawking, Stephen & Penrose, Roger (1996). The Nature of Space and Time. Princeton: Princeton University Press. ISBN 0-691-03791-4. 21 Hoyle, F (1950) The Nature of the Universe – a series of broadcast lectures, Basil Blackwell, Oxford (early use of the big bang phrase) ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 71 Journal of Consciousness Exploration & Research | March 2019 | Volume 10 | Issue 2 | pp. 65-75 Coates, B. E., Chit - The Original Principle: Towards a More Comprehensive Theory of Everything gravity, the stars and galaxies. Eventually simple life forms such as amoeba appeared which then formed more complex ones like plants, animals and humans. Ancient Hindu writings would agree with modern physicists. Hindu sacred texts have asserted that all creation, including human beings, devolved from the pure state of absolute consciousness, or Chit into its current complex forms. Permutations of the Big Bang theory continue to arise--such as cyclic brane model of physicists Paul Steinhardt and Neil Turok (2007), where “branes” (membranes) strike and smash with each other to create similar situations to the Big Bang theory. Roger Penrose and Vahe Gurzadyan (2010) followed Einstein’s theory of general relativity (1915) into a concept about endless worlds (or “conformal cyclic cosmology.”) as occurring continuously22. Werner Heisenberg was an early developer of “string theory’ in 1933, where he proposed that one-dimensional strings then interact with each other. Chit exists in these tiny strings23. At this point, suffice it to say that physicists and others have produced an exhaustive literature on the Big Bang and families of theories concerning it. They are widely known, and hence do not need to be mentioned in greater detail here. Whether we subscribe to the theory of one Big Bang or multiples, and one Big Crunch or numerous ones--simultaneous or serial—there continues to be the softly nagging perception of something ever present behind our reality, and that something is ever present as the fundamental cause. Barriers to the Flow of Chit in Human Minds We have argued that Chit exists before all creation and it moves all creation. When Chit creates, expands and develops complexity of forms, it exists in those forms, including into human life. Why can’t we “know” Chit? We turn now our human make-up. In sentient beings, biological forces for survival come into play to block knowledge of Chit. These blockages, interfere with human interpretation of reality. This causes alienation and estrangement from the Kantian noumenon. Survival in a complex, competitive world, puts pressures on humans to focus on appearances—i.e., immediate phenomena from the external world drawn into the brain through sense-data. Each individual human mind will interpret phenomena differently. As social beings, the collective minds of groups will also interpret experiential facts from the natural environment differently based on group consensus. The term “group think” (Janis, 1982) can explain this kind of phenomonological construal of “reality”. Error in interpretation, based on particular worldviews, can lead to harms--such as injuries and injustices in the social system. Furthermore, ordinary language with its conflicts in meaning (Wittgenstein, 1953, Carnap, 1945, and Frege, 1891) have had a part in distorting discourse on Chit. As such, ordinary language generates many philosophical difficulties. While we do see forms that we mistakenly take to be “reality” there are differences in interpretation of these so-called “realities”. Take something simple like seeing mountains, streams and rivers. Even though we know what these are, each one of us can interpret this 22 This too was an earlier intuition in the Upanishads “ 23 Heisenberg’s studies built on John Wheeler's 1937 introduction of the S-matrix. See Stephen B. Giddings, The boundary S-matrix and the AdS to CFT dictionary, hep-th/9903048 ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 72 Journal of Consciousness Exploration & Research | March 2019 | Volume 10 | Issue 2 | pp. 65-75 Coates, B. E., Chit - The Original Principle: Towards a More Comprehensive Theory of Everything “reality” differently from others. For example, the statement “all swans are white” was falsified (Popper,1959, 1963) when in 1697, during the Dutch Willem de Vlamingh expedition, there were black swans found on the shore of the Swan River in Australia". So what do we say now? All swans are ‘whack’ (white and black) or all swans are ‘blite’ (black and white)? People argue over such constructs incessantly. If in these routine, relatively simple constructs of reality, we do not see eye to eye (so to speak) we certainly have disagreements on vastly more complex issues—particularly those ontological and epistemological matters relating to very selves—such as “who am I, and what is my relationship to the world outside me?” Our need to survive in a harsh world, is complicated by the constant meddling of our egos (ahamkaras24), fantasies and illusions (maya25), and unending desires (lobhas26). Suffering results, when cravings are not fulfilled, and even if fulfilled, satisfaction and pleasure are usually fleeting. This was explained in Shakyamuni Buddha’s27 Four Noble Truths. The Buddha put it simply: it is the constant need to fulfill desire that brings suffering (dukkha). It alienates us from our true selves and the possible attainment of the transcendent state of bliss, outside space and time. This transcendent state is known variously as nirvana28, haskala29, enlightenment, and sartori30 31. It is hard to achieve this state, and often requires years of spiritual discipline and practice. There is a human tendency to anthromorphize Chit by giving to it human qualities like love, vengeance, anger and bliss, etc. This is error. Chit exists beyond human emotions and feelings. Likewise, crime and punishment, which are understood by humans, and are a necessary part of our moral and social order, are not Chit. That is why some of the writers of the Upanishads were cautious, and solved the problem in the negative: “neti, neti--it is not this, nor that”. What then is Kant’s ding-in-sich? Will we ever know it completely? David Bohm 32, in reference to Supreme Consciousness is pessimistic when he observes that, science is an infinite, “inexhaustible process”—do we not hear an echo from Kant’s Prolegomena, here? According to Bohm current contexts of the “form of knowledge is to have at any moment something essential, and the appearance can be explained. But then when we look deeper at these essential things they turn 24 Sanskrit term for ego from the Vedas. 25 Sanskrit term for illusion 26 Pali (the language of the Buddha), says lobha is greed or desire and one of the poisons in man. 27 Anderson, Carol S. Pain and its Ending: The Four Noble Truths in the Theravāda Buddhist Canon. Edited by Charles S. Prebish and Damien Keown. Curzon Critical Studies in Buddhism Series. Richmond, UK: Curzon, 1999 28 Enlightenment from Hindu philosophy 29 Hebrew for enlightenment 30 Non-dual state from Zen philosophy 31 The Rinzai Zen scholar, D.T. Suzuki, explained “Sartori obtains when eternity cuts into time, or, which is the same thing after all, when time emerges into eternity” (Suzuki, 1982, pg. 53). 32 Bohm, David (1980), Wholeness and the Implicate Order, London: Routledge, ISBN 0-7100-0971-2 ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 73 Journal of Consciousness Exploration & Research | March 2019 | Volume 10 | Issue 2 | pp. 65-75 Coates, B. E., Chit - The Original Principle: Towards a More Comprehensive Theory of Everything out to have some feature of appearances. We’re not ever going to get a final essence which isn’t also the appearance of something” (Horgan, 2018). Currently humans have seldom achieved true understanding Chit. Even though each day we do learn more about the universe, but at best, we simply attain caricatures of reality and ourselves. In each era of our species, we also become limited by the canonical winds and egoism emanating from disciplinary injury. Disciplinary inquiry is fraught with battles to maintain dominance of a particular ideology.33 Summary This paper begins with the statement that Supreme Consciousness or Chit, exists. This has been explained across the ages by many great thinkers from diverse ideologies. It argues, in nous, that a theory of everything is not only possible, but the hypothesis has been posited from the earliest times. Ignoring this, we continue to search for theory of everything, primarily within the discipline(s) of physics (or the hard sciences) alone. However, it cannot be addressed selectively through one methodology. Jiddu Krishnamurti calls such a search as venturing into “a pathless land”—one that defies placing this search within the parameters of “any religion or sect.” Something as vast as Chit cannot be compartmentalized or siloed. By definition, a theory of everything would be a so-called “grand” theory (comprehensive theory) that crosses disciplinary boundaries. This will take time, as science is an inexhaustible process that advances slowly but inexorably—i.e., bit-by-bit every day. This paper has made the following arguments: 1) Chit is the original force of the universe, known by many names, that creates, preserves and destroys it. 2) Barriers to apprehending Chit arise from the human mind—i.e., meddling by the human ego which throws up fantasies, illusions, and desires in its need for preservation of the individual self. 3) These egotistical drives serve to obscure the real nature of Chit 4) While some may deny its existence, Chit is reported to exist by: (I) intellectual intuition from learned sources, across the ages; (ii) from persons what have self-reported transcendental, blissful experiences, across the ages; and (iii) those who might have experienced momentary feelings of bliss at times in their lives across the ages. 5) This knowledge, about Chit, coming to us from varied sources and various times has provided us with a Theory of Everything, but it awaits the stamp of approval by scholarly communities, and acceptance by the general public. Until then--some will believe; many will doubt; and, many will search in Jiddu Krishnamurti’s “pathless land” until it is found. 33 There are always intense struggles and revolutions that arise in theory-formulation (Kuhn, 1968, 2012). ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 74 Journal of Consciousness Exploration & Research | March 2019 | Volume 10 | Issue 2 | pp. 65-75 Coates, B. E., Chit - The Original Principle: Towards a More Comprehensive Theory of Everything References Anderson, Carol S (1999). Pain and its Ending: The Four Noble Truths in the Theravāda Buddhist Canon. Edited by Charles S. Prebish and Damien Keown. Curzon Critical Studies in Buddhism Series. Richmond, UK: Curzon, 1999 Aquinas, T. (1947) Trans. Cyril Vollert, S.J. Compendium of Theology. ST. Louis & London, B. Herder Book Co. St. Agustine of Hippo. (1960). The Confessions of St. Augustine. New York: Image Books. ISBN 0-38502955-1. Bellah, R. (2011).. Religion in Human Evolution: From the Paleolithic to the Axial Age, Harvard University Press, ISBN 9780674061439. Bohm, D. and M. Edwards (1991) Changing Consciousness: Exploring the Hidden Source of the Social, Political and Environmental Crises Facing our World (a dialogue of words and images). Harper San Francisco, ISBN 0-06-250072-4 Carnap, R. 1945. On Inductive Logic in Philosophy of Science, Vol.12, p. 72-97 Chandyoga Upanishad., VII.24.1, P.U. pg. 46. Dattatreya (9-10 BCE) Advadhuta Gita Descartes, R. (1911) Meditations on First Philosophy, Internet Encyclopedia of Philosophy, This file is of the 1911 edition of The Philosophical Works of Descartes (Cambridge University Press), translated by Elizabeth S. Haldane. Doniger, W. (1990), Textual Sources for the Study of Hinduism, 1st Edition, University of Chicago Press, ISBN 978-0226618470 Einstein, A. (1915). General Relativity, in Haus der Astronomie, Heidelberg, Germany. Frege, F. (1891).in Dummett, M., 1973, Frege: Philosophy of Language, London: Duckworth. Gadamer, Hans-Georg, 1976b, Hegel’s Dialectic: Five Hermeneutical Studies, translated by P. Christopher Smith, New Haven: Yale University Press. Gibson, Boyce (1962). Husserl Ideas: general introduction to pure phenopure phenomenology, New York Collier Books. Giddings, S. (1999). The boundary S-matrix and the AdS to CFT dictionary, hep-th/9903048 Gurzadyan VG; Penrose R (2010-12-07). "More on the low variance circles in CMB sky". arXiv:1012.1486 [astro-ph.CO]. Harp, S., (2012) “The Brain as a Receiver and Consciousness as a Fundamental, in Journal of Consciousness Exploration & Research | December 2012 | Volume 3 | Issue 11 | pp. 1145-1148 Hawking, Stephen (1988). A Brief History of Time. Bantam Books. ISBN 978-0-553-38016-3 Hegel’s Philosophy of Mind, translated from the 1830 Edition, together with the Zusätze by William Wallace and A.V. Miller, with Revisions and Commentary by M. J Inwood, Oxford: Clarendon Press, 2007. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com 75 Journal of Consciousness Exploration & Research | March 2019 | Volume 10 | Issue 2 | pp. 65-75 Coates, B. E., Chit - The Original Principle: Towards a More Comprehensive Theory of Everything Hoyle, F (1950) The Nature of the Universe – a series of broadcast lectures, Basil Blackwell, Oxford (early use of the big bang phrase). Horgan, J (2018) “David Bohm, Quantum Mechanics and Enlightenment: The visionary physicist, whose ideas remain influential, sought spiritual as well as scientific illumination, Scientific American, July 23, 2018. Husserl, Edmund, [1900] 1970, Logical Investigations, J. Findlay (trans.), Abingdon, UK: Routledge. Janis, Irving L. (1982). Groupthink: psychological studies of policy decisions and fiascoes. Boston: Houghton Mifflin. ISBN 0-395-31704-5. Kant, I. (1783) Prolegomena to any future metaphysics, "Editor's Introduction," Section 32, The Library of Liberal Arts, 1950 Kant, I. (1781) Critique of Pure Reason. Translated by Norman Kemp Smith. Palgrave Macmillan. 1929. ISBN 1-4039-1194-0. Knox, R.. (2007) in Elizabeth Knowles, ed (23 August 2007). Oxford Dictionary of Modern Quotations. Oxford, UK: Oxford University Press. p. 184. ISBN 978-0-19-920895-1. Kuhn, Thomas S.; Hacking, Ian (2012). The Structure of Scientific Revolutions. Chicago: University of Chicago Press. p. iv. ISBN 978-0-226-45812-0. Lutyens, M. (1975) Krishnamurti: The Years of Awakening (1st US ed.). New York: Farrar, Straus and Giroux. ISBN 978-0-374-18222-9 Plato, The Republic in Sachs, Joe (2007). Plato: Republic. Newburyport: Focus Publishing. ___ in Lorenz, Hendrik (2009). "Ancient Theories of Soul". Stanford Encyclopedia of Philosophy. Popper, Karl (1959). The Logic of Scientific Discovery (2002 pbk; 2005 ebook ed.). Routledge. ISBN 978-0-415-27844-7. Popper, Karl (1963). Conjectures and Refutations: The Growth of Scientific Knowledge (2002 ed.). London: Routledge. ISBN 978-0-415-28594-0. Rig Veda Translation by Robert N. Bellah (2011). Religion in Human Evolution. Harvard University Press. pp. 510–511. ISBN 978-0-674-06309-9. Sacs, J (2007) Plato: Selections from the Republic Sections I and VII, Newburyport, MA: Focus Publishing. Schopenhauer, A. (trans. 1958) The world as will and representation", transl. by E. F. J. Payne (Indian Hills, Colorado. Steinhardt, P. and Neil Turok (2007) Endless Universe, Beyond the Big Bang, e book, Nook Book Sutter, P. (2015). Space.com's Expert Voices: Op-Ed & Insights. Suzuki, D. T (1982) Living in Zen, Rider Publications, London. Tejobindu Upanishad , 3.1-3.12 (Abridged) Wheeler, J.A. (1937) "On the Mathematical Description of Light Nuclei by the Method of Resonating Group Structure", Phys. Rev. 52, 1107–1122 (1937). …. Wittgenstein, Ludwig. (1953) Philosophical Investigations, trans. G. E. M. 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381 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 381-390 Marciak-Kozłowska, J. & Kozlowski, M., On the Aeons & Consciousness Exploration On the Aeons & Consciousness * Janina Marciak-Kozłowska1 & Miroslaw Kozlowski 2 1 2 Institute of Electron Technology, Warsaw, Poland Warsaw University, Warsaw, Poland Abstract In a series of papers, Roger Penrose formulated a new theory for the beginning the Universe. The Conformal Cycle Cosmology (CCC) generalized the Einstein General Relativity Theory. In this paper, we argue that the CCC offers the deeper study of consciousness phenomenon. The super high energy burst in previous Aeon can initiated consciousness energy (binding energy) in human brain in the present Aeon. Keywords: Aeons, binding energy, human brain. 1. Introduction In this paper, the CB photons spectra and human brain photons are calculated on the same footing. It is obvious that consciousness is not located in space. According to special relativity theory all physically observed phenomena are located in 4D space-time. The consciousness not exist in time also, is timeless. The brain photons are the effect of the interaction of the timeless consciousness with human brain. The final results of this interaction are: alpha, beta, delta and theta waves. In this paper, we calculated the temperature of the source of the photons located in human brain. It is well known that our space- time is filled with Cosmic Background Radiation. It was interesting to calculate the temperature of the CBR source with the same model as for brain photons. As the result, the shape of temperature i s calculated and temperature T=2.53 K was obtained. This temperature is in very good agreement with observed value. One may conclude by analogy that our space with background radiation was created in the interaction of the timeless conscious with void. In the paper [Kozlowski M. MarciakKozlowska J, 2017], we calculated the binding energy of the brain. In this paper, we argue that binding energy is the trace of energy burst in previous Aeon. * Correspondence: Miroslaw Kozlowski, Prof. Emeritus, Warsaw University, Poland. Email: m.kozlowski934@upcpoczta.pl ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 382 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 381-390 Marciak-Kozłowska, J. & Kozlowski, M., On the Aeons & Consciousness 2. Conformal Cyclic Cosmology A scientific world-view which does not profoundly come to terms with the problem of conscious minds can have no serious pretensions of completeness. Consciousness is part of our universe, so any physical theory which makes no proper place for it falls fundamentally short of providing a genuine description of the world. I would maintain that there is yet no physical, biological, or computational theory that comes very close to explaining our consciousness Roger Penrose According to Roger Penrose conformal cyclic cosmology (CCC) [Penrose, 2008, 2009, 2010], what would normally be regarded as a probable entire history of our universe, starting with its Big Bang and ending with its accelerating de Sitter-like expansion (assuming a positive cosmological constant Λ [Einstein,1917], is taken to be but one aeon in a (perhaps unending) succession of such aeons, where the conformal 3- surface B representing the big bang of each aeon is regarded as the conformal continuation of the remote future (i.e. conformal infinity I [ Penrose, 1963, 2004]) of the previous one. CCC takes there to be no inflationary phase in any aeon, the observational support that inflation enjoys being supposed to be equally supported by the existence of the final exponential expansion occurring in the previous Aeon [Penrose, 2004]. The clearest observational signal of CCC results from numerous supermassive black-hole encounters occurring within clusters of galaxies in the aeon previous to ours. These encounters should yield huge energy releases in the form of gravitational radiation bursts. From the perspective of our own A eon (see [Penrose, 2010], these would appear not in the form of gravitational waves, but as spherical, largely isotropic, impulsive bursts of energy in the initial material in the universe, which we take to be some primordial form of dark matter, the impulse moving outwards with the speed of light up to our last- scattering surface. The effect of such an energy burst would be to provide an outward kick to this initial material of the early universe. The kick will be much more energetic than the normal local variations in temperature in the early Big Bang. Accordingly, the outward (almost impulsive) burst would have, proportionally, a rather closely uniform intensity over the whole outwardmoving sphere, in this material. This sphere is seen as a circle from our present vantage point, as it intersects our past light cone (where account might need to be taken of a certain amount of distortion of this circle due to inhomegeneities in the mass distribution in either aeon). The energy variations over the sphere would be of the order of the general ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 383 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 381-390 Marciak-Kozłowska, J. & Kozlowski, M., On the Aeons & Consciousness temperature variations that we see in the CMB, at the last scattering surface, but this now sits on the edge of the far larger energy pulse. We do not see this energy pulse directly (although in principle we could, if it headed directly towards us, which could be the case only for a perceived circle of zero radius). What we see would be the scattered radiation as the pulse encounters further material in the early universe. The effect may be compared with what happens when a supernova burst encounters a cloud of gas. The intensity of this would be a matter of detailed considerations not discussed in this paper. But the key point is that what is seen would represent only a small fraction of the energy in the burst, and its variance over the perceived circle would, in absolute terms, be only some tiny fraction in the initial fluctuation that we see in the CMB overall because of this reduced proportion. Moreover the intensity that we see, in this small fraction, could appear to us as warmer than the average or lower than average, depending on the details. As viewed from the perspective of our present location in space-time, the most immediately distinctive effect on the CMB of this energy burst would be a circular (or annular) region, perhaps slightly distorted, over which the temperature variance would be anomalously low. A further point, of considerable diagnostic relevance, would be the fact that such events ought to repeat themselves several times, if CCC is correct, with the centre of each circle remaining at almost exactly the same point in the CMB sky. This is to be expected because such black-hole encounters would be likely to occur many times in the entire history of a single supermassive black hole. Moreover, there might be more than one such black hole within the same galactic cluster, and an entire cluster, if it remains bound in its remote future, would converge on a single point of the I of the previous Aeon, in the CCC picture, and this would appear as a single point in our CMB sky. That point, therefore, would be the centre of a family of concentric circles of anomalously low variance in its CMB temperature, with fairly randomly different radii. We might expect, in some cases—perhaps on account of an eventually chaotic gravitational dynamics—that the galactic cluster might instead end up as several distinct ultimately bound portions separating from each other according to the exponential expansion of the later phases of this earlier aeon. In such situations, the different portions, if each remains bound, would converge on separate but close points on I. If black-hole encounters occur within each separate portion of the cluster, this would lead to independent (overlapping) families of circles of anomalously low temperature variance, with slightly separated centres. These pictures are implicit in ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 384 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 381-390 Marciak-Kozłowska, J. & Kozlowski, M., On the Aeons & Consciousness the claimed predictions of CCC [Penrose, 2008, 2009, 2010], although not previously fully spelled out, and the existence or otherwise of such concentric rings represents a powerful observational test of CCC. 3. Consciousness and Quantum Theory The issue of observation in QM is central, in the sense that objective reality cannot be disentangled from the act of observation, as the Copenhagen Interpretation (CI) nearly states in the words of John A. Wheeler 1981, we live in an observer-participatory Universe. The vast majority of today's practicing physicists follow CI's practical prescriptions for quantum phenomena, while still clinging to classical beliefs in observer-independent local, external reality). There is a critical gap between practice and underlying theory. In his Nobel Prize speech of 1932, Werner Heisenberg concluded that the atom “has no immediate and direct physical properties at all.” If the universe's basic building block isn't physical, then the same must hold true in some way for the whole. The universe was doing a vanishing act in Heisenberg's day, and it certainly hasn't become more solid since (Schild, 2012). This discrepancy between practice and theory must be confronted, because the consequences for the nature of reality are far-reaching an impressive body of evidence has been building to suggest that reality is non-local and undivided. Nonlocality is already a basic fact of nature, first implied by the Einstein-Podolsky-Rosen thought experiment despite the original intent to refute it, and later explicitly formulated in Bell's Theorem. Moreover, this is a reality where the mindful acts of observation play a crucial role at every level. Heisenberg again: “The atoms or elementary particles themselves. . . form a world of potentialities or possibilities rather than one of things or facts.” He was led to a radical conclusion that underlies our own view in this paper: “What we observe is not nature itself, but nature exposed to our method of questioning.” Reality, it seems, shifts according to the observer's conscious intent. There is no doubt that the original CI was subjective (Schild, 2012). Quantum theory is not about the nature of reality, even though quantum physicists act as if that is the case. To escape philosophical complications, the original CI was pragmatic: it concerned itself with the epistemology of quantum world (how we experience quantum ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 385 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 381-390 Marciak-Kozłowska, J. & Kozlowski, M., On the Aeons & Consciousness phenomena), leaving aside ontological questions about the ultimate nature of reality. The practical bent of CI should be kept in mind, particularly as there is a tendency on the part of many good physicists to slip back into issues that cannot be tested and therefore run counter to the basic tenets of scientific methodology. 4. The Model In order to put forward the theory of the brain waves, we quantize the brain wave field. In the model (Marciak-Kozlowska and Kozlowski, 2012) we assume that: (i) The brain is the thermal source in local equilibrium with temperature T. (ii) The spectrum of the brain waves is quantized according to formula E h where E is the photon energy in eV, =Planck constant, -is the frequency in Hz. (iii) The number of photons emitted by brain is proportional to the (amplitude)2 as for classical waves. The energies of the photons are the maximum values of energies of waves for the emission of black body brain waves we propose the well know formula for the black body radiation (Baierlein, 1998). The energy density within a blackbody is independent of the material from which the blackbody is made. We will assume that this thermodynamic law holds as well for neutrino emitters as for photon emitters. This thermodynamic relation greatly simplifies the task of calculating the energy density. The standard technique is to make the blackbody out of nothing. Enclosure walls at a temperature T are used to surround a vacuum. Emission from the walls fills the vacuum to the energy density required of a black-body at the wall temperature. The energy density per unit volume and per unit frequency range is then calculated. The number of modes per unit volume and frequency is most easily obtained by assuming a rectangular enclosure of smooth, almost perfectly reflecting walls. A minute amount of absorption is necessary to insure that the walls and radiation are in thermal contact. This situation is easy to achieve experimentally for photons. A spatial mode of the field is simply a particular space pattern that satisfies a particular boundary condition, for example, for our case the field is zero at the wall. In the standard technique, an integral number of half wavelengths must fit between opposite walls in one direction. Counting the number of spatial three-dimensional modes per unit volume and frequency is then standard and gives ISSN: 2153-8212 for any wave field satisfying the boundary Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 386 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 381-390 Marciak-Kozłowska, J. & Kozlowski, M., On the Aeons & Consciousness conditions. The actual modes present for a particular wave-field will be larger than the space count because each space mode may harbor a number of internally different fields. Since photons come in two circular polarizations (left and right handed we have N=2 ( ) for photons. In thermodynamics we consider Planck type formula for probability for the emission of the particle (photons as well as particles with m ≠0) with energy (E, E+dE)) by unit energy by the source with temperature T is equal to Formula (3) is black body emission formula (Planck formula) for the vacuum emission. For the emission into surrounding matter we modify formula (3) as P(E)dE= BE2 e (-E/kT) dE (4) where we introduce the normalization constant B. The new constant describes interaction of the photons with surrounding matter. With formula (4) we can calculate the normalized to the experimental data the photon energy distribution. In formula (4) E=total energy=(hv)2, k = Boltzmann constant=1.3x10-23 JK-1. K is for Kelvin degree. However in many applications in nuclear and elementary particles physics kT is recalculated in units of energy. To that aim we note that for 1K, kT is equal kx1K = K x 1.3x10-23 J x K-1= 1.3 10-23 Joule or kT for 1K is equivalent to 1.3x10- 23 Joule= 1.3x10-23 /(1.6x10-19) eV = 0.8x10-4 eV. Eventually we obtain 1K= 0.8x10-4 eV, and 1eV= 1.2x104 K ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 387 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 381-390 Marciak-Kozłowska, J. & Kozlowski, M., On the Aeons & Consciousness The function dN/dE describes the energy spectrum of the emitted brain photons. In Figure 1 the calculated energy spectrum, formula (2) is presented. We present the result of the comparison of the calculated and observed spectra of the brain waves. The calculated spectra are normalized to the maximum of the measured spectra. The calculated spectrum is for temperature of brain source T= 0.8x10-14 eV. The obtained temperature is the temperature for the brain source in the thermal equilibrium. The source is thermally isolated (adiabatic well). However in very exceptional cases the spectrum is changed – by the tunneling to the quantum potential well. The temperature 1 eV ≅ 104 K then brain wave thermal spectra T=0.8x10-14 eV= 0.8x10-10 K. In Figure 2 we present the calculation of the energy spectrum for the Cosmic Background Radiation (CBR) (Durrer, 2008). The formula (5) was used for the model calculation. The normalized theoretical spectrum describes very well the observed CBR. The calculated temperature T=2.53 K, which is in excellent agreement with experimentally verified values. It must be stressed that in a paper we abandon the idea that every physical object is either a wave or a particle. Neither it is possible to say that particles “become” waves in the quantum domain and conversely that waves are “transformed “into particles. It is therefore necessary to acknowledge that we have here a different kind of an entity, one that is specifically quantum. For this reason Levy-Leblond and Balibar developed the name quanton, (Levy-Leblond, Balibar, 1990). Following that idea the human brain emits quantons with energies formula (5). The brain quantons are the quantum objects that follows quantum laws: tunneling, the superposition and Heisenberg uncertainty rule. For the wave length of the quantons is of the order of Earth radius the quantum nature of the brain will be manifested in the Earth scale. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 388 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 381-390 Marciak-Kozłowska, J. & Kozlowski, M., On the Aeons & Consciousness Figure 1. Model calculations for energy spectra of brain photons. The temperature of the source, T= 7.8 10-11 K. 5. Human Brain According to general idea of Gestalt, we look for Design in Human brain. It is well known that the mass of human brain equals 1,5 kg, On another side human brain consists of 1011 neurons with mass of each equals 10-8kg. (Kandel E R, 2012). We have the serious problem: mass of all neurons is equal 103 kg – is impossible great and is greater that the full body of an adult human. When I consult this fact with many neurologists they do not refuse my calculation and do not find out the solution. Our hypothesis is. The formula for the mass of human brain is not complete. My new formula for the human grain is Table 2 Proton Human brain Neuron ISSN: 2153-8212 Mass 10-27 kg 1.5 kg 10-5g Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. Mass in energy units,c=1 ~ 1 GeV ~ 1,5 1027GeV ~ 1019GeV www.JCER.com 389 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 381-390 Marciak-Kozłowska, J. & Kozlowski, M., On the Aeons & Consciousness From formula (25), we conclude that the binding energy contributes about 99% of the mass of human brain. Binding energy is the biological dark energy. The same situation is for proton structure. The mass of a proton is about 980 MeV. By comparison the “ bare “ mass of an up quark is around 2 MeV and the bare mass of down quark is 5 MeV. A proton has two up quarks and one down quark, which combined contribute to only about 10 MeV. The rest of the mass about 970 MeV, comes from binding energy. We can calculate binding energy per neuron: It occurs that binding energy per neuron in human brain is equal to mass of Planck particle, (Mp=1019GeV) the building block of the Universe 6. Conclusions The design of human brain – mass of neuron and number of neurons enable the 30 calculation for the first time the new characteristics of brain, its binding energy = 10 GeV. In the case of brain, the binding energy is the first and fundamental quantum property of the brain. To the point: We have possibility to separate brain (the neurons, axons…) and mind (binding energy of the brain). We argue that binding energy is the nest of consciousness. If we consider that number of humans is growing up- the global binding energy as the sum of all human brain binding energy is also growing up. The source of binding energy-human consciousness (soul) is the burst of energy of previous Aeon. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com 390 Journal of Consciousness Exploration & Research | May 2017 | Volume 8 | Issue 5 | pp. 381-390 Marciak-Kozłowska, J. & Kozlowski, M., On the Aeons & Consciousness References Penrose, R. (2008) Causality, quantum theory and cosmology. In On Space and Time, Shahn Majid ed., (Cambridge University Press, Cambridge) pp. 141-195. (ISBN 978-0-521- 88926-1) Penrose, R. (2009) The Basic Ideas of Conformal Cyclic Cosmology, in Death And Anti- Death, Volume 6: Thirty Years After Kurt Gödel (1906-1978), Chapter 7, pp. 223242. (Ed. Charles Tandy, Ria University Press, Stanford, Palo Alto, Calif.) ISBN 978-1-934297-03-2 Penrose, R. (2010) Cycles of Time: An Extraordinary New View of the Universe. (Bodley Head, London) (ISBN 9780224080361) Einstein, E., (1917) Sitz.Preuss.Akad.derWiss.1,142-152. Penrose, R. (1963) Phys. Rev. Lett. 10, 66-8; Penrose, R. (1964) Conformal approach to infinity, in Relativity, Groups and Topology: The 1963 Les Houches Lectures, eds. B.S. DeWitt and C.M. DeWitt (Gordon and Breach, New York). Penrose, R. (2004) The Road to Reality: A Complete Guide to the Laws of the Universe (Jonathan Cape, London). Schild R. Cosmology of Consciousness, Quantum Physics & Neuroscience of Mind, Cosmology Science Publishers, Cambridge, 2012. Baierlein R. Thermal Physics, Cambridge University Press, 1999. Marciak-Kozlowska J, Kozlowski M. Heisenberg’s Uncertainty Principle and Human Brain. NeuroQuantology 2013; 11(1): 47-51. Kozlowski M, Marciak-Kozlowska J. Brain Photons as the Quanta of the Quantum String. NeuroQuantology 2012; 10(3): 453-461. Durrer R. The Cosmic Background. Cambridge University Press, 2008. Levy-Leblond J, Balibar F. Quantics. Els Kandel E R et al. ,Principles of Neural Science , Fifth Edition, McGraw-Hill, USA, 2012 MarciakKozłowska, J, Kozłowski M, Extrasensory perception phenomena, Lambert Academic Publishing, ( and references therein), 2016 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 771-773 Deshpande, P. B., Pursuit of Zero Defects for National Transformation 771 Essay Pursuit of Zero Defects for National Transformation Pradeep B. Deshpande* Professor Emeritus of Chemical Engineering, University of Louisville, & Six Sigma and Advanced Controls, Louisville, KY 40241 Abstract This essay explains that the pursuit of minimum variance in all external activities is necessary but not sufficient for national transformation. External excellence is achieved with qualitative initiatives such as six sigma but minimum variance in external activities cannot be achieved when the internal excellence is inadequate. Combine the two and the performance zooms. The scientific framework for national transformation is a result of the combination of the science of external excellence and the science and practices of internal excellence. The framework has broad implications for a better and a more peaceful world. Keywords: Minimum variance, zero defects, external excellence, internal excellence, statistics, meditation. The Concepts The Indian Statistical Institute, Coimbatore Branch organized a Conference on Governance towards Zero Defects, Coimbatore, October 28 – 29, 2017 on the occasion of the 125th birth anniversary of the late Prof. P. C. Mahalnobis, founder of Indian Statistical Institute. Pursuit of zero defects indeed has the capacity to transform India into a global power. To explain, Figure 1 below is a qualitative plot of nations versus defect levels in all their products and services. The qualitative plot divides developed, emerging, and developing nations according to defect levels. The defect levels in emerging nations, such as India and China, are seen to be high relative to developed nations, making it clear that the only way India can hope to join the ranks of developed nations is to dramatically reduce defects levels in all its products and services. A statistical methodology such as six sigma is the proper branch of knowledge to use to achieve this goal. To be clear, zero defects is a hypothetical concept meaning that it is theoretically impossible to achieve zero defects owing to the presence of incontrollable and unknown causes omnipresent in all manufacturing and transactional processes that statisticians refer to as common causes. Thus, minimum variance is a theoretical standard; better performance cannot be achieved. * Correspondence author: Prof. Pradeep B. Deshpande, Six Sigma & Advanced Controls, Inc., 7013 Creekton Drive, Louisville, KY 40241, http://www.sixsigmaquality.com E-mail: pradeep@sixsigmaquality.com ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 771-773 Deshpande, P. B., Pursuit of Zero Defects for National Transformation 772 Figure 1. Defect Levels and Internal Excellence vs. Nations Several years ago, the author made a critical discovery: In the absence of an adequate level of internal excellence, even the best of the best quality initiatives such as six sigma cannot deliver anywhere close to minimum variance performance. Figure 1 also reflects this line of reasoning. The defect levels in emerging and developing nations are high for two reasons: The processes and transactions are not designed and operated well but also that the average level of internal excellence is lower. Raise internal excellence and the performance zooms. So, what quality professionals have taken to be minimum variance is really not that, meaning further improvement in performance is possible by raising internal excellence. Ancient India being home to the practices of internal excellence, this brings us face-to-face with the wisdom of our ancient sages, now corroborated with science and scientific experiments. When the science of external excellence (six sigma like statistical methodologies) is combined with the science and practices of internal excellence, what results is a scientific framework for world transformation towards a better and more peaceful world. A synopsis of the framework is outlined in the paper, Profound Implications of Minimum Variance Control from Dr. Mikel J. Harry’s Blog, “Business improvement Times”. Dr. Harry is co-creator of six sigma while he was at Motorola in the seventies. In addition to Dr. Harry, the scientific framework has resonated with numerous eminent individuals who include Padma Vibhushan recipients some of whom are also Fellows of the Royal Society, UK, three-time US presidential nominee, and President of Switzerland. Several years ago, the author traveled to Buffalo, NY to meet with Dr. C. R Rao (he is now 97 years old), FRS, Padma Vibhushan, and recipient of US President’s National Medal of Science. In the meeting the author will cherish forever, Dr. Rao commented, “This is very important”. Dr. Vijay L. Kelkar, Padma Vibhushan, and currently President of ISI too is fully on board vis-à-vis the framework and its importance for India. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | November 2017 | Volume 8 | Issue 10 | pp. 771-773 Deshpande, P. B., Pursuit of Zero Defects for National Transformation 773 Indian Statistical Institute and the author’s firm, Six Sigma and Advanced Controls, Inc., have entered into an MOU to take the framework forward to Indian public and private sector organizations. Today’s students are tomorrow’s leaders, movers, thinkers, and shakers and therefore, there is an urgent need to introduce a course on the subject in all college curricula. References 2 and 3 are intended to serve as text for the course an outline of which may be found in the ASEE paper (Reference 4). The author has introduced the framework in his six sigma class of the MBA program of the University of Kentucky at TEI/Piraeus in Athens, Greece that he has been teaching for eleven years and the students love it. He has also presented a talk on the framework in several countries including the Congress of one always to enthusiastic audiences. Further Readings 1. Deshpande, Pradeep B., Profound Implications of Minimum Variance Control, Dr. Mikel J. Harry’s Blog, Business Improvement Times, may 5 2015. 2. Deshpande, Pradeep B. and Kowall, James P., The Nature of Ultimate Reality and How It Can Transform Our World: Evidence from Modern Physics; Wisdom of YODA, SAC 2015 (available on amazon). 3. Deshpande, Pradeep B., Six Sigma for Karma Capitalism, SAC 2015 (available on amazon) 4. Deshpande, Pradeep B., Turbocharge General Education Requirements with Science of External and Internal Excellence, Paper presented at the Annual Conference of the American Society for Engineering Education, Columbus, OH, June 26, 2017. 5. Deshpande Pradeep, B., Inclusion of Six Sigma in ChE Curricula, Guest Editorial, Chemical Engineering Education, 49, 15. Fall 2015, p. 248. 6. Harry, Mikel, J., India should use 6 sigma to catch up with the world, The Times of India, August 18, 2004. 7. Menon Arati C., Interview with Pradeep B. Deshpande, Six Sigma could change the world, The Economic Times, September 18, 2009. ISSN: 2153-8212 Journal of Consciousness Exploration and Research QuantumDream, Inc. www.JCER.com

Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 575-579 Marciak-Kozłowska, J., & Kozlowski, M., Sacred Number & Consciousness 575 Exploration Sacred Number & Consciousness Janina Marciak-Kozłowska1 & Miroslaw Kozlowski*2 1 2 Institute of Electron Technology, Warsaw, Poland Warsaw University, Warsaw, Poland Abstract Someone who knows that planets are moving in periodic curves do not pay attention why? From infinity of natural numbers only n = 2 is valid number for Universe we lived on. For ranges of gravity and electromagnetic fields are crucially described by n = 2 as it will be shown in this paper. Human consciousness do not invent it. It was done a priori human knowledge. Keyword: Sacred number, consciousness, Universe. 1. The sacred mathematics/physics During my work as a lecturer in Physics Department, Warsaw University, I like very much the Kepler-Copernicus (Kopernik in Polish)-Newton panorama of the planet moving. I started as usual with historical facts and write the basic equations. I left of all steps and start from the equation: d 2u m 1 1  u   2 2 F  , 2 d L u u 1 u . r (1) Equation 1 is the master equation which describes the movement of the body with mass m in the field of central forces F(1/u). We can imagine the following functions F(1/u) 1 F    K1u π , K 2u 3 , K 3u 2 , K 4u 0.64 , K 5u 4.62 . u (2) We can imagine the “other” universes for which the central forces have the different F(1/u). But can life be originated and developed in all these universes? This question is answered by the anthropic principle and will be discussed later on. For the moment, we can say the following: Macroscopic structure of the Universe we live in can be understood with just two forces: Newton and Coulomb. For both forces, * Correspondence: Miroslaw Kozlowski, Prof. Emeritus, Warsaw University, Poland. Email: m.kozlowski934@upcpoczta.pl ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 575-579 Marciak-Kozłowska, J., & Kozlowski, M., Sacred Number & Consciousness 1 F    Ku 2 . u 576 (3) Why? With the forces described by formula (3) we obtain for equation (1) d 2u Km u   2 . 2 d L (4) with constant on the right hand side of the equation - only for quadratic in u forces. Can you imagine! This is miracle, is not ? This beautiful equation describes the classical motion of the planets, and electrons round the source of the force F = Ku2. Moreover, the equation (4) in fact is the harmonic oscillator equation which can be solved at once. The solution to the eq. (4) can be written as u  A cos   0   mK , L2 (5) or r 1 mK A cos   0   2 L . (6) Equation (6) describes the conic curves: ellipse, parabola and hyperbola depending on constants A, Θ0, m, K and L. We can choose our coordinate axes so that Θ0= 0 to simplify things just a little: r 1 mK A cos   2 L . (7) This is a conic sections. From plane geometry, any conic section can be written as r  r0 1 e , 1  e cos  (8) where e is called the eccentricity of the orbit. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 575-579 Marciak-Kozłowska, J., & Kozlowski, M., Sacred Number & Consciousness 577 2. Other dimensions In any higher organism, a large number of cells must be interconnected by nerve fibers. If space had only two dimensions, an organism could be only a two-dimensional configuration and its nerve paths would cross. At the intersections, the nerves would have to penetrate each other, for absence of a third dimension would not permit a fiber to be led above or below another one. As a consequence nerve impulses would mutually interfere. The existence of a highly developed organism having many non-intersecting nerve paths is possible only in a space having at least three dimensions. As we know both the Newtonian gravitational force and electrostatic force can be described in the three dimensional space (formula (9)) F K , r2 n  3, (9) where n is the number of dimension of space. For n not equal to 2, the natural generalization is: K F  n  2  n 1 , r n  2. (10) The impossibility of stable planet orbit for n > 3 can be seen in an elementary way. Let m be the mass of planet and L angular momentum (which is constant for the central force (1.181)) & = const. L  mr 2  (11) The gravitation potential for the conservative force will be V  K r n 2 . (12) At the extreme distances from the central body for a planet with mass m, we have dr  0. dt (13) The kinetic energy T at such points is T p2 1 2 & 2  mr  , 2m 2 (14) then ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 575-579 Marciak-Kozłowska, J., & Kozlowski, M., Sacred Number & Consciousness L2 T . 2mr 2 578 (15) By conservation of mechanical energy T + V = constant, or L2 K L2 K ,   2 n 2 2  n2 2mr1 2 mr2 r2 r1 (16) where r1 is the minimum distance from the central body and r2 is the maximum distance, perihelion and aphelion respectively. The equation (16) shows that for n = 4 there can be a finite, positive solution only if r2 > r1 For n > 4 it can be shown that an orbit in which r oscillates between two extremes is likewise ruled out. In general the centripetal force in a circular orbit is & 2. Fc  mr 2 (17) Using Eq. (15) this becomes Fc  L2 . mr 3 (18) In the actual eccentric orbit, the attractive force must be less than this centripetal force at perihelion, for then the planet is about to move outward. At aphelion, it is just the other way around. These conditions can be expressed respectively by the following inequalities F  Fc ( n  2) K L  n 1 r1 mr13 2 or K  n2 r1 L2 , ( n  2) mr12 (19) F  Fc L2 ( n  2) K  r2n 1 mr23 ISSN: 2153-8212 or K  n2 r2 L2 . ( n  2) mr22 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. (20) www.JCER.com Journal of Consciousness Exploration & Research| June 2018 | Volume 9 | Issue 6 | pp. 575-579 Marciak-Kozłowska, J., & Kozlowski, M., Sacred Number & Consciousness L2 L2 L2 L2 .    2mr12 ( n  2) mr12 2mr22 ( n  2) mr22 579 (21) and L2  1 L2  1  1  ( n 2 )     ( n  2) 1 .   2 2  mr1  2  2mr2  2  (22) This relation obviously cannot be true for n = 4, for then each of the brackets becomes zero. Remembering that r2 > r1 it also cannot be true for any n > 4, which makes the values of the brackets less than ½ . Thus, the existence of an elliptic orbit for n  4 is ruled out. The results for planetary orbits are collected in Table 1. Table1. Planetary orbits Phenomena Cases thus excluded Bio-topology (existence of a highly developed n <3 organism) Stability of planetaryn >3 orbits n=4 n >4 n<3 Possible only for circular orbit Excluded if the potential is too vanish at  In conclusion, it may be said that stable elliptical planetary orbits can exist and support the existence of the highly developed organisms only in three dimensional space. The miracle! 3. Conclusions The range of the two forces which create the Universe are described by one n=2 natural number in spite of infinity of natural numbers. Only infinity Creator can chose only one number and used it to build up Universe. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com