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The Man Behind New App Shadow Wants To Quantify Our Dreams

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Hunter Lee Soik is taking the quantified-self movement to bed. Can he change the way the world thinks about dreaming?
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Hunter Lee Soik has a vegan shake called Phood for breakfast and lunch every day. He has no computer, just an iPhone and an iPad, and conducts business while walking everywhere, sending out emails as he paces around parks. Soik lives out of temporarily rented homes in Berlin, San Francisco, New York, or Los Angeles—often found via Airbnb—and wears only black: five odor-resistant Nike T-shirts and three pairs of Levi's, which he washes by hand and air-dries.
Soik, 32, tracks a wide assortment of personal data, including what he eats, where he travels, his pulse, the number of footsteps he takes, and how many calories he burns. But a few years ago, he realized that one aspect of his life was going unmonitored: his dreams. He started wondering if dreaming might be connected to the other quantified-self data that he monitors so closely—and if it would be possible to keep track of his dreams with a mobile app.
So Soik, who previously worked as a freelance creative director for clients such as Kanye West and Italian Vogue, created an app to do just that. Shadow: Community of Dreamers, crowdfinanced with $82,500 raised on Kickstarter and set for wide release in July, wakes people up with an alarm, prompts them to anonymously describe their dreams, and beams those reports into a massive online set, where they can be searched and analyzed. Dreams are coded for age, sex, location, and time, allowing researchers to find population norms—assuming enough people participate. "If we want to make the world's largest database of dreams," says Soik, "we need the world on our side."
Just as apps such as Fitbit, Weight Mate, and Sleep Cycle may overturn assumptions about health, insurance, and preventive care, Shadow's developers are betting that their "mood barometer" can disrupt how we consider mental health. "I think dreaming serves as an emotional mirror," says Kelly Bulkeley, a dream researcher and adviser to Shadow. "If you give me enough dream samples, I can tell you what are the major emotional issues and relationships in your waking life."
Dream research may sound like sham­anism, but scientists are spending serious money and time on it. This year, a Japanese team decoded dream traits from brain activity during sleep, and researchers have linked dream content with learning, emotional processing, and creative insight. Scientists now know a lot about the how of dreaming, but the question remains why. People typically spend one to two hours a night in REM sleep, when most dreaming occurs. That adds up to five years of dreaming during the average lifetime. Given how much energy humans burn nightly on dreaming, many scientists believe these hallucinations probably have significance. One obvious possibility is that dreaming relates to mood. Studies have shown that traumatic events do affect dreams: The types of dreams somebody has after getting a divorce can predict whether they will later need antidepressant drugs, and following 9/11 dreams across the U.S. showed increased similarity to post-traumatic-stress-disorder nightmares, even when they didn't include obvious connections such as airplanes or tall buildings.
Shadow is designed to capture those sorts of trends on a broad scale. "The numbers [of online dream reports after 9/11] were nowhere near as high as Shadow will be able to collect and not as systematic, not as international," says Deirdre Barrett, a clinical psychologist at Harvard Medical School who's working with Shadow as an adviser. "For major world events—natural disasters, political events—it will be interesting."
One of Shadow's primary goals is to create a dream database that will help determine norms. How often does the average person have nightmares versus someone with depression? Do children dream differently from adults? How do dreams change after a trauma? And if dream change precedes medical issues such as depression, could dreams be used to diagnose problems before they strike?
Not everyone embraces this sort of thinking. Dreams are hot in science, but they've fallen out of fashion in psychiatry. Sigmund Freud's dream-interpretation and sex-focused theories of childhood trauma and repression have mostly given way to biochemical hypotheses of mental disorders. In his book The Dreaming Brain, Harvard dream researcher and psychiatrist J. Allan Hobson makes the argument—supported by many psychiatrists—that dreams are completely random, triggered by neural firing in the brain stem. And even some psychologists who embrace dreams as part of the therapy process aren't keen on Shadow's approach. "The problem is the notion of coding dreams for meaning," says Sherry Turkle, a psychologist at the Massachusetts Institute of Technology. "There is not a 'dream key' that links particular words to particular meanings. It is a problem if you take the complicated work of dream [interpretation], dependent on the patient's associations, and turn it into an algorithm."
But to the extent that people's emotional lives can be quantified, Shadow offers a potentially higher-resolution and objective snapshot of mental life. If dreams could somehow be related to mental health, why not track them with the machines we keep near our bodies all the time? "What we want to do on a psychology level," Soik says, "is create the 'understood self.' If I walk 10,000 steps, does my pulse go faster? Do I record more positive dreams? The goal is to see patterns in the data—and to use that visualization to raise more awareness of yourself."
[Photo by Marcus Gaab]

Memorandum for Kundalini Research

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Home› Memorandum for Kundalini Research

 

Institute for Consciousness Research
 Markdale, Ontario, Canada

 

Introduction

Today, a substantial portion of humanity lives in a world benefited by the intellectual and technological ascent of humankind. Computers, instant satellite communications, medical innovations and disease control would seem like miracles to even the most profound thinkers of the past. The pre-depression promise of 'a chicken in every pot' has long since been replaced by the desire for a 'Blackberry (or i-phone) in every hand'. The e-revolution has no doubt brought us closer together in terms of speed of communication and access to information.
But as this is written, we are witness to ever growing, world-wide unrest and demonstrations over the need for more responsive socio-political systems as well as the need for a more egalitarian division of wealth, food and natural resources. Even with all the technological advancements and comforts at hand, there is still an individual yearning to know ourselves, to discover the answers to the questions of our existence and the varied states of consciousness peculiar to human beings.
The technological revolution of the 20th and 21st centuries has provided science with the tools to penetrate the very subtle levels, as well as the cosmological aspects of the universe. Answering the age-old question of how the universe (or we) began is still uppermost in the scientific and in the religious mind. Institutional religion has had to face the fact that the simple concept of an anthropomorphic God not only offends the human mind at this stage of our intellectual development, but also often contradicts the discoveries of science.
It is prudent to remember that it was not that long ago that the earth was considered the center of the solar system, the medical profession practiced phlebotomies, and the human soul was believed to reside in the heart. Until the end of the 20th century it was held that the human brain was unchanging – that is until improved technology exposed the brain’s neuro-plasticity little more than a decade ago.
During the first decade of this century brain research has produced some concrete evidence that meditative practice can change the brain, allowing the practitioner to achieve different levels of awareness. Historically, this is something that many esoteric traditions not only maintained but kept record of. Previously such 'transformed' mental states were considered to be excluded from possible objective measurement. Researcher, neuroscientist Richard Davidson has stated that their findings demonstrate that the brain is capable of being physically modified in ways that are hard to imagine. This should serve as a reminder that science and religion too need to remain open-minded, and not become overly dogmatic in the course of their respective investigations.
With every advancement in our methods of observation, it seems that a warp occurs in the universe for which we need a fresh exercise of the intellect and a new formulation of ideas to explain and understand it. In the later part of the last century, some experiments yielded results that were inexplicable only in terms of the four currently recognized forces of nature—electromagnetic, gravitational, strong and weak nuclear. The energies associated with these anomalous phenomena were dubbed 'subtle energies'.
Historically, various esoteric traditions have talked about subtle bodies or sheaths that overlay and influence our physical body. For example, in addition to energies originating in the environment, it has been documented that humans are capable of generating (filtering) and to some degree controlling, what have also been labeled, 'subtle energies' that seem to influence both physiological and physical mechanisms. Some confusion has arisen due to the  duel usage of the term subtle energy. For our purpose, we will simply use the term to mean an energy (force) that is inexplicable only in terms of the empirically recognized four forces.
Current confusion aside, the concept of subtle energy has been described by a variety of names since ancient times and forms the basis of many religious and esoteric traditions and health care systems throughout the world. It should be kept in mind that precise meaning of these names are not necessarily equivalent. In the West its names include life-energy, universal life force, bio-energy and bio-plasma for example. In Asian traditions, it has long been known as Chi or Ki and is the underlying principle of martial arts systems (Tai Chi, Kung Fu) and health care treatments such as acupuncture and shiatsu. In the East Indian tradition it is believed to be the basis of all existence, and to manifest variously as Prana, Shakti, and Kundalini-Shakti. As such, it forms the foundation for all systems of yoga and other disciplines that lead to exceptional states of consciousness.
 In what follows, we outline research that was proposed to us more than four decades ago. It calls for an empirically oriented  investigation  into a theory based on the existence of  the energy/mechanism known as Kundalini that may establish a biological basis for the many ordinary and extraordinary states of mind. With the intellectual evolvement of humankind an accepted reality, we feel that there is an implied parallel evolution going on in the brain itself. To this end, the theory posits that the psychosomatic energy/mechanism in human beings, called Kundalini by the ancients, is responsible for this evolution. The idea that there is a “guiding” power that underlies the evolutionary process is not new and apparently was not unacceptable to Darwin himself. In his book Talks with Great Composers, Arthur Abell recounts the following conversation between Darwin and Tennyson:
Then you admit Professor Darwin that there is a higher power behind evolution? “Certainly, I admit it; I am compelled to do so, because evolution has always gone onward and upward, from lower to higher forms of life.  That could not be chance; it is unscientific to postulate such a hypothesis, because chance never moves in one direction.”
The Kundalini hypothesis suggests that this energy/mechanism is responsible for creativity, genius, mystical experience, psychic phenomena and certain classes of mental illness. The current and persisting upheaval across the globe is an indication that our successful healthy evolution requires a better understanding of and conscious participation in the process. The suggested research would involve the collection, analysis and documentation of both psychological and biological data relative to the common characteristics that appear to be the result of an awakened Kundalini.
The suppositions behind this theory, we admit, may contradict some of the currently accepted ideas about the nature of mind, consciousness, and evolution. But our picture of the inner world—and the brain—is far from complete. It has been by making similar radical leaps in conjecture that science made its great discoveries often totally changing our conception of the nature of reality. We believe it is time for change once again!
 

A PROPOSAL FOR KUNDALINI RESEARCH

Hypothesis:

Within a framework of remarkably similar characteristics, the mystic, the genius, the psychic and some of the mentally ill exhibit extraordinary states of consciousness. We propose to investigate whether one psycho-physiological process (Kundalini) is responsible for these phenomena.

Abstract:

Research has been proposed to investigate the hypothesis that there is a specific psycho-physiological mechanism, referred to as Kundalini in esoteric scriptures, in human beings. The Kundalini hypothesis suggests that human evolution has proceeded by the action of this mechanism in the human body and brain. Traditionally, Kundalini is held to be responsible for creativity, inspiration, genius, mystical experience, psychic phenomena and, in its morbid form, certain classes of mental illness. The proposed research would involve the collection, analysis, and documentation of both psychological and biological data relative to the common characteristics which appear to be the result of an awakened Kundalini. We believe that these objectives can be accomplished via the following avenues of investigation:
  1. Literary research into the lives and writings of great mystics and geniuses and the written and oral traditions of ancient esoteric teachings.
  2. The acquisition of statistical data from persons experiencing the symptoms of a Kundalini awakening.
  3. The validation of the Kundalini hypothesis through a successful “awakening” in selected subjects within a scientifically monitored environment.

Background

Ancient Concepts

A body of literature on the Kundalini phenomenon has developed from ancient times. The centuries old esoteric treatises of India, the Tantras, Shakti-Shastras and Puranas, are filled with direct references to and explanations of the Kundalini process. Other ancient writings such as the Vedas and Upanishads refer indirectly to Kundalini. The spiritual traditions of many other cultures such as the Taoists, Alchemists, and Gnostics also contain direct or indirect references to this phenomenon.
Arthur Avalon in The Serpent Power, offers an explanation of the phenomenon of Kundalini and its affect on consciousness. This work was the result of half a lifetime of research into the ancient texts of India. (By deciphering the knowledge contained in the ancient texts, he presents a modern textbook for the study and application of Kundalini Yoga.) Avalon discusses the transcendent and immanent aspects of consciousness, the role of Prana in the creation and sustaining of life and consciousness, the effect of mantra and yoga on consciousness, the theoretical basis of Kundalini science, and the role of Kundalini in evolution.
Drawing upon the work of Avalon and on the ancient writings themselves, Gopi Krishna has written many texts on the science of Kundalini. His personal experience of the phenomenon guided his exploration of the subject and allowed him to present us with the most current knowledge on Kundalini. Gopi Krishna has called for the testing of the ideas contained in traditional Kundalini science using modern scientific research. His explanation of the role of Kundalini in consciousness and evolution is the basis of this proposal.
Another hallmark in the research on the relationship between consciousness and evolution is Cosmic Consciousness by Richard Maurice Bucke, M.D. His study of the evolution of the human brain and the resulting development of Higher Consciousness in the human race is supportive of the proposed research.
The work of both Bucke and Gopi Krishna indicate that the true mystic and genius are at the forefront of human evolution as it relates to consciousness. Their work and the summary presented by Dean in 'Metapsychiatry: The Confluence of Psychiatry and Mysticism' indicate that a number of similar characteristics are exhibited by the mystic and genius. An outline of these characteristics is as follows:
  1. Sense of inner light and sound
  2. Unity or oneness with creation
  3. Detachment
  4. Cosmic Expansion
  5. Religious impulse/Belief in God
  6. Personal magnetism
  7. Highly developed moral nature/compassion
  8. Development of psychic gifts – visionary ideas, gift of prophecy, healing powers
  9. Loss of fear of death/sense of immortality
  10. Mental disturbances
  11. Significant sexual expression
  12. Capacity for work
  13. Chronological experiences with special attention to activity in the mid-30’s
In addition to the above specific characteristics, the subject’s heredity and lifestyle and the effect they have on the mental condition and behavior patterns should be considered.
According to the traditional Yoga philosophies, the term Kundalini refers to both a ‘mechanism’ and an ‘energy’ in the human body. This energy, termed Prana* which is unlike any of the known physical energies; is held to be the medium by which thought activity is carried on in the brain and is involved with the transference of impulses and sensations in the nervous system. It is thought that the activation of the mechanism causes an increased amount of pranic energy to be stored in the cells and tissues of the body and to be transmitted to the brain via the nerves in and around the spinal column, leading to alterations in the state of consciousness of the individual. Gopi Krishna explains it in this way:
The mechanism of Kundalini can be understood in the following way. Upon activation, two different activities start in the body. First, the whole network of nerves begins to manufacture a more potent form of subtle energy (prana) and to pour it into the brain through the spinal duct. This altered form of prana is most distinguished by its appearance as a luminous cloud in the brain. Operating in average men and women the energy does not have this property. It is for this reason that the visionary experience of mystics is almost always bathed in light. This is the first important point to which any investigation of Kundalini must pay attention and is why Kundalini is always likened to sun, moon, lightning or fire. Further, the flashes of light or other forms of luminosity experienced by many people during the course of meditation are often due to a sudden, brief upsurge of the more potent prana into the brain.
*Although the traditional definition of prana is not necessarily the same as the current concept of ‘bio-energy or bio-plasma’, for the purpose of this memorandum, the terms prana, bio-energy  and bio-plasma will be used interchangeably.
Second, another activity starts in the genital region. Upon the awakening [of Kundalini] the reproductive fluid is drawn up in a now unknown way and poured into the spinal canal. Exactly how this suction is applied will have to be determined by research. This stream rising through the spine represents the ‘nectar’ or ‘ambrosia’ repeatedly mentioned in the treatises on Kundalini. Its entry into the spinal cord and then into the brain is marked by exquisitely pleasurable sensations—even exceeding those of orgasm. During the course of its ascent into the brain, this stream is ramified into smaller streams which irrigate the visceral organs through the nerve plexuses or the Chakras. The streams can be distinctly felt moving into the various organs, stomach, liver, intestines, heart, lungs, and the like. A new channel for toning up the organs to meet additional needs now comes into operation. The body and the brain are thus prepared for a higher manifestation of consciousness. The flow of a more potent prana and this stream of fluidic secretions into nerve centers and the brain is what is implied by the phrase ‘penetration of Kundalini’.
Our research into writings on the subject and data gathered from recent case histories seem to indicate that some of the critical factors involved in this activity are 1) the body’s ability to produce the required level of pranic energy needed by the brain, 2) the purity of the prana which is produced and 3) the ability of the brain and nervous system to adjust to this altered activity in the system. This altered activity may take the form of genius, inspiration, psychic abilities and enhanced perceptive faculties. But, it also appears that once the brain has started to function at an enhanced level, any reduction in the required amount of pranic energy or in the purity of that energy may lead to serious mental problems, including extreme psychosis.
The functioning of the Kundalini mechanism seems to be determined by many diverse factors, such as physiology, health, diet, heredity, occupation, environment and possibly even mental attitude. The primary difficulty in verifying these assumptions is that the prana involved, if it exists, must be of an extremely subtle nature and modern medical science may not have yet developed the technology to detect and quantitatively measure it.
Yoga theory also holds that prana is absorbed into the body from the surrounding air via the respiratory system and is transmitted to the cells and tissues of the body, possibly by the blood, where it is stored. Since the primary active element in both air and water is oxygen and, since this element is probably the most crucial to the functioning of life that we know of, it may be possible, as Gopi Krishna has theorized, that prana uses oxygen as the major vehicle for its activity in the body. This relationship between oxygen and prana was documented by Ostrander and Schroeder in their report on the discoveries of Soviet scientists V. Inyushin and colleagues in 1968. “Breathing, it seems, charges the entire bioplasma body and renews our reserves of vital energy and helps to equalize disturbed energy patterns. Of course, the Indian philosophy of Yoga has always maintained that breathing charges the whole body with ‘Vital Force’ or prana and Yoga prescribes specific breathing exercises for good health.”
In The Dawn of a New Science, Gopi Krishna uses several examples from the research and writings of others to support the hypothesis that prana exists. He cites the work of W. Reich in The Function of the Orgasm. Reich states that neuroses are due to "fundamental disturbances of the economy of the bio-electrical energy." Reich’s ideas concerning bio-electrical energy, which he calls Orgone, are close to the concept of prana. Gopi Krishna also notes that Dr. Wilder Penfield supports the view of the existence of an unknown form of energy. In The Mystery of the Mind Penfield states "The mind is peculiar.. It has energy. The form of that energy is different from known electrochemical energies."
Elsewhere in The Dawn of a New Science, Gopi Krishna refers to the investigations of Evelyn Underhill, N. W. Conn, Sir Alistair Hardy and R.C. Zaehner to support the concept that there is a psycho-physiological change in the body when a state of mystical consciousness is present, that consciousness is the principle behind the evolution of matter and that there is a link between mysticism and mental illness.


Empirical Science and Quantum Mechanics

In the early nineteenth century, the Marquis de Laplace was led to suggest that the universe was completely deterministic. That is, there should be a set of scientific laws that would allow us to predict the state of the universe at any moment given a known set of initial conditions. As well, it was assumed that the only limit on our observations was the level of the observational equipment itself. This view was generally accepted scientifically until the end of the first quarter of the twentieth century, when Heisenberg formulated the uncertainty principle. Using Planck’s quantum hypothesis (the energy of electromagnetic radiation is confined to indivisible packets or quanta), Heisenberg was able to show that the uncertainty in the position of a particle multiplied by the uncertainty in its momentum (its velocity times its mass) can never be smaller than a fixed quantity known as Planck’s constant. This principle is valid independent of the type of particle and the way in which the position and velocity are measured. The uncertainty principle is a fundamental property of the physical universe and not a statement about the observational ability of the current technology and as such ties the observer to the observed.
The Uncertainty Principle brought an end to the completely deterministic view of scientific theory of Laplace. This in turn led to a reformulation of mechanics by Heisenberg, Dirac and Schroedinger into ‘quantum’ mechanics. In this theory particles have a quantum state, a combination of position and velocity, and not well-defined positions and velocities. Quantum mechanics predicts the likelihood of a number of different possible outcomes, but does not predict a single definite result for an observation. So although the predictions and descriptions of quantum mechanics agree with experiment, this theory brings along with it an element of unpredictability or randomness. In a way then we have a science that cannot measure events as accurately as it pleases and can only predict the probable occurrence of an event. A far cry from a completely deterministic theory of science.
The accuracy of the statistical predictions of quantum mechanics along with a 1964 mathematical proof by J. S. Bell lead to another result that went beyond the existing general scientific paradigm. Bell’s theorem, as it is now known, reveals an unexplained 'connectedness' of quantum phenomena (Zukav, 282). This theorem shows that if the statistical predictions of quantum theory are correct, then our commonsense ideas about the world are inadequate. One such idea is the so-called 'principle of local causes'—that what takes place in one area is independent of what an experimenter does in a place distant and space-like (cannot be connected by a signal) from the other area. Thus, empirical science itself has limited the conclusions we can draw by observing everyday events. This suggests that to understand macroscopic events we must observe phenomena at more subtle, quantum levels.
To summarize, empirical science has led to an understanding of energies and phenomena that are ever more subtle— from the macroscopic to the microscopic to the subatomic. In the process of examining these more subtle levels, science has found that the phenomena involved often behave in amazing ways; ways that could not necessarily be deduced from everyday experience. Further the 'quantized' behaviour of physical phenomena along with Bell’s theorem has lead to the conclusion that there is a subtle connectedness underlying the structure of the universe. What this underlying connectedness—or field—is, no one can say for sure at this time. Is it a type of electromagnetic phenomena, an organic field, a super-material force, something akin to what we call consciousness or intelligence, or something totally unknown to us at present?
During the last five decades the interest in exploring the relationship between scientific theory and religious/ esoteric doctrine has continued to increase. In the West, this was due in part to experimental results coupled with the theory of quantum mechanics, along with a growing appreciation for Eastern religious/esoteric concepts and practices including meditation and Yoga. For example, books have been published that focus on the conceptual similarities of some of these Eastern doctrines and the modern quantum based physics (Capra; Zukav). Other recent works include The Field - The Quest for the Secret Force of the Universe by Lynne McTaggart and The God Theory by Bernard Haisch.
'The Field' that McTaggart refers to is the so-called Zero Point Field (ZPF). She writes that “what quantum calculations show is that we and our universe live and breathe in what amounts to a sea of motion—a quantum sea of light”. Haisch refers to this field metaphorically as “an invisible, uniform sea of light underlying the Universe”. ZPF is a term used to mean the vacuum state—the quantum state with the lowest possible energy—of an individual quantized field. In the case of electromagnetism, for example, the energy value of the ZPF is greater than zero. In other words, there is always energy even in the lowest possible state—the ground state.
Along with great interest, there is some controversy in the applications and interpretations of The Field. For the present, we will focus on the suggestion of (McTaggart, 24) that the “idea of The Field might just offer an explanation for many metaphysical notions…”. This interest is generated in part by the view that The Field is an ever-present field of light that has the capacity to hold information without regard to time. As noted in the work of Bucke above, two of the hallmarks of illuminated experience have long been held to be light and new knowledge.
Eastern religious/esoteric lore suggests the existence of a subtle 'life' energy such as Chi (or qi) in the Chinese tradition or Prana, also known as Prana-Shakti in the Indian tradition. For example, Prana is held to be an extremely subtle immaterial substance which forms the basis of all matter and organic phenomena. “Prana is present in atoms and their constituents. It is behind the energy fields into which matter is resolved at the end. It is the agent responsible for the ungraspable complex chemical reactions in living bodies and also in the incredibly intricate mechanisms at the back of all the complex movements of the organs and the activity of the brain.” (Kieffer, 217) The life energies like Chi or Prana are also associated with light. (Avalon; Kieffer,143)
Present day scientists have also recognized the workings of an intelligence in Nature. George Wald has presented a convincing argument that our universe is one that is permeated with life based upon the fact that 'ice floats'.(Wald, 12) Fred Hoyle builds a case for an 'intelligent information rich universe'. (Hoyle, 158) Some physicists like E. H. Walker have suggested that “Consciousness may be associated with all quantum mechanical processes...”. (Zukav, 63) Haisch favors the concept of an “infinite conscious intelligence…who has infinite potential, whose ideas become the laws of physics…”. Others, like Carl von Weizsaecker, have postulated “that the concept of Prana is not necessarily incompatible” with modern physics and links it to the probability amplitude of quantum theory. (Krishna 1971, 42)
The point here is not to claim the existence of a subtle energy like Prana or equate it with any scientifically accepted concept—the research findings will determine that. Nor are we suggesting that The Field represents Prana or Chi. Rather the point is to underscore that through their own methods of investigation, both science and the religious/esoteric traditions have lead to the idea that a subtle essence (or stuff) pervades the universe and that this 'stuff' has a component of or is interwoven with intelligence or consciousness and light. Whether or not each side is able to agree on the concept of what this 'stuff' entails will no doubt depend on the advances made in both technology and in the understanding of consciousness.
However by examining the extant religious lore, particularly that of the Eastern traditions, we may discover how the concept of a universally connected intelligent 'stuff' was modeled and what insights were gained into its characteristics. It may well be that the mystics of the ancient esoteric traditions through introspection and using only the tool of their own consciousness perhaps have arrived at a description of our universe that science—with the full weight of modern technology behind it—is only now beginning to discover.
The concept of Kundalini brings with it a time tested structure that current technology should be able to examine. This was certainly not the case centuries or even a few decades ago. This point is amplified by recent scientific discoveries of how the brain functions. In the US, the last decade of the 20th century was designated as the 'Decade of the Brain'. During this period neuroscience made significant discoveries in the areas of genetics, brain plasticity and development, imaging technologies, cell death and molecular neuro-pharmacology. The work on brain plasticity (or neuroplasticity- the brain's ability to reorganize itself by forming new neural connections throughout life) has changed the scientific view that the connections among brain nerve cells were determined in early life and did not change once adulthood was reached. In fact some neuroscientists believe they have produced evidence that mental discipline and meditative practice can change the workings of the brain allowing the individual to achieve different levels of awareness (Davidson). This speaks directly to the possibilities for human evolution and how the concept of Kundalini would contribute to its understanding. In addition, the body of knowledge encapsulated by the Kundalini hypothesis provides us with a model that conforms to the generally accepted empirical standards. It is testable, has explanatory and predictive powers and adheres to the principle of parsimony—Occam's Razor.
In his proposal for Kundalini research Gopi Krishna sums up its value thus:
The study of the individuals with an awakened Kundalini should be easy to conduct once the underlying principles are determined. There must be definite biological differences in the blood, the cerebro-spinal fluid and the composition of the subtle layer of the brain. The startling discoveries of new particles in the composition of the atom should warn us not to be too narrow minded in limiting the composition of the organic cell. There is a whole world of subtle energies hidden within every living organism. These energies subsist on equally subtle biological fuels which the organism produces and stores in every tissue and cell. This fuel is used by the cosmic life-energy (or Prana Shakti) to manufacture the individual prana or bio-energy. Neurons play an active part in this manufacture.
A scientific study of Prana can be of incalculable value to humankind. Careful study of persons with an active Kundalini would furnish clues to enable us to distinguish between the micro-biology of an average person and any other person in this category, say a mystic or genius. There can be no denying the fact that some difference must exist between the brain of an Einstein and the brain of a person of ordinary intelligence. That this difference has not been found so far does not negate its existence.

Methods and Materials

Three avenues of research are being proposed for the investigation of the Kundalini hypothesis. The first involves literary research into the lives and writings of great mystics and geniuses coupled with a study of ancient esoteric teachings through their oral and written traditions. The results of literary research will lay the foundation for the second area of investigation which is the acquisition of statistical data from the study of persons experiencing the symptoms of Kundalini awakening. The third approach is the establishment of an experimental project to validate the Kundalini hypothesis through a successful awakening in selected participants.


Literary Research

There is a vast storehouse of information on Kundalini available in the oral and written traditions of esoteric teachings throughout the world. The ancient esoteric treatises of India including the Tantras, Vedas, Upanishads and Puranas, in themselves would provide sufficient information to formulate a study of Kundalini. In addition to these, further valuable and corroborative information is available in the writings of Sufis, Taoists, Tibetan Yogis and Western Mystics. In fact the religious lore of mankind the world over, with its myths and fables, is a priceless source of information on the mechanism of Kundalini. Although more difficult to document, the oral traditions of the various religions and faiths of the world are also of great significance. In India, knowledge of Kundalini is verbally transmitted between teacher and aspirant and this information needs to be gathered to fully document the Kundalini phenomenon.
The lives and writings of great mystics and geniuses can be documented to correlate the psychological and physiological factors related to their Kundalini awakening and to provide evidence of the activity of this psycho-physiological mechanism.
The key figure for investigation of historical awakenings of Kundalini is the true mystic. Purged of some of the superstitions and false beliefs that have been attached to their person, the mystic provides the still imperfect model of the future human being. The expansion of consciousness which is apparent in the foremost members of the mystic group is an excellent example of the evolutionary aspect of Kundalini. The study should examine examples of harmonies of sound, magnificent visions, extraordinary insights, new depths of knowledge, halos of internal light and spiritual exaltation during the state of mystical ecstasy. Also, of importance, an increase in creative activity, eloquence and literary or artistic talent often occurs when the mental attitude of the subject is properly disposed.
The genius exhibits an extraordinary intelligence or aptitude which is at the vanguard of human creativity and evolution. As the great mystics of the past were in the forefront of spiritual knowledge, so the great geniuses set the standard in their various fields of endeavor. The study of their writings and the positive and negative aspects of their lives can offer further clues to the importance of consciously leading a lifestyle in concert with the evolutionary process.
The knowledge gained from the ancient texts along with the information from the lives and writings of mystics and geniuses would, in turn, help scientists to discover the important factors for a healthy awakening of Kundalini. Given the current state of technology, it may be possible to put computers on the job to 'data mine' important clues about the awakening of Kundalini from these important documents.
The Institute for Consciousness Research (ICR) is currently engaged in literary research. The lives and writings of individuals such as Walt Whitman, Victor Hugo, St. John of the Cross, Thomas Jefferson, Jiddu Krishnamurti and others are being investigated. This is a vast undertaking requiring the energies of many investigators. It is hoped this proposal will encourage others to become involved through their own independent means and abilities. In addition, ICR has established a Publication Honorarium as an incentive to others to become involved in the research. This study can lay a foundation for the investigation and understanding of contemporary instances of Kundalini awakening.


Case Studies

To acquire as much statistical data as possible relating to the awakening of Kundalini, studies of persons experiencing the symptoms of this awakening must be undertaken. Three methods of investigation are proposed:
  1. Analysis of existing, first-hand case studies of persons suffering from mental disturbances including neuroses and psychoses such as schizophrenia  and manic-depression.
  2. Interviews with physicians, psychiatrists and social workers involved in the care and treatment of the mentally disturbed.
  3. Worldwide advertising outlining the classic symptoms of Kundalini awakening and calling upon people who have experienced or are experiencing the stated symptoms to come forward and take part in the scientific study of the phenomenon. Data will be acquired through questionnaires, interviews and direct case studies.
The emphasis on study of the mentally disturbed is due to the fact that at the present time these individuals are the most accessible to research and provide a fertile field for this investigation. The human system is shaken to its very roots by the process of Kundalini awakening. If the nervous system has not reached a sufficient degree of readiness for the new activity, a morbid transformation of consciousness may take place due to the flow of impure pranic radiation into the brain. Instead of harmonies of sound, magnificent visions, extraordinary insights, new depths of knowledge, spiritual exaltation, heightened creativity, eloquence or literary or artistic talent, the awakening results in distracting noises and shrieks, nightmares, crazy whims, grandiose delusions of rank and power, frenzied behavior, ranting and raving or insane compositions or bizarre art.
The detachment from the world experienced by the mystic undergoing a positive awakening may occur as a withdrawal from the world for the individual experiencing a morbid awakening. The schizophrenic lives alienated from the world completely engrossed in an inner experience which determines their external behavior, an experience of disordered imagination, erratic and absurd thought and act, fear, anxiety and horror. In the manic-depressive, the Kundalini hypothesis suggests that the radiation pouring into the brain is not soothing and enrapturing but toxic and virulent causing excitement or depression, intense melancholy or insane laughter and the other characteristics peculiar to their psychosis. The old personality is eclipsed and a distorted one emerges lost to the norms of behavior and sense. The disoriented pranic spectrum now reflects a disfigured being completely or partially out of touch with the world.
If the individuals in the case studies prove willing to be observed and examined, it would provide important statistical data with which researchers could compare the similarities to mystics and geniuses. Volunteers would undergo physiological testing involving the circulatory and nervous systems, brain, metabolism, body temperature and the cerebrospinal fluid. There is an on-going need for more advanced methods of studying bio-energetic changes to be developed. High-tech brain imaging equipment including magnetic resonance imaging (MRI), positron-emission tomography (PET) and electroencephalography (EEG) is now in use by various research groups and has produced interesting results. A rudimentary study of changes in an individual’s bio-energetic performance could be undertaken using technologies like the above and possibly along with  Kirlian photographic techniques. The analysis of statistical data would demonstrate the degree to which the Kundalini phenomenon prevails and could lead to the discovery of new avenues for research.

Experimental Project

The objective of the experimental project is to firmly establish the validity of the “Kundalini Hypothesis” through the successful awakening of the mechanism within the physical frame of the participants. This project can be accomplished within a scientifically monitored environment, where the biological functions of the subjects will be painstakingly monitored, recorded and studied using the latest technologies available.
As the phenomenon is rare, at least one hundred well-selected candidates would be needed to show some results. These volunteers must be in excellent physical and mental health in order to minimize the chance of any physiological or psychological distress. A center for the project, located in a temperate region, would be needed to provide a healthy and productive environment for the participants. The general scientific approach to all aspects of the research should be open-minded and without dogma. Inter-disciplinary co-operation will also be of the utmost importance.
A team of Yoga specialists will be needed to assist each volunteer in the purification of the nervous system. According to the Kundalini hypothesis it is this system which transforms organic substances in the body into bio-energy or prana. If the nervous system, especially the cerebrospinal system, is not healthy, then the bio-energy will be impure and may produce results associated with a morbid awakening. The means of purifying the nervous system will involve both physical and mental discipline. Physical discipline will involve pranayama, exercise, proper nutrition, and a consistent lifestyle. Mental discipline will include prayer, meditation, cultivation of the will and self-control.
A team of scientific specialists will be needed to monitor and record the physiological and psychological development of the subjects. Biological functions involving metabolism, heart rate, blood, cerebrospinal fluid, breathing, brain activity, the nervous system and the like will be observed and noted. These observations will be checked against statistical data developed during earlier case studies and will be added to the data base.
A clinic must be established to monitor and provide guidance and assistance to those people throughout the world who suffer from the purgatorial symptoms of Kundalini awakening. Information from the data base will be used in this endeavor. Where data concerning people who contact the clinic for advice can be verified, it can be added to the data base.
The Kundalini experimental project is a colossal undertaking requiring substantial funding. An administrative unit of Yoga specialists and competent scientists will be needed to ensure the smooth and continuous operation of the project. A financial, operational and personnel commitment of at least five years will be required to sustain the project.

Discussion

The Scope of the Project

Research into the Kundalini process will be the largest project ever undertaken by humanity. We are embarking on a journey of exploration into an entirely new, unimaginably vast and complex aspect of creation.
Although the research will begin with the physiological aspects of the Kundalini process, it will eventually expand into an exploration of consciousness that will dwarf all of our accomplishments in the physical realm. The scope of this exploration will likely extend to many decades, if not hundreds of years, and proceed into areas of discovery that we cannot even imagine at present.
The challenges facing us in doing this research will be formidable. It will necessitate a wholesale change in the orientation of science from the investigation of purely physical phenomena to far more subtle aspects of creation, such as prana-Shakti.
Although some aspects of this investigation can be carried out with the technology we currently possess, or develop in the near future, there is a limit to which this type of inquiry can proceed. Eventually, the exploration of non-physical aspects of reality will have to be undertaken via the consciousness of the investigators themselves.

Literary Research

The proposed literary research into the lives of mystics and geniuses serves several very useful purposes. The first is to furnish enough indirect evidence for the existence of a psycho-physiological mechanism to justify the commitment of the resources necessary to undertake a more involved method such as the experimental project. It has the advantages of being relatively inexpensive and there is a vast body of material that is readily available for examination both in the East and West.
Another major benefit of this type of research would be the acquisition of much of the knowledge that has already been learned concerning the arousal and operation of this mechanism by those who have experienced its functioning in the past. This would not be a simple or easy task as much of the relevant information is in allegorical form, or encoded in a cryptic terminology which would have to be painstakingly deciphered and validated. In many cultures the knowledge of Kundalini was highly restricted and references to it were often veiled or indirect so that the secret knowledge could not be easily understood by the uninitiated. But there is without doubt a tremendous amount of information which would influence the way in which an experimental project would be conducted.
A third purpose which such research would serve is as an educational tool for those who are highly trained in such modern disciplines as physiology, neurology or biology but are not so familiar with concepts and ideas which relate to consciousness or mental transformation. The theory of Kundalini is based on many concepts that are often quite foreign to the physically oriented outlook of modern scientific methodology and unless one has a firm grounding in both viewpoints, the ability to make progress in more concrete forms of research will be limited.
Another critical need for information contained in the literary and oral traditions of Yoga stems from the fact that the arousal of the energies involved sometimes may seem to have detrimental effects on the mental and physical well-being of those in whom they are active. The ability to deal with such contingencies in those who have volunteered to participate in the Experimental Project is of primary importance for their health and safety. The proposed research into the literary and oral traditions would almost certainly provide much data which would be relevant in dealing with these situations.

Case Histories

The studies done on active case histories would also have a number of advantages. They would first of all serve to furnish more concrete evidence for the existence of the theorized mechanism than does literary research. They would also provide a source of physiological data on the operation of the mechanism which would be of use in the actual Experimental Project itself. As was stated above, the risk to those who are participating in the actual experiments must be minimized as much as possible and familiarity with the possible adverse effects of the energy, prior to the commencement of such experiments, is absolutely essential.
Another related benefit of such research would be the eventual development of methods to minimize the adverse effects of arousal in those to whom it has happened spontaneously. The number of cases of people in this category seems to be growing steadily and there is little provision in traditional medicine or psychology for dealing effectively with the problems unique to the arousal of these energies. It is encouraging to note that in their latest diagnostic handbook, the DSM-IV, the American Psychiatric Association includes code ‘V62.89’ for religious or spiritual problem. Although having a ‘spiritual experience or spontaneous arousal’ is certainly not a disease, the inclusion of V62.89 suggests that the health care community is beginning to differentiate between ‘spiritual experiences’ and mental illness.
Information gathered from the case histories could alleviate much of the fear and distress in those affected by this spontaneous arousal. The stigma of being ‘schizophrenic’, or ‘abnormal’ often attached to these unfortunate people would disappear completely if a natural biological mechanism responsible for these conditions were demonstrated.

The Experimental Project

The first short-term goal of this project would be to locate subjects in whom the energy is active enough to be readily detectable. One of the major problems with the verification of the theorized mechanism is that it seems to work in stages and the marked physiological changes which could be detected with the technologies currently available often last only for limited periods of time. After this, there is usually a much longer period in which the body tries to adjust to the changes already brought about and at this time the physiological effects are much less evident.
The lack of incidences of full awakening in the general population in the last century would tend to indicate that the number of cases in which the transformations are at a highly advanced stage is quite limited. The degree of success would thus depend to a great extent on the selection of the subjects. Many diverse factors, such as heredity, physical health, psychological makeup and attitude would have to be considered and it would necessitate a very large base of potential candidates from which to make the selections.
Even with the most rigorous selection criteria, it may be reasonable to assume that only a very low percentage of those subjects initially selected would achieve any degree of success in activating the mechanism and achieving a substantial degree of mental transformation. The critical role that heredity has seemed to play in determining the limits of mental transformation may mean that several generations of favorable heredity are necessary to produce a complete success.
One of the primary goals of the experimental project will be to develop technologies which will enable the suspected energies involved to be measured quantitatively. This would serve as the basis for further research as the effects and the effectiveness of the various methods used for stimulating the mechanism into activity could then be quantitatively measured, as also the degree of success attained in an awakening.
The techniques for the detection of the theorized mechanism and the energies involved in its operation are certainly at a rudimentary stage at present but the existence of high-tech brain imaging equipment involving such processes as magnetic resonance imaging (MRI and fMRI) and [particle] emission tomography (PET and SPECT) indicate that we probably may not have too far to go before limited success could be achieved.
The next stage of the research would be primarily concerned with the development of safe and effective methods for the arousal of the mechanism and also to establish which methods work best for an individual given his or her particular psychological and physiological makeup. The wide range of techniques developed in the past for awakening the mechanism tend to indicate that such inherent differences are a major factor in the probability of success of any given method.
In addition to the physiological data gained, there is also a wealth of psychological data to be recorded, correlated and evaluated. The differences in the experience described by various individuals in the past may be a consequence of physiological factors and establishing the correspondences between the two will be a major undertaking.

General Notes

The ramifications of the discovery of a psycho-physiological mechanism affecting consciousness are enormous. One key area in which such research would have tremendous significance is in the understanding and treatment of mental illness. The incidences of this problem have been increasing at an alarming rate in the last few decades and have not been strictly limited to any particular country or society. The discovery of methods and techniques which could vastly increase our capability for preventing and treating this fast-growing problem is of enormous importance.
The exploration of the modes of consciousness experienced by those candidates who are successful in awakening the theorized mechanism is another aspect of the research entirely. Recognition of consciousness as having a reality on a par with physical matter is slowly developing in the minds of more advanced thinkers. The success of the proposed project would do much to establish it as a valid realm for study and exploration.
Acceptance of consciousness as a valid object for empirical study would have a tremendous effect on modern science. It would mean that the modern scientific method would need to be re-evaluated and expanded in its scope.
Beyond this, there is also the possibility that there will be a final limit to which the physical methods of modern science will be effective in exploring these new realms. The ultimate investigation of consciousness may only be possible through the agency of individual inner exploration. The extent to which the empirical nature of the scientific method can be transferred to this type of exploration remains to be determined.

BIBLIOGRAPHY

  • A. Avalon, The Serpent Power, Dover Publications, New York,1974
  • R. M. Bucke, Cosmic Consciousness, E. P. Button, New York,1969
  • S. Dean, ‘Metapsychiatry: The Confluence of Psychiatry and Mysticism’: from Psychiatry and Mysticism; edited by S. Dean, Nelson-Hall Co., Chicago,1975
  • Institute for Consciousness Research, various articles:
    Patrick Hayne, ‘Jiddu Krishnamurti - Twentieth Century Philosopher and Mystic’; Kundalini, Vol. VIII, No.1,1988
    E. Holland, ‘Thomas Jefferson’, unpublished,1987
    E. Holland, D. Pond, P. Pond, A. Walker, ‘Walt Whitman: Poet, Prophet, Paragon’,Kundalini, Vol. VIII, No.1,1988
  • Y. Kason, T. Degler, A Farther Shore, HarperCollins Publishers Ltd, Toronto, 1994.
  • M. Kaufman, 'Meditation Gives Brain a Charge, Study Finds', Washington Post, January 3, 2005.
  • R. Karanjia, Kundalini Yoga, Kundalini Research Foundation, New York,1977.
  • G. Krishna, ‘The Scientific Investigation’, (from “Science and Kundalini”, The Dawn of a New Science, Vol. 2, unpublished and in Kundalini for the New Age, G. Kieffer (ed),Bantam Books, New York,1988
  • G. Krishna, The Biological Basis of Religion and Genius, Harper and Row, New York,1971
  • G. Krishna, The Dawn of a New Science, ICR,1999
  • G. Krishna, Kundalini, The Evolutionary Energy in Man, Shambhala Publications, Inc.,Boulder,Col.,1967
  • S. Ostrander and L. Schroeder, Psychic Discoveries Behind The Iron Curtain, BantamBooks, New York,1971
  • J.Silverman, ‘On the Sensory Bases of Transcendental States of Consciousness’, fromPsychiatry and Mysticism, ed. S. Dean, Nelson-Hall Co., Chicago,1975

Research on the Vibrational State (VS)

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Nanci Trivellato, IAC – International Academy of Consciousness

 

Introduction

About the survey: It is a mixed questionnaire with closed-ended questions (multiple choice) and open questions (essay). The questions were formulated with the objective of obtaining data and information that will broaden the understanding of the variables involved in the installation and control of the VS.
Research Objectives: Collection of cases and data for statistical analysis, establishment of correlations and verification of causal, intervening, and resulting variables, aiming to expand: (1) the knowledge regarding the type of experiences commonly experienced by practitioners, with regard the VS, and (2) the understanding and interpretation of their sensations.
Research Subjects: Any person who knows, even if only in theory, what is the VS.
Answers and self-criticism: Your sincerity and self-criticism are the only necessary tools. Your honesty about the true magnitude of your personal experience is the most essential element for the success of this research, allowing the retrieval of data that will lead to greater understanding about the phenomenon and the technique applied. Please, be realistic to what you legitimately perceive or have already experienced (rather than to what you theoretically know or think you should feel).

Estimated Time: Depending on your answers, new questions will appear. However, the questionnaire was designed to be the most simple and fast as possible. Most people conclude the questionnaire between 4 to 15 minutes.
Participation: Each person can answer the questionnaire only once, as not to corrupt the research results. Thank you for your understanding and help regarding this.
Contribution: Please, pass the link of this survey to friends that know about the VS, so that they can also contribute to this scientific research.
Genre: To facilitate the reading, it was chosen to use the concordance with the male gender, thus avoiding excessive repetition during the text. All questions are equally addressed, to men or women.
Researcher: Nanci Trivellato, MSc, director of the Department of Research and Scientific Communication of IAC.
CO responsible: IAC – International Academy of Consciousness.
Contact: If you want to receive information about courses and publications on the VS, or about IAC activities, please write to vs@iacworld.org.


At the time of including the above in the blog the survey has been "shut down" for now..

Exploring Kundalini

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Many people have spiritual or religious experiences at some point in their lives. A person may experience anything from a spiritual epiphany, to a sense of the divine, to a communion with God, Brahman, Nirvana, or the Universe. These experiences vary drastically, and are unique to each individual, though many commonalities do exist. Kundalini is the biological mechanism responsible for all forms of spiritual experience, genius, insanity, evolution, and enlightenment. As a universal phenomenon, the implications of Kundalini affect every sphere of human thought and activity.
The goal of the Kundalini Database Project is to understand the processes of evolution as we evolve toward higher dimensions of consciousness. Proposed experiments will prove these bold claims through firm scientific evidence, and much work has been done already. By contributing important research data to the Emerging Sciences Foundation, you help in a global effort to explore the deepest mysteries of life. The goal is to be able to provide you the most scientific and credible information about how to achieve a healthy spiritual awakening for yourself. All data collected will be anonymized whenever presented.
Click here to see the latest project dashboard.

Signs and Characteristics of Enlightenment

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The Scientific Investigation of Kundalini – the Biological Mechanism Behind Human Evolution
Enlightenment, or samadhi, the transcendental state of consciousness, experienced in the form of ecstasy by prophets and mystics, does not signify a special favor from God but only a more extended dimension of the perceptual faculty towards which mankind is irresistibly evolving. Seen in this light, prophets of the world’s religions have been prototypes of the future human, and  religious scriptures are a harvest of the revelations received from a higher Intelligence in this state of exalted being.
Investigation into Kundalini, therefore, goes far beyond anything currently underway or proposed by scholars in other fields of consciousness research. By penetrating to the very roots of consciousness, the research will attempt to unravel the mysterious world of intuition, creativity and evolution, and by doing so seek to uncover the source from which all knowledge, science, art and philosophy has sprung, namely, genius.
The world at this time stands in desperate need of geniuses, especially political geniuses who could bring in line the existing systems of politics with the needs of millions of fast-evolving human beings.
In jurisprudence, geniuses are needed to revise the outmoded, cumbersome systems dating from the Romans. In science, in healing, and in social science, geniuses are needed to remedy the present imbalances and plant society firmly on the path to the sublime state which is its destined evolutionary goal. Kundalini research would be based on the premise that there is a potentiality in the human brain, not merely a spiritual but an organic potentiality as well which, when actualized, can alter the state of the mirror through which average men and women perceive the image of the universe. With this alteration, the whole aspect of creation is changed and a new horizon opens.
It is only in this state of transformed consciousness that the real nature of the mind stands revealed, and the conclusion becomes clear that the cosmic image, presented by our senses, is not a reality in itself, but a reflection of the mind. And this reflection can vary with alterations in the state or dimension of the mind itself.

Signs and Characteristics of Enlightenment for Investigation
1.  Divine inspiration — revelation from a Superior Intelligence, from an Infinite Source of Wisdom — in a language impossible to duplicate by ordinary human ability.
2. Urdhava-retas — the upward flow of the reproductive apparatus to supply a new and more potent form of bio-energy to the paranormal chamber in the brain , attended by expansion of consciousness, ecstatic states and verifiable biological metamorphosis of the brain.
3. Luminosity, radiancy in thought and imagination, resulting from the flood of light into the brain, bathing the entire area of the mind both within and without.
4. Exemplary in self-perfection and ideals of behavior — the Golden Rule, the Sermon on the Mount, the Middle Path — purity, honesty, compassion, love, peace, humility, service.
5.  Experience of unity with an omniscient, omnipresent, omnipotent Ocean of Intelligence, the One in All and the All in One, merging of the knower and the known.
6.  Experience of deathlessness, perception of the immortal nature of consciousness replacing the intellect’s understanding of finite human existence limited by the mind and senses.
7.  Perception of sublimity, nobility, majesty, surpassing glory, awe, wisdom absolute, order, grandeur, grace, beauty, melody, harmony, splendor, unbounded joy, providence, mercy, consciousness of a Cosmic Intelligence as the Source of All.

Read a fuller discussion, transcribed from a meeting with Gopi Krishna in Nishat, in the vale of Kashmir in the Himalayas in 1976: Signs and Characteristics of Enlightenment

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Richard C Cook

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Cook has interesting background. Hence, his inclusion on the blog. Blogger Ref http://www.p2pfoundation.net/Multi-Dimensional_Science









In 1960, Richard C. Cook moved with his family to Williamsburg, VA, where he spent his formative years in the restored colonial capital. In 1970 Cook graduated from the College of William and Mary, the alma mater of Thomas Jefferson, receiving a degree with honors and election to Phi Beta Kappa. He then came to Washington, D.C., to study the Gurdjieff Work and serve as an analyst with the federal government.
Cook continued his study of the world’s spiritual teachings over the next forty years, working with several realized masters, including Hugh Ripman, Abdullah Dougan, Pir Vilayat Khan, Sri Chinmoy, Swami Satchidananda of Kerala, India, and Sri Shivabalayogi. His spiritual name is Ramcharandas, which means, “Servant of the Feet of God.” He works within the lineage of the ascended master Babaji.
With the federal government, Cook first worked on the policy staff of the U.S. Civil Service Commission followed by the Food and Drug Administration. Having been promoted to the Jimmy Carter White House, he served under Esther Peterson, President Carter’s special assistant for consumer affairs. He witnessed first-hand how the Federal Reserve crashed the U.S. producing economy by bringing on the recession of 1979-83. This was the start of the takeover of the economy by the big bankers and Wall Street. One result of the recession was Carter’s loss to Ronald Reagan in the election of 1980.
Cook then relocated to operate a farm he had purchased in West Virginia. Returning to Washington in 1985, Cook went to work for NASA as an analyst on the space shuttle program. While at NASA he warned of a possible disaster due to faulty O-ring joints in the solid rocket boosters. The disaster came to pass with the loss of Challenger and seven American astronauts in January 1986. Cook then told the investigating commission and the press that NASA had known of this problem for years. For his testimony Cook received the Cavallo Foundation Award for Moral Courage in Business and Government.
Transferring to the U.S. Treasury department and working there for over two decades, Cook saw how electronic funds transfer created even more wealth and power for the banking system, laying the groundwork for the gigantic financial bubbles and crashes that have dominated the economy for a generation. He says that, “Today America is run by the financial Mafia.” Upon retirement in 2007, Cook wrote articles predicting the crash of 2008. He has also advocated for a basic income guarantee and in 2011, speaking on the Riviera Maya, Mexico, introduced his Gaia Plan for a guaranteed income for all people.
Cook has published several books in recent years, including In the Footsteps of the Yogion his experiences with Sri Shivabalayogi; Challenger Revealedon his time as a whistleblower with NASA; and We Hold These Truths: The Hope of Monetary Reformon how to change the financial system. In his latest book, Return of the Aeons: The Planetary Spiritual Ascension, Cook confronts the central topics of our day: the “End Times” and the predicted “New Earth.” He says that a Planetary Spiritual Ascension is real and that it applies to all human beings, not just a select few. He says planet earth has already moved to higher consciousness within the galaxy and that any man-made structure that relies on the human ego for its source of authority will perish.
Cook says further that the Divine Beings known in ancient times as the Aeons are here and available to guide us, including the Divine Mother and Jeshua ben Joseph, a.k.a., Jesus Christ. He says he is in regular communication with these and other Divine Beings and that they have given him the messages he now conveys to humanity.
Cook and his wife Karen now live in Roanoke, VA, where they teach Ascension Meditation and Healing at the Lifestream Center, 2006, Windsor Ave., Roanoke, VA 24015. He is also an ordained minister with the Sanctuary of the Beloved and Order of Melchizedek, a non-denominational healing and teaching order.
Please see Richard and Karen’s new website on Ascension Meditation and Healing CLICK HERE

Wikipedia Article on Richard C. Cook Wiki




Challenger Disaster

In January 1986 Cook became the first NASA official to testify publicly on the space agency's prior knowledge of flaws in the solid rocket booster O-ring joints that destroyed Challenger and took the lives of its seven astronauts. He told his story in the book Challenger Revealed, published in 2007. Publisher's Weekly wrote of the book: "Easily the most informative and important book on the disaster."

The Cook Plan

What I am calling the 'Cook Plan' is to pay each resident of the U.S. a dividend, by means of vouchers for the necessities of life, in the amount of $1,000 per month per capita starting immediately as our fair share of the resources of the earth and the productivity of the modern industrial economy. The money would then be deposited in a new network of community savings banks to capitalize lending for consumers, small businesses, and family farming



Hallucinatory 'voices' shaped by local culture, Stanford anthropologist says

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Stanford anthropologist Tanya Luhrmann found that voice-hearing experiences of people with serious psychotic disorders are shaped by local culture – in the United States, the voices are harsh and threatening; in Africa and India, they are more benign and playful. This may have clinical implications for how to treat people with schizophrenia, she suggests.
Steve FyffeTanya Luhrmann Tanya Luhrmann, professor of anthropology, studies how culture affects the experiences of people who experience auditory hallucinations, specifically in India, Ghana and the United States.
People suffering from schizophrenia may hear "voices"– auditory hallucinations – differently depending on their cultural context, according to new Stanford research.
In the United States, the voices are harsher, and in Africa and India, more benign, said Tanya Luhrmann, a Stanford professor of anthropology and first author of the article in the British Journal of Psychiatry.
The experience of hearing voices is complex and varies from person to person, according to Luhrmann. The new research suggests that the voice-hearing experiences are influenced by one's particular social and cultural environment – and this may have consequences for treatment.
In an interview, Luhrmann said that American clinicians "sometimes treat the voices heard by people with psychosis as if they are the uninteresting neurological byproducts of disease which should be ignored. Our work found that people with serious psychotic disorder in different cultures have different voice-hearing experiences. That suggests that the way people pay attention to their voices alters what they hear their voices say. That may have clinical implications."

Positive and negative voices

Luhrmann said the role of culture in understanding psychiatric illnesses in depth has been overlooked.
"The work by anthropologists who work on psychiatric illness teaches us that these illnesses shift in small but important ways in different social worlds. Psychiatric scientists tend not to look at cultural variation. Someone should, because it's important, and it can teach us something about psychiatric illness," said Luhrmann, an anthropologist trained in psychology. She is the Watkins University Professor at Stanford.
For the research, Luhrmann and her colleagues interviewed 60 adults diagnosed with schizophrenia – 20 each in San Mateo, California; Accra, Ghana; and Chennai, India. Overall, there were 31 women and 29 men with an average age of 34. They were asked how many voices they heard, how often, what they thought caused the auditory hallucinations, and what their voices were like.
"We then asked the participants whether they knew who was speaking, whether they had conversations with the voices, and what the voices said. We asked people what they found most distressing about the voices, whether they had any positive experiences of voices and whether the voice spoke about sex or God," she said.
The findings revealed that hearing voices was broadly similar across all three cultures, according to Luhrmann. Many of those interviewed reported both good and bad voices, and conversations with those voices, as well as whispering and hissing that they could not quite place physically. Some spoke of hearing from God while others said they felt like their voices were an "assault" upon them.

'Voices as bombardment'

The striking difference was that while many of the African and Indian subjects registered predominantly positive experiences with their voices, not one American did. Rather, the U.S. subjects were more likely to report experiences as violent and hateful – and evidence of a sick condition.
The Americans experienced voices as bombardment and as symptoms of a brain disease caused by genes or trauma.
One participant described the voices as "like torturing people, to take their eye out with a fork, or cut someone's head and drink their blood, really nasty stuff." Other Americans (five of them) even spoke of their voices as a call to battle or war – "'the warfare of everyone just yelling.'"
Moreover, the Americans mostly did not report that they knew who spoke to them and they seemed to have 
less personal relationships with their voices, according to Luhrmann.
Among the Indians in Chennai, more than half (11) heard voices of kin or family members commanding them to do tasks. "They talk as if elder people advising younger people," one subject said. That contrasts to the Americans, only two of whom heard family members. Also, the Indians heard fewer threatening voices than the Americans – several heard the voices as playful, as manifesting spirits or magic, and even as entertaining. Finally, not as many of them described the voices in terms of a medical or psychiatric problem, as all of the Americans did.
In Accra, Ghana, where the culture accepts that disembodied spirits can talk, few subjects described voices in brain disease terms. When people talked about their voices, 10 of them called the experience predominantly positive; 16 of them reported hearing God audibly. "'Mostly, the voices are good,'" one participant remarked.

Individual self vs. the collective

Why the difference? Luhrmann offered an explanation: Europeans and Americans tend to see themselves as individuals motivated by a sense of self identity, whereas outside the West, people imagine the mind and self interwoven with others and defined through relationships.
"Actual people do not always follow social norms," the scholars noted. "Nonetheless, the more independent emphasis of what we typically call the 'West' and the more interdependent emphasis of other societies has been demonstrated ethnographically and experimentally in many places."
As a result, hearing voices in a specific context may differ significantly for the person involved, they wrote. In America, the voices were an intrusion and a threat to one's private world – the voices could not be controlled.
However, in India and Africa, the subjects were not as troubled by the voices – they seemed on one level to make sense in a more relational world. Still, differences existed between the participants in India and Africa; the former's voice-hearing experience emphasized playfulness and sex, whereas the latter more often involved the voice of God.
The religiosity or urban nature of the culture did not seem to be a factor in how the voices were viewed, Luhrmann said.
"Instead, the difference seems to be that the Chennai (India) and Accra (Ghana) participants were more comfortable interpreting their voices as relationships and not as the sign of a violated mind," the researchers wrote.

Relationship with voices

The research, Luhrmann observed, suggests that the "harsh, violent voices so common in the West may not be an inevitable feature of schizophrenia." Cultural shaping of schizophrenia behavior may be even more profound than previously thought.
The findings may be clinically significant, according to the researchers. Prior research showed that specific therapies may alter what patients hear their voices say. One new approach claims it is possible to improve individuals' relationships with their voices by teaching them to name their voices and to build relationships with them, and that doing so diminishes their caustic qualities. "More benign voices may contribute to more benign course and outcome," they wrote.
Co-authors for the article included R. Padmavati and Hema Tharoor from the Schizophrenia Research Foundation in Chennai, India, and Akwasi Osei from the Accra General Psychiatric Hospital in Accra, Ghana.
What's next in line for Luhrmann and her colleagues?
"Our hunch is that the way people think about thinking changes the way they pay attention to the unusual experiences associated with sleep and awareness, and that as a result, people will have different spiritual experiences, as well as different patterns of psychiatric experience," she said, noting a plan to conduct a larger, systematic comparison of spiritual, psychiatric and thought process experiences in five countries.
Media Contact
Tanya Luhrmann, Anthropology: (650) 521 1243 or (650) 723-3421, luhrmann@stanford.edu
Clifton B. Parker, Stanford News Service: 650-725-0224, cbparker@stanford.edu

The Lite in the Heart

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Blogger Ref http://www.p2pfoundation.net/Multi-Dimensional_Science

The LITE in the Heart is a book of life-altering impact, beautifully illustrated with seven color plates, done by Australian and New Zealand artists - Martin Cone, Pamela Mathews, Gerhard Veit, Soolaba and Portuguese artist Leonora de Araujo, whose fine work make this book a work of art and potentially a collectors item. It is a precious, beautiful mystical book of lyrical poetry, and practical meditation techniques, that is available to U.S. readers for the first time in 2009, designed to inspire people wishing to seek beyond the illusion that the material world is the superior reality, to journey on the Path to Enlightenment, by assuring them that the spiritual realm is real, and that if a person is sincerely devoted to seeking union with the divine Consciousness, the Universe will provide, at every step along the way, what is needed to awaken. Attunement only comes after one has embarked on the spiritual Path with total abandonment, without reservation. The book is written by Omna Last, an enlightened mystic, born in Australia in 1944, who from the age of seven, grew up in the wild mysterious land of Tasmania, which could be the esoteric heart of the world. The awakening of the kundalini the cosmic fire coiled at the base of the spine was so powerful that he has had to live totally outside and beyond the bounds of so-called civilized society. He has lived for over 20 years in Asia, mainly in India. He has experienced the fragment of the White-Light, known as the Atma, in his heart and at the same eternal moment the Paramatma, the White-Light that is otherwise known as God, that pervades the whole Cosmos and is the essence of Creation.

http://www.amazon.com/The-LITE-Heart-Omna-Last/dp/8186709045

Omna Last

The Lite in the Heart can be experienced when there is enough Love awareness and a strong enough energy field for consciousness to enter deep within the Heart to the place where the Atma lives, shining more brightly than a million Suns.




http://www.richardccook.com/







Timeline of fundamental physics discoveries

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Though physics has achieved much......far more could  be achieved of a practical advantage with the advancement of the new paradigm of Multi-Dimensional Science. See link http://www.p2pfoundation.net/Multi-Dimensional_Science


This table provides an overview of the scientific relevant discoveries which would have to be predicted in its entirety by a theory of everything, in order to claim itself as a success.
Advances in the knowledge of the laws of nature consisting either of experimental discoveries or theoretical proposals that were confirmed experimentally.


(Ref Wikipedia)

250 BCEArchimedes' principle: Archimedes
1514Heliocentrism: Nicholas Copernicus
1589Galileo's Leaning Tower of Pisa experiment: Galileo Galilei
1600Earth's magnetic field discovered : William Gilbert
1613Inertia: Galileo Galilei
1621Snell's law: Willebrord Snellius
1660Pascal's Principle: Blaise Pascal
1660Hooke's law: Robert Hooke
1687Laws of motion and law of gravity: Newton
1780
1782Conservation of matter: Lavoisier
1785Inverse square law for electric charges confirmed: Coulomb
1801Wave theory of light: Young
1803Atomic theory of matter: Dalton
1805
1806Kinetic energy: Young
1814Wave theory of light, interference: Fresnel
1820Evidence for electromagnetic interactions: Ampère, Biot, Savart
1824Ideal gas cycle analysis, internal combustion engine: Sadi Carnot
1827Electrical resistance, etc.: Ohm
1830
1838Lines of force, fields: Michael Faraday
1838Earth's magnetic field: Weber
1842–3Conservation of energy: Mayer, Kelvin
1842Doppler effect: Kelvin
1845Faraday rotation (light and electromagnetic): Faraday
1847Conservation of energy 2: Joule, Helmholtz
1850–1Second law of thermodynamics: Clausius, Kelvin
1855
1857–9Kinetic theory: Clausius, Maxwell
1861Black body: Kirchhoff
1863Entropy: Clausius
1864Dynamical theory of the electromagnetic field: Maxwell
1867Dynamic theory of gases, Maxwell
1880
1871–89Statistical mechanics: Boltzmann, Gibbs
1884Boltzmann derives Stefan's radiation law
1887Electromagnetic waves: Hertz
1893Radiation law: Wien
1895X-rays: Röntgen
1896Radioactivity: Becquerel
1897Electron: Thomson
1900Formula for Black body radiation: Planck
1905
1905Special relativity: Einstein
Photoelectric effect: Einstein
Brownian motion: Einstein
1911Equivalence principle
Discovery of the atomic nucleus: Rutherford
Superconductivity: Kamerlingh Onnes
1913Bohr model of the atom: Bohr
1916General relativity: Einstein
1919Light bending confirmed
1922Friedmann proposes expanding universe
1923Stern–Gerlach experiment
Matter waves
Galaxies
Particle nature of photons confirmed
1925–7Quantum mechanics
1925Stellar structure understood
1927Big Bang: Lemaître
1928Antimatter predicted: Dirac
1929Expansion of universe confirmed: Hubble
1930
1932Antimatter discovered: Anderson
Neutron discovered: Chadwick
1933Invention of the electron microscope: Ernst Ruska
1937Muon discovered: Anderson& Neddermeyer
1938Superfluidity discovered
Energy production in stars understood
1939Uranium fission discovered
1944Theory of magnetism in 2D: Ising model
1947Pion discovered
1948Quantum electrodynamics
1955
1948Invention of the maser and laser - Charles Townes
1956Electron neutrino discovered
1956–7Parity found violated
1957Superconductivity explained
1959–60Role of topology in quantum physics, predicted and confirmed
1962SU(3) theory of strong interactions
Muon neutrino found
1963Quarks predicted = Murray Gell-Mann and George Zweig
1967Unification of weak and electromagnetic interactions
Solar neutrino problem found
Pulsars (neutron stars) discovered
1968Experimental evidence for quarks found
1968Dark matter theories - Vera Rubin
1970–3Standard Model of elementary particles invented
1971Helium 3superfluidity
1974Black hole radiation predicted
Renormalization group
Charmed quark found
1975Tau lepton found
1977Bottom quark found
1980
1980Quantum Hall effect
1981Theory of cosmic inflation proposed
1982Fractional quantum Hall effect
1995Bose–Einstein condensate found: Wolfgang Ketterle
1995Top quark found
1998Accelerating expansion of universe found
1999Slow light experimentally demonstrated: Lene Vestergaard Hau
2000Tau neutrino found
2003WMAP observations of cosmic microwave background
2005
2012Higgs Boson found
2014Gravitational waves detected from cosmic microwave background

See also[edit]

References[edit]


The Guru Question

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An Essay by David Lane


A Detailed Response to "Appreciative Reader"
The following essay is my response to a series of questions posed by a reader of Brian Hines' blog, Church of the Churchless.

APPRECIATIVE READER WRITES:
But I think what you are saying is that you are indeed critiquing the theology not as a layman but as a scientist, as someone who’s put in the requisite work in terms of picking up the math and physics and existing theory (in short, in the capacity of the scientist). In your case, this would translate as someone who’s acquired the book-knowledge, the history of the faith, the details of the theology; and also, crucially, the meditation; and also, even more crucially, the actual inner “experiences”. Am I right?

DAVID LANE REPLIES:
I think each of us are (at some of our best moments) working scientists in the sense that we observe certain phenomena and try our best to figure out why it is so. We come up with all sorts of hypotheses and then if we are honest in our inquiry we test out our guesses against other ideas and the one that is (relatively) best at explaining the data we tend to accept, even if only tentatively. Thus when it comes to meditation and spirituality, each one of us has to engage in the experiment and then decide (avoiding as best as possible group think and theological tethering) how to interpret what arises, hopefully keeping open minded to alternative viewpoints.
 
APPRECIATIVE READER WRITES:
[Quick little on-the-side comment/request while on the matter of your “experiences : Would you be comfortable sharing those experiences in your own words? Actual personal experiences only, not what’s “supposed to be”? I’d be REALLY interested, fascinated, to be able to learn about that. I understand they ask you not to talk about this sort of thing, and if you’re not comfortable breaking that particular tenet of theirs, then it’s cool. Although I’m hoping you’ll say you find that particular tenet amongst the unreasonable and pointless diktats of RSSB, and that you will be able to relate to us something of what you’ve “seen within”.]

DAVID LANE REPLIES:
I think one of the underlying reasons that Sant Mat gurus have argued against revealing one’s inner experiences is because they can be so personal and particular. As for myself (and what I suspect is common or more universal and not merely due to individual peculiarities), I have noticed the following during shabd yoga meditation: 
1) prolonged simran or repetition does help one to keep at the eye focus and that once this is sufficiently accomplished the extremities of the body have a very pleasant (at times almost exhilarating) feeling of numbness. In the article The Science of Going Within we described the process and theorized that it may have a biochemical basis similar to sleep paralysis.
“According to adepts and serious students of shabd yoga, one of the first signs that the meditation technique is working is the distinct feeling of numbness in the lower extremities. This is coupled with a sense of conscious withdrawal where one oftentimes intuits that something profound is about to occur, such as entry into a new and luminous state of awareness. The intriguing question—at least from a neurobiological perspective—is to pinpoint biochemically what is happening during this first stage of meditation. It appears that the same chemicals that keep your body relatively still while asleep and dreaming (where one might be surfing, jumping, or flying…. with arms and legs moving about in all sorts of rotations) may also be activated in deeper stages of meditation. The fundamental difference being that in dreaming one is usually unconscious of such chemical interferences whereas in shabd yoga one consciously feels the onslaught of these chemicals becoming operative.In a breakthrough study, two Canadian neuroscientists, Patricia Brooks and and John Peever, located two neurotransmitters which inhibit bodily movement when dreaming. As reported in the Journal of Neuroscience's press release, “During REM sleep — the deep sleep where most recalled dreams occur — muscles that move the eyes and those involved in breathing continue to move, but the most of the body's other muscles are stopped, potentially to prevent injury. In a series of experiments, University of Toronto neuroscientists Patricia L. Brooks and John H. Peever, PhD, found that the neurotransmitters gamma-aminobutyric acid (GABA) and glycine caused REM sleep paralysis in rats by “switching off” the specialized cells in the brain that allow muscles to be active. This finding reversed earlier beliefs that glycine was a lone inhibitor of these motor neurons. “Interestingly, sleep paralysis, where one feels incapable of moving their body during sleep, which is on occasion accompanied by nightmares or visions, may offer a tantalizing clue to what may be transpiring during the first significant stages of shabd yoga meditation Sleep paralysis is a transcultural phenomenon and can be either a chronic condition where one's sleep patterns can be dramatically impacted or occur in only isolated and rare episodes. Sleep paralysis can range from one minute to an hour. A number of theories have been proposed to explain why it occurs, but it appears that such disruptive sleep patterns are directly correlated to a disjunction between R.E.M. and wakefulness where an erstwhile smooth transition between such states is somehow damaged or altered. Shabd yoga is a relatively simple technique, arguably dating back to the pre-Vedic period in India, which is designed to induce a conscious out-of-body experience that is facilitated by a three-fold method of constant repetition of certain words, listening to internal, subtle sounds, and focusing on inner light/lights. As Charan Singh, the late spiritual master at Radhasoami Satsang Beas, explains, “The electric current or battery charge you feel is the withdrawal of the spirit currents from the body. This will gradually change to numbness of the body and travel upward. Please do not become frightened over this withdrawal of he soul current from the body.” Shabd yogis in general, however, have not tried to correlate their inner journeys with a deeper neurobiological understanding since their practice has been intertwined for centuries with a gnostic-like theology where the body and the spirit are viewed as distinct entities. However, if shabd yoga meditation is indeed a neurobiological process then there should be telltale signs of such that can be quantified by accurately measuring the levels of neurotransmitters such as gamma-aminobutyric acid and glycine in the brain while one is feeling the sensation of conscious paralysis while meditating. Indeed, one wonders if there are not chemical ways of inducing the same effect in non-meditators and seeing whether or not they report similar experiences as their shabd yoga counterparts. Our hypothesis is that shabd yoga practitioners who experience the onslaught of numbness in their extremities (which shouldn't be confused with parasthesia—the sensation that one feels when one's foot goes to “sleep”) during deep meditation are experiencing a biochemical process that is similar to what happens when we are asleep and certain neurochemicals manifest to inhibit bodily movements. In other words, shabd yoga induces a conscious sleep paralysis of sorts. If this is correct, we should be able to ascertain whether or not gamma-aminobutyric acid and glycine levels are operative.”
2). The sound current or shabd is a real phenomenon since it appears that almost anyone can hear internal sounds within him or herself during moments of concentration. It also has variations of subtleness and intensity and when the meditation is going smoothly such sounds can have a deeply pulling effect, such that one can have sensations of being pulled out of the body and a rushing feeling. The larger twin questions, however, are: What is causing this sound? And, what does it ultimately mean?
Sant Mat and Radhasoami and Nad Yoga related groups have already decided on the ontological significance of shabd and have made it the cornerstone of their respective theologies and claim it is the manifestation of the Supreme Being. God’s calling card, so to say. If we take a more agnostic position (and avoid the religious overlays that are invariably intertwined with shabd experiences), then we can keep open to a multiplicity of explanations, some of which may be purely physiological in origination.
But uncovering a physical basis to the sound current shouldn’t be surprising since there is nothing demeaning when relating consciousness and its manifestations to material substances, especially when matter itself (given its hierarchical structure) is as mysterious as saying something is purely spiritual.
Yet, when a religious path has predicated its entire superstructure on a particular interpretation (as we see in shabd yoga circles), that same religion will tend to resist explanations that differ with its core dogma. This is why calling Radhasoami a science is fraught with difficulties, given its preset ideology.
This is also why reading and understanding Faqir Chand’s life and work can be so controversial and liberating. Faqir has a more open-ended approach to the subject, despite being appointed a guru in the tradition by Shiv Brat Lal. Faqir repeatedly stated that he could be wrong about his interpretations and asked other shabd yoga masters to correct him if that were the case. Moreover, Faqir provided a much more psychological understanding of the inner regions and radically exclaimed that all inner visions (regardless of their majesty) were entirely self-generated and a product of one’s own mind.
 
APPRECIATIVE READER WRITES:
What you’re saying (as I understand it—correct me if I’m wrong) is this: just as in science you have observations, basis which you build hypotheses: thus in this case you have experiences and insights, and basis those experiences and insights you’re building up a theology. So the theology is not “revealed”: what is “revealed” are the experiences and insights (the counterpart of science’s observations), while the theology is the attempted interpretation of those experiences (the hypotheses, in other words). Am I right? And basis your own experiences (as well as what you’ve read, Faqir Chand for instance), you’re questioning elements of the theology.
 
DAVID LANE REPLIES:
Yes, what you write here is spot-on. We seem predisposed to connect our inner experiences with a preset cartography such that we start to believe that they are one and the same. We have a projective arc, similar in import to what Freud had discovered with his patients who invariably “transferred” all sorts of motivations on his part, never recognizing them as their own. The difficulty is that when one has an extraordinary experience (as I did with speaking in tongues at the age of 15), there is often a deep desire to make sense of it. So we look around and depending on our culture we try to “fit” the numinous encounter within a given framework, such as I did when I was given the Bible as a roadmap for understanding glossolalia. Once this happens, we then entangle our inner experience with an outer theology, giving it more power than it might deserve. This became uber clear to me when I examined Kirpal Singh’s claim that he could give inner experiences to his disciples on the day of their initiation or during a special meditation sitting. As I explained in the Kirpal Statistic,

Self Projected Visions



It turns out that almost everybody has the inherent ability to see inner light and hear inner sound. Moreover, almost everybody has the capacity to have an out-of-body experience and behold wondrous inner visions. You don't need to go to an Indian guru to have such experiences indeed, you don't need to go anywhere at all. In the early 1980s when I was teaching religious studies at a Catholic high school, I tried several meditation experiments with my students which convinced me that Kirpal Singh and other gurus like him were taking undue credit for their disciples' inner experiences. In my trial mediation sessions, I informed my students beforehand about the possibility of seeing inner lights and hearing inner sounds. Naturally, given the boring routine of secondary education, my students were intrigued. I informed them that I knew of an ancient yoga technique that would facilitate their inner voyages. I turned the lights off, instructed them briefly about closing their eyes gently and looking for sparks of light at the proverbial third eye. I told them that I would touch some students on the forehead lightly with my fingers. They meditated for some five minutes. I then proceeded to ask them about their experiences.
[Kirpal Singh invariably did such a process directly after his initiation ceremonies; he also kept a running tally of how many saw stars and so on-something which I have called the 'Kirpal Statistic'.] To my amazement, since I felt that Kirpal Singh and others were actually transmitting spiritual power, the majority of my students reported seeing light. A few students even claimed to have visions of personages in the middle of the light. Others reported hearing subtle sounds and the like. I repeated the experiment on four other classes that day. I have also in the past ten years conducted the same experiment on my college students (both undergraduate and graduate). The result, though differing in terms of absolute numbers, is remarkably the same. The majority see and hear something. It doesn't take a neuropsychologist or a sociologist trained in statistics to realize that Kirpal Singh and others were simply tapping into an already built reservoir of meditational possibilities. Religious devotees seem overly eager to give up responsibility for their own neurological happenings, believing instead that it takes a 'Master' to draw their attention 'within.' This may or may not be the case (and I am not implying that gurus don't have anything good to offer), but one thing is certain: Kirpal's claims, and others like his, cannot be divorced (as they often are in Sant Mat related groups ) from an initiates own cultural and psychological field of interplay. It is that interplay, that acceptance as fact of a guru's method and the disciple's own inherent capacity neurological or mystical for inner experiences, which fuels the claims of would-be masters. It seems wise to me, in light of Near-Death Experiences and the plethora of other meditation accounts, to inspect how we see and hear during our inner voyages of light and sound. Then we may be able to understand why such experiences can occur to almost anybody, anywhere, anytime. It may also help us contextualize and appraise the claims of gurus like Kirpal Singh, who insist on taking credit for their disciples' wondrous visions. If, as I have suggested, that anybody can act as a conduit for such other-worldly experiences, then Kirpal and gurus like him should be judged on some other criteria, since their claims for uniqueness and exclusiveness are anything but unique and exclusive. The 'Kirpal Statistic' is exactly that: the probable outcome that the majority of meditators, provided the necessary instructions in Shabd or Nad yoga practice, will see and hear something.”
 
APPRECIATIVE READER WRITES:
Gurinder Singh steadfastly refusing to directly engage with crucial questions, that too appears distinctly fishy! What you say about large numbers and too little time is true I suppose, but surely answering crucial questions squarely is one of the chief functions of the Guru/Sheikh? (Yes, I know about the “inner guidance” theory. I’ll take that with a pinch of salt, unless someone can say that they themselves have received such inner guidance from the Guru. Have you, David?) Although I suppose there is always the Faqir Chand interpretation of even that inner guidance (should such guidance actually have been forthcoming), so that the “inner Guru” is seen as no more than a mental projection, or something like that. (Yes, I’ve read a bit on Faqir Chand’s experiences and views, after finding out about him from Brian’s blog. Especially that part where his followers say they saw him and were guided and/or helped by him, but Faqir Chand himself did nothing nor was aware of anything of this kind.) In which case clearing people’s genuine doubts (that is to say, teaching) would become one of the prime duties of the Guru, right? Which would make Gurinder Singh’s shying away repeatedly from tough questions look even more suspicious! And why would someone keep quiet about this? The only answer that suggests itself is: to perpetuate the myth about themselves. That’s plain dishonest and underhand, isn’t it? What is your own hypothesis on all this, David? What would you say is the role of the Guru, then? You seem to agree with Faqir Chand: in which case, why do we even need a Guru? (I mean Guru as defined by RSSB; there are others that define a Guru merely as a teacher, which is a wholly separate and acceptable definition.) He isn’t GIHF; he isn’t some kind of supernatural conduit ; so all he is a teacher, right? Can’t you have four of them at the same time, then, or forty? Or none?
  
DAVID LANE REPLIES:
You raise some very elemental and important questions here. Let me see if I can tackle the Faqir Chand issue first. It has been my experience that Beas related gurus (and those related to Dayalbagh, Soamibagh, and Peepalmandi) have distanced themselves from Faqir’s more sweeping revelations, particularly what the outer guru knows and doesn’t know about the inner state of their disciples.
I remember the strange reaction I got from the Dera administration (specifically Professor K.S. Narang, who was Chairman of Publications and later Chairman of the Dera Board) back in the Winter of 1981 about me wanting to publish Faqir Chand’s autobiography, which Faqir had kindly dictated in Urdu and had translated at my request. Faqir had only died just three months prior (September 11, 1981) and I was keen to finalize a printed version of the book for larger distribution. Prior to visiting the Dera that session I had sent a proof copy of The Unknowing Sage (the title I gave to Faqir’s autobiography) and a copy of my M.A. thesis, Radhasoami Mat (which was a genealogical description of how Radhasoami developed since the death of its founder, Shiv Dayal Singh).
I can still vividly recall meeting with Professor Narang in his administrative office at the Dera and how he tried to convince me not to publish Faqir’s narrative or my M.A. thesis. It struck me as quite strange since just prior the same administration had asked for several copies of my work on Eckankar so that they could distribute it to their Western representatives. Something didn’t settle right for me at that time. Narang’s words (which apparently came directly from Charan Singh) were that I would be doing “no service to Sant Mat.” I protested and explained that Faqir’s experiences were unique and of great benefit to those embarked on spiritual quest since he was so frank and honest in his descriptions. Instead of engaging me with what Faqir had realized in his life, Narang tried to cast dispersions on Faqir’s character. I was taken aback by this tactic since it appeared to me (even at the time) that the Dera should be more magnanimous about a mystic who had just died even if they may have disagreed with his findings. My gut feeling was that Faqir Chand’s revelations about how little the guru knows hit a sore spot among the Dera hierarchy since it contradicted the status quo. I say this precisely because even if the Beas gurus were much more knowing than Faqir (and were the “Perfect Masters” their literature describes), they would understand that Faqir’s revelations would help explain “lesser” gurus and how their respective disciples get all sorts of miraculous visions, even if they had no power whatsoever. But Beas didn’t see it this way; instead they saw it as a challenge. This too would be fine with me if Beas would openly and clearly explain (with evidence and not merely anecdotes) how exactly Faqir Chand was mistaken. Instead, when I pushed this issue the only responses I got were elliptical and couched in mitigating language that could be taken in several different ways.
I distinctly remember being at the Beas train station as I was getting ready to depart and having a sinking feeling in my stomach that the Dera was not being as straightforward as they should be. Something felt amiss, at least to me.
I went ahead and published the Unknowing Sage and even published an edited section of it for the Laughing Man Magazine in the United States a few months later in 1982, which was widely distributed. I also resisted the Dera’s attempt to have me curtail my researches into early Radhasoami history even though I knew they were touchy (insecure?) about their early connections (and dissociations) from the Agra satsang. When it came to my Ph.D. dissertation at UCSD, I got a letter from Professor Narang requesting that I should not publish such material.
Again, I compared and contrasted this with how the Dera welcomed my Eckankar research (which was much more controversial) with how sensitive they were about delving into early Radhasoami succession history. It should be stated that the Dera has been much less forthcoming than almost any other satsang about releasing pertinent information about their development. Even though I was not initiated at the time (and working as Professor Juergensmeyer’s Research Assistant for the express purpose of developing the most comprehensive guru genealogical history to date), the Dera officials balked when I asked them pointed questions about their relationship with the Taran Tarn satsang (founded by Baba Bagga Singh) and its then present leader Sri Pratap Singh. [Sidenote: Pratap Singh was succeeded by his son, Deva Singh.] Whenever I wrote letters to Professor Narang or others at the Dera trying to unearth certain key historical facts I was only given the scantiest of facts.
It is a matter of historical record that the Dera has been somewhat duplicitous in its reconstruction of early Radhasoami history. For instance, a close comparison of the first English translation of Partap Singh’s letters to Sawan Singh and Bibi Rukko after Jaimal Singh’s death (published five decades ago) with the second and unabridged translation (printed thirty years later) shows a concerted effort early on to mislead readers on certain core issues, including the status given to Jaimal Singh and the directives concerning initiation.
Beas’ bowdlerizing of history to its own favor is unmistakable and, I am sure, is common with almost all other religious movements as well. But this doesn’t then mean that we should turn a blind eye to such manipulations. I say all this primarily because it seems to me that Beas’ reaction to Faqir Chand is one of an organizational concern since his revelations casts a pale shadow on the theological hype that is spliced throughout their most popular texts. Faqir Chand claims (and there is no reason to doubt his memory on this, given how forthcoming he has been on other matters) that he went to Sawan Singh early in his tenure to be relieved of his duty as a guru since he knew that if he told the unvarnished truth it would cause a controversy. He states that Sawan not only backed his ministry but even admitted that he couldn’t be as honest as Faqir given the constrictions of his large and growing organization.
So, yes, I do think that Gurinder Singh and Beas want to have their cake and eat it too. At one end we hear that Gurinder can respond in a very human (and unknowing) fashion and at the other continue to publish books where it is repeatedly claimed that the gurus at Beas are Perfect or are God in Human Form. Whereas Agra gurus have been “orthodox” or fundamentalist in its doctrines (“Radhasoami Mat is the highest religion of all) and Beas masters more “paradoxical” (depending on the audience), Faqir Chand (based as he was in Hoshiarpur) has been heretical and his teachings considered a radical heterodoxy. It is little wonder, therefore, that Faqir’s revelations have been met at best with unconvincing refutations and at worst with uncomfortable silence.
Faqir Chand was very upfront about the dishonesty he saw in Sant Mat gurus and he was not in the least shy in calling them out on it (even by name). As Faqir himself argued, “My physical form appears in visions to many of my satsangis and helps them to tide over some of their difficulties. I receive numerous reports of this effect from the satsangis concerned, orally and by letters. In my heart of hearts I know for certain that I do not know where and when these visions arise and help them miraculously; nor do I produce them. Then, how does it happen? What is the explanation for this? I believe that the intensified faith of these devout persons becomes creative and produces these results. Many so-called gurus mis-appropriate the credit for similar happenings, which take place in their disciples, whose own true faith should be held responsible for those results. By the lack of moral courage and honesty on the part of pseudo gurus, credulous disciples are kept in the dark and fleeced under fake pretenses. I alert the faithful, but simple-minded satsangis, to beware of such sneaks and their false claims.” (cited in the new book, The ProjectiveArc: Guru Visions and Theological Tethering).

Theological Tethering



I think the guru can be extremely helpful in the spiritual quest provided that he or she is a transparency to our own innermost yearnings and not as a “catcher’s mitt.” Undoubtedly bhakti is a powerful force and very helpful in meditation. But there is a paradoxical Catch-22 in this dyad. The more one values one’s master, the greater one’s expectations become about that person. So when a disciple thinks his guru is God it can act as a tremendous force in focusing one’s mind during meditation, not to mention outer darshan during satsang. Such bhakti does indeed work as a sort of spiritual aphrodisiac, even if the guru in question has no power whatsoever. But despite the obvious fact the disciple is doing all the heavy lifting in the relationship (since he is doing the projecting), he or she must actually believe that the guru is the one with supreme power. Thus, if the devotee finds out (like Dorothy in the Wizard of Oz) that the Master is merely human it is really quite difficult to get as energized as before. Ignorance of a guru’s lack of power is indeed a pathway to a certain form of bliss. This is akin to what happens when one is mesmerized by a famous person (a movie actor, a singer, a model) and then sees them in person for the first time. If they are really enamored with the star they get an indescribable rush when coming into contact with them. But if they see through the “star making machinery” (to quote Joni Mitchell) that luminous rush dissipates.
Perhaps this is why the guru game works in the beginning, provided that the disciple can overwhelmingly convince him or herself that the person initiating them is indeed God in Human Form. Otherwise, if they pull the curtain too soon like Toto and see only a balloonist from Kansas (or, in our case, an Indian man with a nicely tied turban), then all that projected energy goes away. Now, this doesn’t always have to be the case, but it does seem to be such with the majority who find out that their so-called Perfect Master doesn’t live up to the literature’s hyped billing.
Perhaps this Catch-22 is why Beas and other related gurus are reticent about following Faqir Chand’s lead because it would cause many disciples to forego the path. Simply put, if you think your Guru is God you are much more willing to put in hours of meditation and hours of seva. If, however, you think your guru is merely human (and without requisite magical abilities, since it is your own faith and devotion creating the internal fireworks) then the urge to perform extraordinary devotions may slacken, if not devolve altogether.
Of course, the guru interplay doesn’t have to be this way. If the teacher can serve as a transparency to one’s self, who consistently forces the disciple to look within and not to some external icon or to serve the needs of an organization, then perhaps having such a guide can be liberating.
To be sure, Sant Mat gurus do talk this way (the real path is within you) but far too often the student gets enveloped into the needs of the institution that entraps one into its unique theological net. All of this is quite understandable and Max Weber has written at length about the routinizing of charisma and how a small group inevitably turns bureaucratic the larger it becomes.
If you look at the vast numbers now following Gurinder Singh, it is little wonder that he must exercise tremendous restrictions in order to keep his organization under control and still thrive.
One must acknowledge that Gurinder is in a very difficult position and how he keeps the whole satsang afloat is impressive indeed. But this, in turn, doesn’t mean that one has to agree with his approach or his views on differing subjects. I, for one, can appreciate that on one end of the spectrum, he wishes to act as the Spiritual C.E.O. and expand the satsang and its centers worldwide. But what may be imperative from an organizational standpoint may not dovetail with what certain individuals seek and desire from a spiritual path.
As to your question about how many gurus one can have, I think it all depends on how we view the teacher in question. Certainly, in life we have innumerable guides but when it comes to forming tight relationships with others we tend to have very few close partners since it requires so much time and energy, not to mention that most dreaded of words . . . commitment. I think quite frankly it is an individual affair and depends almost entirely on one’s own perceived needs and desires at the time.

APPRECIATIVE READER WRITES:
Brian’s written a blog post where he links the primacy of the Guru in RSSB to a cultural trope more than anything else. That there is such a cultural trope is very true; but do you yourself agree that the primacy of Guru is no more than just that? What does your own experience say? Do we really a need a Guru (with capital G) at all (as opposed to just a teacher)? [I’m looking for personal answers, basis personal experience, not pro forma dogma. But I don’t think you’d proffer pro forma dogma anyway, so perhaps that qualification was unnecessary.]

DAVID LANE REPLIES:
Faqir Chand had a very interesting take on this whole Guru business and the need for one. In his first few letters to me (given how young I was), he suggested that such yearnings are due to some deficiency in our early life and those who are better acclimatized to their surroundings and circumstances tend not to get obsessive about such spiritual pursuits. So to answer your question, I think no one needs a guru at all, except (and the emphasis is rich with irony) if one believes that he or she needs one. Silly analogy, but no one really needs a “living” teacher to learn how to surf unless, of course, one thinks it is necessary. It is our needs, our desires, which fuels and sustains the Master/disciple paradigm. This doesn’t mean that gurus are not helpful (just like surf instructors they can be), but they can also be detrimental as well. One doesn’t have to look any further than to John-Roger Hinkins, Sathya Sai Baba, and Thakar Singh to underline this point. In other words, I don’t buy the theological dogma that the transcendental being of the multiverse (if there is such a one) has somehow closed the pearly gates to all and sundry unless they got initiated by Babaiamtheonlyone in the hill station of Simla.

APPRECIATIVE READER WRITES:
Finally : What do you think of Gurinder Singh, then? You don’t think he’s GIHF, that much is clear from your comment. So what is he then, spiritual adept, or charlatan? Or something in between?

DAVID LANE REPLIES: 
I have many different thoughts about Gurinder Singh. Let me start off positively and say what has impressed me. 1. Having met Gurinder Singh in a fairly long personal interview in Austin, Texas, and seeing him upfront in Chicago, Palm Springs, and New Delhi, I have found him to be quite intelligent and very sharp. 2. I think Gurinder’s architectural tastes are quite refined and he has approved some exquisite building designs. 3. Gurinder has inspired thousands of his followers to be sevadars and perform tireless tasks in constructing large properties and organizing satsang events in countries across the globe. I have been treated with the utmost kindness by these volunteer helpers and much credit must be given to Gurinder for guiding such a large congregation. 4. Gurinder has resisted being photographed and has discouraged publicity about himself and Radhasoami Satsang Beas. He has also strengthened the requirements for initiation, insisting that neophytes make absolutely sure they are ready to follow such a path. This is altogether commendable. 5. Because Gurinder has traveled extensively he has made it easier for interested seekers to see him and ask questions.
Now, on the opposite end of the spectrum, I have had reservations about Gurinder Singh from almost day one. But as I have said on several occasions, this may be due to my own myopia. For whatever reasons (and I could spell them out in detail, but I have done that too many times already), I just don’t feel entirely comfortable with Gurinder Singh, whereas with Charan Singh I felt entirely at home. Somehow I am a square peg to Gurinder’s circle. I truly wish it were otherwise.
I did deeply enjoy going to satsang in Delhi and even have fond memories of Gurinder’s “Pope mobile” darshan. I also love satsangis in general as they are an exceptionally nice and kind group of people. But maybe we all get to a stage where we need to focus more on the internal quest and less on the external machinations of one. Charan Singh captured this well when he said that he wished for us to give up this game of the form and turn our love towards the formless. I do know that I meditate more now than ever and that I appreciate the hard work that sevadars do to make one’s experience at satsang a comfortable one. Emotionally I am still very much attached, even if theologically I am an unrepentant heretic.
I want to thank you Appreciative Reader for your finely tuned questions and for giving me the opportunity of thinking anew about these important issues. Having just visited India in November and going to Agra where Radhasoami was first founded has flooded me with memories of what it was like when Charan Singh was still alive. I have absolutely no regrets about getting initiated in 1978 even if I am not anyone’s ideal of a satsangi.
In conclusion, let me say some words about why I admire what Brian Hines has accomplished with his blog and why I think it is vitally important that his critical voice be heard and not prematurely silenced.
Brian Hines has been extremely open about his spiritual life and he has shown tremendous courage in revealing what he has accomplished (and not accomplished) doing shabd yoga meditation. Too many readers in the past (with an orthodox bent of mind, no doubt) have lambasted Brian alleging that he didn’t follow the path properly or that he should lessen his criticisms of Radhasoami. I don’t agree with this for a nano second.
Brian Hines’ blog is satsang in the purest sense of that term. He is trying to tell the truth in the best way he knows how. Jagat Singh is famously quoted as saying that 90 percent of spirituality is clear thinking. The best way to develop those skills of “vichar” and “vivek” is to take one’s rusty brain and have it cleaned and sharpened by one who is willing to think differently than you. This doesn’t mean that one agrees with everything that is written (I don’t even agree with all that I write sometimes), but one honors and appreciates when one takes the time to systematically explain his or her philosophy. Brian Hines has done me (and I believe countless others) a great service and I think that needs to be acknowledged. It is truly ironic that when he was asked to discontinue giving “official” satsangs sanctioned by Beas, Brian was liberated in the process and upped his game and gave even more profound ones.
Charan Singh said on many occasions that critics are our best friends. I think there is much truth in that. Charan also gave a very wise piece of advice to me and others when we were young (and it has stuck with me all these years) He wrote that even if you spend your whole life researching and questioning the path, it is not time wasted but time gained. I think Radhasoami Satsang Beas is better served by its critics than those keeping silent because of blind allegiance.

Why can’t the world’s greatest minds solve the mystery of consciousness?

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Philosophers and scientists have been at war for decades over the question of what makes human beings more than complex robots

Illustration by Peter Gamlen Photograph: Peter Gamlen /Blogger Ref Link http://www.p2pfoundation.net/Multi-Dimensional_Science

One spring morning in Tucson, Arizona, in 1994, an unknown philosopher named David Chalmers got up to give a talk on consciousness, by which he meant the feeling of being inside your head, looking out – or, to use the kind of language that might give a neuroscientist an aneurysm, of having a soul. Though he didn’t realise it at the time, the young Australian academic was about to ignite a war between philosophers and scientists, by drawing attention to a central mystery of human life – perhaps the central mystery of human life – and revealing how embarrassingly far they were from solving it.
The scholars gathered at the University of Arizona – for what would later go down as a landmark conference on the subject – knew they were doing something edgy: in many quarters, consciousness was still taboo, too weird and new agey to take seriously, and some of the scientists in the audience were risking their reputations by attending. Yet the first two talks that day, before Chalmers’s, hadn’t proved thrilling. “Quite honestly, they were totally unintelligible and boring – I had no idea what anyone was talking about,” recalled Stuart Hameroff, the Arizona professor responsible for the event. “As the organiser, I’m looking around, and people are falling asleep, or getting restless.” He grew worried. “But then the third talk, right before the coffee break – that was Dave.” With his long, straggly hair and fondness for all-body denim, the 27-year-old Chalmers looked like he’d got lost en route to a Metallica concert. “He comes on stage, hair down to his butt, he’s prancing around like Mick Jagger,” Hameroff said. “But then he speaks. And that’s when everyone wakes up.”
The brain, Chalmers began by pointing out, poses all sorts of problems to keep scientists busy. How do we learn, store memories, or perceive things? How do you know to jerk your hand away from scalding water, or hear your name spoken across the room at a noisy party? But these were all “easy problems”, in the scheme of things: given enough time and money, experts would figure them out. There was only one truly hard problem of consciousness, Chalmers said. It was a puzzle so bewildering that, in the months after his talk, people started dignifying it with capital letters – the Hard Problem of Consciousness– and it’s this: why on earth should all those complicated brain processes feel like anything from the inside? Why aren’t we just brilliant robots, capable of retaining information, of responding to noises and smells and hot saucepans, but dark inside, lacking an inner life? And how does the brain manage it? How could the 1.4kg lump of moist, pinkish-beige tissue inside your skull give rise to something as mysterious as the experience of being that pinkish-beige lump, and the body to which it is attached?
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What jolted Chalmers’s audience from their torpor was how he had framed the question. “At the coffee break, I went around like a playwright on opening night, eavesdropping,” Hameroff said. “And everyone was like: ‘Oh! The Hard Problem! The Hard Problem! That’s why we’re here!’” Philosophers had pondered the so-called “mind-body problem” for centuries. But Chalmers’s particular manner of reviving it “reached outside philosophy and galvanised everyone. It defined the field. It made us ask: what the hell is this that we’re dealing with here?”
Two decades later, we know an astonishing amount about the brain: you can’t follow the news for a week without encountering at least one more tale about scientists discovering the brain region associated with gambling, or laziness, or love at first sight, or regret – and that’s only the research that makes the headlines. Meanwhile, the field of artificial intelligence– which focuses on recreating the abilities of the human brain, rather than on what it feels like to be one – has advanced stupendously. But like an obnoxious relative who invites himself to stay for a week and then won’t leave, the Hard Problem remains. When I stubbed my toe on the leg of the dining table this morning, as any student of the brain could tell you, nerve fibres called “C-fibres” shot a message to my spinal cord, sending neurotransmitters to the part of my brain called the thalamus, which activated (among other things) my limbic system. Fine. But how come all that was accompanied by an agonising flash of pain? And what is pain, anyway?
Questions like these, which straddle the border between science and philosophy, make some experts openly angry. They have caused others to argue that conscious sensations, such as pain, don’t really exist, no matter what I felt as I hopped in anguish around the kitchen; or, alternatively, that plants and trees must also be conscious. The Hard Problem has prompted arguments in serious journals about what is going on in the mind of a zombie, or – to quote the title of a famous 1974 paper by the philosopher Thomas Nagel– the question “What is it like to be a bat?” Some argue that the problem marks the boundary not just of what we currently know, but of what science could ever explain. On the other hand, in recent years, a handful of neuroscientists have come to believe that it may finally be about to be solved – but only if we are willing to accept the profoundly unsettling conclusion that computers or the internet might soon become conscious, too.
Next week, the conundrum will move further into public awareness with the opening of Tom Stoppard’s new play, The Hard Problem, at the National Theatre – the first play Stoppard has written for the National since 2006, and the last that the theatre’s head, Nicholas Hytner, will direct before leaving his post in March. The 77-year-old playwright has revealed little about the play’s contents, except that it concerns the question of “what consciousness is and why it exists”, considered from the perspective of a young researcher played by Olivia Vinall. Speaking to the Daily Mail, Stoppard also clarified a potential misinterpretation of the title. “It’s not about erectile dysfunction,” he said.
Stoppard’s work has long focused on grand, existential themes, so the subject is fitting: when conversation turns to the Hard Problem, even the most stubborn rationalists lapse quickly into musings on the meaning of life. Christof Koch, the chief scientific officer at the Allen Institute for Brain Science, and a key player in the Obama administration’s multibillion-dollar initiative to map the human brain, is about as credible as neuroscientists get. But, he told me in December: “I think the earliest desire that drove me to study consciousness was that I wanted, secretly, to show myself that it couldn’t be explained scientifically. I was raised Roman Catholic, and I wanted to find a place where I could say: OK, here, God has intervened. God created souls, and put them into people.” Koch assured me that he had long ago abandoned such improbable notions. Then, not much later, and in all seriousness, he said that on the basis of his recent research he thought it wasn’t impossible that his iPhone might have feelings.

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By the time Chalmers delivered his speech in Tucson, science had been vigorously attempting to ignore the problem of consciousness for a long time. The source of the animosity dates back to the 1600s, when René Descartes identified the dilemma that would tie scholars in knots for years to come. On the one hand, Descartes realised, nothing is more obvious and undeniable than the fact that you’re conscious. In theory, everything else you think you know about the world could be an elaborate illusion cooked up to deceive you – at this point, present-day writers invariably invoke The Matrix – but your consciousness itself can’t be illusory. On the other hand, this most certain and familiar of phenomena obeys none of the usual rules of science. It doesn’t seem to be physical. It can’t be observed, except from within, by the conscious person. It can’t even really be described. The mind, Descartes concluded, must be made of some special, immaterial stuff that didn’t abide by the laws of nature; it had been bequeathed to us by God.
This religious and rather hand-wavy position, known as Cartesian dualism, remained the governing assumption into the 18th century and the early days of modern brain study. But it was always bound to grow unacceptable to an increasingly secular scientific establishment that took physicalism – the position that only physical things exist – as its most basic principle. And yet, even as neuroscience gathered pace in the 20th century, no convincing alternative explanation was forthcoming. So little by little, the topic became taboo. Few people doubted that the brain and mind were very closely linked: if you question this, try stabbing your brain repeatedly with a kitchen knife, and see what happens to your consciousness. But how they were linked – or if they were somehow exactly the same thing – seemed a mystery best left to philosophers in their armchairs. As late as 1989, writing in the International Dictionary of Psychology, the British psychologist Stuart Sutherland could irascibly declare of consciousness that “it is impossible to specify what it is, what it does, or why it evolved. Nothing worth reading has been written on it.”
It was only in 1990 that Francis Crick, the joint discoverer of the double helix, used his position of eminence to break ranks. Neuroscience was far enough along by now, he declared in a slightly tetchy paper co-written with Christof Koch, that consciousness could no longer be ignored. “It is remarkable,” they began, “that most of the work in both cognitive science and the neurosciences makes no reference to consciousness” – partly, they suspected, “because most workers in these areas cannot see any useful way of approaching the problem”. They presented their own “sketch of a theory”, arguing that certain neurons, firing at certain frequencies, might somehow be the cause of our inner awareness – though it was not clear how.
Peter Gamelen

Illustration by Peter Gamelen
“People thought I was crazy to be getting involved,” Koch recalled. “A senior colleague took me out to lunch and said, yes, he had the utmost respect for Francis, but Francis was a Nobel laureate and a half-god and he could do whatever he wanted, whereas I didn’t have tenure yet, so I should be incredibly careful. Stick to more mainstream science! These fringey things – why not leave them until retirement, when you’re coming close to death, and you can worry about the soul and stuff like that?”
It was around this time that David Chalmers started talking about zombies.

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As a child, Chalmers was short-sighted in one eye, and he vividly recalls the day he was first fitted with glasses to rectify the problem. “Suddenly I had proper binocular vision,” he said. “And the world just popped out. It was three-dimensional to me in a way it hadn’t been.” He thought about that moment frequently as he grew older. Of course, you could tell a simple mechanical story about what was going on in the lens of his glasses, his eyeball, his retina, and his brain. “But how does that explain the way the world just pops out like that?” To a physicalist, the glasses-eyeball-retina story is the only story. But to a thinker of Chalmers’s persuasion, it was clear that it wasn’t enough: it told you what the machinery of the eye was doing, but it didn’t begin to explain that sudden, breathtaking experience of depth and clarity. Chalmers’s “zombie” thought experiment is his attempt to show why the mechanical account is not enough – why the mystery of conscious awareness goes deeper than a purely material science can explain.
“Look, I’m not a zombie, and I pray that you’re not a zombie,” Chalmers said, one Sunday before Christmas, “but the point is that evolution could have produced zombies instead of conscious creatures – and it didn’t!” We were drinking espressos in his faculty apartment at New York University, where he recently took up a full-time post at what is widely considered the leading philosophy department in the Anglophone world; boxes of his belongings, shipped over from Australia, lay unpacked around his living-room. Chalmers, now 48, recently cut his hair in a concession to academic respectability, and he wears less denim, but his ideas remain as heavy-metal as ever. The zombie scenario goes as follows: imagine that you have a doppelgänger. This person physically resembles you in every respect, and behaves identically to you; he or she holds conversations, eats and sleeps, looks happy or anxious precisely as you do. The sole difference is that the doppelgänger has no consciousness; this – as opposed to a groaning, blood-spattered walking corpse from a movie – is what philosophers mean by a “zombie”.
Such non-conscious humanoids don’t exist, of course. (Or perhaps it would be better to say that I know I’m not one, anyhow; I could never know for certain that you aren’t.) But the point is that, in principle, it feels as if they could. Evolution might have produced creatures that were atom-for-atom the same as humans, capable of everything humans can do, except with no spark of awareness inside. As Chalmers explained: “I’m talking to you now, and I can see how you’re behaving; I could do a brain scan, and find out exactly what’s going on in your brain – yet it seems it could be consistent with all that evidence that you have no consciousness at all.” If you were approached by me and my doppelgänger, not knowing which was which, not even the most powerful brain scanner in existence could tell us apart. And the fact that one can even imagine this scenario is sufficient to show that consciousness can’t just be made of ordinary physical atoms. So consciousness must, somehow, be something extra – an additional ingredient in nature.
It would be understating things a bit to say that this argument wasn’t universally well-received when Chalmers began to advance it, most prominently in his 1996 book The Conscious Mind. The withering tone of the philosopher Massimo Pigliucci sums up the thousands of words that have been written attacking the zombie notion: “Let’s relegate zombies to B-movies and try to be a little more serious about our philosophy, shall we?” Yes, it may be true that most of us, in our daily lives, think of consciousness as something over and above our physical being – as if your mind were “a chauffeur inside your own body”, to quote the spiritual author Alan Watts. But to accept this as a scientific principle would mean rewriting the laws of physics. Everything we know about the universe tells us that reality consists only of physical things: atoms and their component particles, busily colliding and combining. Above all, critics point out, if this non-physical mental stuff did exist, how could it cause physical things to happen – as when the feeling of pain causes me to jerk my fingers away from the saucepan’s edge?
Nonetheless, just occasionally, science has dropped tantalising hints that this spooky extra ingredient might be real. In the 1970s, at what was then the National Hospital for Nervous Diseases in London, the neurologist Lawrence Weiskrantz encountered a patient, known as “DB”, with a blind spot in his left visual field, caused by brain damage. Weiskrantz showed him patterns of striped lines, positioned so that they fell on his area of blindness, then asked him to say whether the stripes were vertical or horizontal. Naturally, DB protested that he could see no stripes at all. But Weiskrantz insisted that he guess the answers anyway – and DB got them right almost 90% of the time. Apparently, his brain was perceiving the stripes without his mind being conscious of them. One interpretation is that DB was a semi-zombie, with a brain like any other brain, but partially lacking the magical add-on of consciousness.
Chalmers knows how wildly improbable his ideas can seem, and takes this in his stride: at philosophy conferences, he is fond of clambering on stage to sing The Zombie Blues, a lament about the miseries of having no consciousness. (“I act like you act / I do what you do / But I don’t know / What it’s like to be you.”) “The conceit is: wouldn’t it be a drag to be a zombie? Consciousness is what makes life worth living, and I don’t even have that: I’ve got the zombie blues.” The song has improved since its debut more than a decade ago, when he used to try to hold a tune. “Now I’ve realised it sounds better if you just shout,” he said.

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Peter Gamelen

Illustration by Peter Gamelen
The consciousness debates have provoked more mudslinging and fury than most in modern philosophy, perhaps because of how baffling the problem is: opposing combatants tend not merely to disagree, but to find each other’s positions manifestly preposterous. An admittedly extreme example concerns the Canadian-born philosopher Ted Honderich, whose book On Consciousness was described, in an article by his fellow philosopher Colin McGinn in 2007, as “banal and pointless”, “excruciating”, “absurd”, running “the full gamut from the mediocre to the ludicrous to the merely bad”. McGinn added, in a footnote: “The review that appears here is not as I originally wrote it. The editors asked me to ‘soften the tone’ of the original [and] I have done so.” (The attack may have been partly motivated by a passage in Honderich’s autobiography, in which he mentions “my small colleague Colin McGinn”; at the time, Honderich told this newspaper he’d enraged McGinn by referring to a girlfriend of his as “not as plain as the old one”.)
McGinn, to be fair, has made a career from such hatchet jobs. But strong feelings only slightly more politely expressed are commonplace. Not everybody agrees there is a Hard Problem to begin with – making the whole debate kickstarted by Chalmers an exercise in pointlessness. Daniel Dennett, the high-profile atheist and professor at Tufts University outside Boston, argues that consciousness, as we think of it, is an illusion: there just isn’t anything in addition to the spongy stuff of the brain, and that spongy stuff doesn’t actually give rise to something called consciousness. Common sense may tell us there’s a subjective world of inner experience – but then common sense told us that the sun orbits the Earth, and that the world was flat. Consciousness, according to Dennett’s theory, is like a conjuring trick: the normal functioning of the brain just makes it look as if there is something non-physical going on. To look for a real, substantive thing called consciousness, Dennett argues, is as silly as insisting that characters in novels, such as Sherlock Holmes or Harry Potter, must be made up of a peculiar substance named “fictoplasm”; the idea is absurd and unnecessary, since the characters do not exist to begin with. This is the point at which the debate tends to collapse into incredulous laughter and head-shaking: neither camp can quite believe what the other is saying. To Dennett’s opponents, he is simply denying the existence of something everyone knows for certain: their inner experience of sights, smells, emotions and the rest. (Chalmers has speculated, largely in jest, that Dennett himself might be a zombie.) It’s like asserting that cancer doesn’t exist, then claiming you’ve cured cancer; more than one critic of Dennett’s most famous book, Consciousness Explained, has joked that its title ought to be Consciousness Explained Away. Dennett’s reply is characteristically breezy: explaining things away, he insists, is exactly what scientists do. When physicists first concluded that the only difference between gold and silver was the number of subatomic particles in their atoms, he writes, people could have felt cheated, complaining that their special “goldness” and “silveriness” had been explained away. But everybody now accepts that goldness and silveriness are really just differences in atoms. However hard it feels to accept, we should concede that consciousness is just the physical brain, doing what brains do.
“The history of science is full of cases where people thought a phenomenon was utterly unique, that there couldn’t be any possible mechanism for it, that we might never solve it, that there was nothing in the universe like it,” said Patricia Churchland of the University of California, a self-described “neurophilosopher” and one of Chalmers’s most forthright critics. Churchland’s opinion of the Hard Problem, which she expresses in caustic vocal italics, is that it is nonsense, kept alive by philosophers who fear that science might be about to eliminate one of the puzzles that has kept them gainfully employed for years. Look at the precedents: in the 17th century, scholars were convinced that light couldn’t possibly be physical – that it had to be something occult, beyond the usual laws of nature. Or take life itself: early scientists were convinced that there had to be some magical spirit – theélan vital– that distinguished living beings from mere machines. But there wasn’t, of course. Light is electromagnetic radiation; life is just the label we give to certain kinds of objects that can grow and reproduce. Eventually, neuroscience will show that consciousness is just brain states. Churchland said: “The history of science really gives you perspective on how easy it is to talk ourselves into this sort of thinking – that if my big, wonderful brain can’t envisage the solution, then it must be a really, really hard problem!”
Solutions have regularly been floated: the literature is awash in references to “global workspace theory”, “ego tunnels”, “microtubules”, and speculation that quantum theory may provide a way forward. But the intractability of the arguments has caused some thinkers, such as Colin McGinn, to raise an intriguing if ultimately defeatist possibility: what if we’re just constitutionally incapable of ever solving the Hard Problem? After all, our brains evolved to help us solve down-to-earth problems of survival and reproduction; there is no particular reason to assume they should be capable of cracking every big philosophical puzzle we happen to throw at them. This stance has become known as “mysterianism” – after the 1960s Michigan rock’n’roll band ? and the Mysterians, who themselves borrowed the name from a work of Japanese sci-fi – but the essence of it is that there’s actually no mystery to why consciousness hasn’t been explained: it’s that humans aren’t up to the job. If we struggle to understand what it could possibly mean for the mind to be physical, maybe that’s because we are, to quote the American philosopher Josh Weisberg, in the position of “squirrels trying to understand quantum mechanics”. In other words: “It’s just not going to happen.”

* * *

Or maybe it is: in the last few years, several scientists and philosophers, Chalmers and Koch among them, have begun to look seriously again at a viewpoint so bizarre that it has been neglected for more than a century, except among followers of eastern spiritual traditions, or in the kookier corners of the new age. This is “panpsychism”, the dizzying notion that everything in the universe might be conscious, or at least potentially conscious, or conscious when put into certain configurations. Koch concedes that this sounds ridiculous: when he mentions panpsychism, he has written, “I often encounter blank stares of incomprehension.” But when it comes to grappling with the Hard Problem, crazy-sounding theories are an occupational hazard. Besides, panpsychism might help unravel an enigma that has attached to the study of consciousness from the start: if humans have it, and apes have it, and dogs and pigs probably have it, and maybe birds, too – well, where does it stop?
Peter Gamelen

Illustration by Peter Gamelen
Growing up as the child of German-born Catholics, Koch had a dachshund named Purzel. According to the church, because he was a dog, that meant he didn’t have a soul. But he whined when anxious and yelped when injured – “he certainly gave every appearance of having a rich inner life”. These days we don’t much speak of souls, but it is widely assumed that many non-human brains are conscious – that a dog really does feel pain when he is hurt. The problem is that there seems to be no logical reason to draw the line at dogs, or sparrows or mice or insects, or, for that matter, trees or rocks. Since we don’t know how the brains of mammals create consciousness, we have no grounds for assuming it’s only the brains of mammals that do so – or even that consciousness requires a brain at all. Which is how Koch and Chalmers have both found themselves arguing, in the pages of the New York Review of Books, that an ordinary household thermostat or a photodiode, of the kind you might find in your smoke detector, might in principle be conscious.
The argument unfolds as follows: physicists have no problem accepting that certain fundamental aspects of reality – such as space, mass, or electrical charge – just do exist. They can’t be explained as being the result of anything else. Explanations have to stop somewhere. The panpsychist hunch is that consciousness could be like that, too – and that if it is, there is no particular reason to assume that it only occurs in certain kinds of matter.
Koch’s specific twist on this idea, developed with the neuroscientist and psychiatrist Giulio Tononi, is narrower and more precise than traditional panpsychism. It is the argument that anything at all could be conscious, providing that the information it contains is sufficiently interconnected and organised. The human brain certainly fits the bill; so do the brains of cats and dogs, though their consciousness probably doesn’t resemble ours. But in principle the same might apply to the internet, or a smartphone, or a thermostat. (The ethical implications are unsettling: might we owe the same care to conscious machines that we bestow on animals? Koch, for his part, tries to avoid stepping on insects as he walks.)
Unlike the vast majority of musings on the Hard Problem, moreover, Tononi and Koch’s “integrated information theory” has actually been tested. A team of researchers led by Tononi has designed a device that stimulates the brain with electrical voltage, to measure how interconnected and organised – how “integrated” – its neural circuits are. Sure enough, when people fall into a deep sleep, or receive an injection of anaesthetic, as they slip into unconsciousness, the device demonstrates that their brain integration declines, too. Among patients suffering “locked-in syndrome” – who are as conscious as the rest of us – levels of brain integration remain high; among patients in coma – who aren’t – it doesn’t. Gather enough of this kind of evidence, Koch argues and in theory you could take any device, measure the complexity of the information contained in it, then deduce whether or not it was conscious.
But even if one were willing to accept the perplexing claim that a smartphone could be conscious, could you ever know that it was true? Surely only the smartphone itself could ever know that? Koch shrugged.


 “It’s like black holes,” he said. “I’ve never been in a black hole. Personally, I have no experience of black holes. But the theory [that predicts black holes] seems always to be true, so I tend to accept it."


It would be satisfying for multiple reasons if a theory like this were eventually to vanquish the Hard Problem. On the one hand, it wouldn’t require a belief in spooky mind-substances that reside inside brains; the laws of physics would escape largely unscathed. On the other hand, we wouldn’t need to accept the strange and soulless claim that consciousness doesn’t exist, when it’s so obvious that it does. On the contrary, panpsychism says, it’s everywhere. The universe is throbbing with it.
Last June, several of the most prominent combatants in the consciousness debates – including Chalmers, Churchland and Dennett – boarded a tall-masted yacht for a trip among the ice floes of Greenland. This conference-at-sea was funded by a Russian internet entrepreneur, Dmitry Volkov, the founder of the Moscow Centre for Consciousness Studies. About 30 academics and graduate students, plus crew, spent a week gliding through dark waters, past looming snow-topped mountains and glaciers, in a bracing chill conducive to focused thought, giving the problem of consciousness another shot. In the mornings, they visited islands to go hiking, or examine the ruins of ancient stone huts; in the afternoons, they held conference sessions on the boat. For Chalmers, the setting only sharpened the urgency of the mystery: how could you feel the Arctic wind on your face, take in the visual sweep of vivid greys and whites and greens, and still claim conscious experience was unreal, or that it was simply the result of ordinary physical stuff, behaving ordinarily?
The question was rhetorical. Dennett and Churchland were not converted; indeed, Chalmers has no particular confidence that a consensus will emerge in the next century. “Maybe there’ll be some amazing new development that leaves us all, now, looking like pre-Darwinians arguing about biology,” he said. “But it wouldn’t surprise me in the least if in 100 years, neuroscience is incredibly sophisticated, if we have a complete map of the brain – and yet some people are still saying, ‘Yes, but how does any of that give you consciousness?’ while others are saying ‘No, no, no – that just is the consciousness!’” The Greenland cruise concluded in collegial spirits, and mutual incomprehension.
It would be poetic – albeit deeply frustrating – were it ultimately to prove that the one thing the human mind is incapable of comprehending is itself. An answer must be out there somewhere. And finding it matters: indeed, one could argue that nothing else could ever matter more – since anything at all that matters, in life, only does so as a consequence of its impact on conscious brains. Yet there’s no reason to assume that our brains will be adequate vessels for the voyage towards that answer. Nor that, were we to stumble on a solution to the Hard Problem, on some distant shore where neuroscience meets philosophy, we would even recognise that we’d found it.
Follow the Long Read on Twitter: @gdnlongread
  • This article was amended on 21 January 2015. The conference-at-sea was funded by the Russian internet entrepreneur Dmitry Volkov, not Dmitry Itskov as was originally stated. This has been corrected.


The Trip Treatment (Psychedelics Are Back)

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         By majestic on February 2, 2015 in News, Science/Disinformation site/Blogger Ref http://www.p2pfoundation.net/Multi-Dimensional_Science






psychedelic-boom



It’s no longer new news that hallucinogenic or “psychedelic” drugs are once again being clinically tested to treat a number of human ailments. Not every article about this is written by the wonderful Michael Pollan, however. His essay for the New Yorker is a long read and highly informative: On an April Monday in 2010, Patrick Mettes, a fifty-four-year-old television news director being treated for a cancer of the bile ducts, read an article on the front page of the Times that would change his death. His diagnosis had come three years earlier, shortly after his wife, Lisa, noticed that the whites of his eyes had turned yellow. By 2010, the cancer had spread to Patrick’s lungs and he was buckling under the weight of a debilitating chemotherapy regimen and the growing fear that he might not survive. The article, headlined “HALLUCINOGENS HAVE DOCTORS TUNING IN AGAIN,” mentioned clinical trials at several universities, including N.Y.U., in which psilocybin—the active ingredient in so-called magic mushrooms—was being administered to cancer patients in an effort to relieve their anxiety and “existential distress.” One of the researchers was quoted as saying that, under the influence of the hallucinogen, “individuals transcend their primary identification with their bodies and experience ego-free states . . . and return with a new perspective and profound acceptance.” Patrick had never taken a psychedelic drug, but he immediately wanted to volunteer. Lisa was against the idea. “I didn’t want there to be an easy way out,” she recently told me. “I wanted him to fight.” Patrick made the call anyway and, after filling out some forms and answering a long list of questions, was accepted into the trial. Since hallucinogens can sometimes bring to the surface latent psychological problems, researchers try to weed out volunteers at high risk by asking questions about drug use and whether there is a family history of schizophrenia or bipolar disorder. After the screening, Mettes was assigned to a therapist named Anthony Bossis, a bearded, bearish psychologist in his mid-fifties, with a specialty in palliative care. Bossis is a co-principal investigator for the N.Y.U. trial. After four meetings with Bossis, Mettes was scheduled for two dosings—one of them an “active” placebo (in this case, a high dose of niacin, which can produce a tingling sensation), and the other a pill containing the psilocybin. Both sessions, Mettes was told, would take place in a room decorated to look more like a living room than like a medical office, with a comfortable couch, landscape paintings on the wall, and, on the shelves, books of art and mythology, along with various aboriginal and spiritual tchotchkes, including a Buddha and a glazed ceramic mushroom. During each session, which would last the better part of a day, Mettes would lie on the couch wearing an eye mask and listening through headphones to a carefully curated playlist—Brian Eno, Philip Glass, Pat Metheny, Ravi Shankar. Bossis and a second therapist would be there throughout, saying little but being available to help should he run into any trouble… - See more at: http://disinfo.com/2015/02/the-trip-treatment-psychedelics-are-back/#sthash.f40FVEL5.dpuf

On Pseudoscience....

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Icon pseudoscience.svg
Popular pseudosciences
Random examples



Rational Wiki's critical take on Pseudoscience...
 
 
 
 
If you are in possession of this revolutionary secret of science, why not prove it and be hailed as the new Newton? Of course, we know the answer. You can't do it. You are a fake.
Richard Dawkins on pseudoscientists[1]
Quixotism is a folly when the energy which might have achieved conquests over misery and wrong, if rightly applied, is wasted in fighting windmills[.]
Flat-earther Samuel Birley Rowbotham[2]
Pseudoscience is any belief system or methodology which tries to gain legitimacy by wearing the trappings of science, but fails to abide by the rigorous methodology and standards of evidence that are the marks of true science. Although pseudoscience is designed to have the appearance of being scientific, it lacks any of the substance of science.
Promoters of pseudoscience often adopt the vocabulary of science, describing conjectures as theories or laws, often providing supposed evidence from observation, expert testimonials, or even developing what appear to be mathematical models of their ideas. However, in pseudoscience there is no real honest attempt to follow the scientific method, provide falsifiable predictions, or develop double blind experiments. Pseudoscientists often use the tactic of cheating the scientific method.

Contents

 [hide


[edit]History

A happy Richard Dawkins
A bored James Randi
With the rise of the Enlightenment movement and the success of the physical sciences in describing the natural world, a new-found respect for science was developing in the western world. As a result, charlatans everywhere attempted to capitalize on this phenomenon by hawking a range of "scientifically proven" remedies, potions, treatments, and devices to cure the woes of man and bring peace and well-being to all. The term "pseudoscience" developed in response to these con men. One of the first recorded uses of the word "pseudo-science" was in 1844 in the Northern Journal of Medicine, I 387:
That opposite kind of innovation which pronounces what has been recognized as a branch of science, to have been a pseudo-science, composed merely of so-called facts, connected together by misapprehensions under the disguise of principles.
By the beginning of the 20th century science had further extended the boundaries of human understanding. With the development of quantum mechanics and relativity, science was presenting reality as a strange place challenging peoples' ability to understand the mess of particles and high velocities that make up everything we think we know. These ideas persisted and proved themselves because of their ability to make predictions that could be verified experimentally. Against this backdrop one of the most famous modern philosophers of science, Karl Popper, tried to establish what separated out the true science of people like Albert Einstein from intuitively less rigorous concepts such as psychoanalysis. Popper decided that the key was falsifiability. True science made specific predictions that could be proven false by examining empirical reality. Pseudosciences rarely cared about making predictions, and if they did they were unfalsifiable or impossible to test.
After Popper, philosophy entered the stage of social constructionism, with philosophers arguing that science was an illusion. Some, such as Paul Feyerabend, argued that it was impossible to separate science and pseudoscience, and in the end such a separation is undesirable anyway.[3]
The reality of pseudoscience and recognition of the harm it causes was, and remains, a unifying idea behind skepticism and the work of most practising scientists. With the emergence of New Atheism and its emphasis on critical thinking, a groundswell of effort to combat modern (and sometimes very non-modern) pseudoscience has developed. The popularisation of debunking pseudoscience may have begun with Harry Houdini, who spent his later days taking on spiritualists and mediums. In the latter half of the 20th Century, people like James Randi, Carl Sagan, and Richard Dawkins published books and made television appearances tackling these subjects. Relative newcomers Ben Goldacre, who wrote the best-seller Bad Science, and Simon Singh, who is currently winning a libel case after calling out chiropractors on their unsupportable claims, have furthered the trend. Meanwhile, skeptical groups and knowledge bases continue to expand on the internet and Skeptics in the Pub has changed from a small gathering in London to a worldwide event often attracting hundreds to each meeting. All of these groups and individuals have actively and publicly fought against woo, quacks, cranks, creationism, and the thousands of other manifestations of pseudoscience.

[edit]Characteristics of pseudoscience

[edit]Vague and/or exaggerated claims and ambiguous language

"A good day for buying patio furniture."[4]
One of the easiest ways to avoid being proven false is to not make any specific claims at all. Predictions in science are all about specificity and exactness. Operational definitions have to be clearly defined and shared; what you are measuring, how you will measure it and how you will determine if any results are significant are all hallmarks of good science. Pseudoscientific claims are never specific but rely on vague and ambiguous language, often encompassing grandiose claims.
Astrology is one of the prime examples of this, as its vague claims allows its "predictions" to apply widely to many people at once and its clever language allows it to be very wrong, but save face. For example, ask an astrologer who you have never met before to describe your personality. He may reply, "You consider yourself a very selfless person but there are times you have acted rather selfishly." This statement is true for pretty much everyone.
In quack medicine a pseudoscience promoter might claim a given treatment "removes toxins from your system", never saying what toxins, or how they will be removed, or how you can tell if they will be removed. The toxins are the true cause of disease, never saying how they cause disease, and that removing them will cure you of all known afflictions. In the few cases like this where the claims are specific, they can be tested and are often left wanting. In the case of Kinoki Foot Pads, the manufacturers claimed they removed numerous chemicals such as benzene and mercury (most of which weren't supposed to be in the body anyway) and lab trials found none of them in the pads.
In other areas of science, it is popular to claim that one has discovered a "unifying theory" that explains all of reality through special "energy" and "forces". Or that your perpetual motion machine works from hitherto undiscovered principles of magnetism.

[edit]Lack of peer review, and claims of vast establishment conspiracies

A peer-reviewed journal
One of the single most important aspects of true science is replication and verification, particularly from third parties not involved in the original experiments. This is the heart of peer review, where new ideas are laid out before fellow scientists with all the details of how to replicate and extend the research. While the social dynamics of peer review are not foolproof, and many interesting issues can emerge, there is still nothing better for advancing human knowledge. It is, of course, not surprising that people who promote pseudoscience want to avoid peer review like a plague.
The Illuminati are everywhere
If an idea has not been published in a single peer review journal, it is safe to say it is not science. Most people have at least a passing knowledge of the peer review system and so pseudoscience promoters often have to offer hand-wavy explanations for why their ideas have not been published anywhere. In alternative medicine it is common to blame Big Pharma for wanting to hide the fact that some natural product cures all known illnesses because it will hurt their profits – despite the fact that such a thing would generate more profit, and Big Pharma would be dying to get their hands on it! In biology creationists often claim that evolution is propped up by a vast atheist and materialistconspiracy, as if every PhD student ended their final viva with their supervisor taking them to one side for "a little chat". This "big conspiracy" is perhaps the most common tactic, but more imaginative excuses do exist; such as Jason Lisle claiming that his theory on how to solve the starlight problem doesn't need to pass through the peer review system of major science journals because you wouldn't expect evolutionist papers to pass through creationist journals.
A "peer review" journal.
When pseudosciences are published, they are often published in pseudo-journals; journals that use "peer review" but are less rigorous than one would expect of the scientific mainstream. Pseudoscience promoters will sometimes start their own journals that are "reviewed" only by fellow promoters. These journals are often easily identified by their poor standards for inclusion, or their lack of inclusion in scholarly indexes such as ISI Web of Knowledge (or even Google Scholar). One of the most obvious characteristics of pseudo-peer review is a total lack of interest in replicating or verifying the "work" of others in the field. Which brings us to the next point.

[edit]No attempts or interest in replication or outside verification

While closely related to a refusal to submit to peer review, the total lack of interest in any form of replication or outside verification is an important issue in and of itself. Whereas real science is a work in permanent progress with many people around the world replicating experiments, exchanging results, working out details and deriving further hypotheses; pseudoscience is presented as a completed package, a done deal. Pseudoscientific ideas may claim to have unified physics, cured the sick, reduced all of mathematics to an algebraic proof, and created limitless energy. They claim there is no need to go any further, just embrace the idea and enter utopia. In contrast real scientists love it when others pick up their work and use it as a basis for further research – if nothing else, it pumps up their citation numbers.
Often the pseudoscience promoter will use the techniques of vague language to make outside verification impossible, or will offer the secrets only to those people who are deemed worthy or pay large sums of money. If by chance, someone attempts to replicate or verify the idea and fails they must be either stupid or a paid shill for the evil conspiracy out to hide the truth.
This embracing of the idea that the problem is solved and needs no verification is also the source for our next major characteristic of pseudoscience.

[edit]Stasis, and hostility towards development or change of the idea

Acupuncture: You'll only feel a little prick.
Pseudoscience is embraced by its proponents with almost religious fervor. Since the idea can never be wrong, there is very little that needs to be changed or should be changed. This is most aptly seen in pseudosciences that have been around for generations such as homeopathy or acupuncture. One is hard pressed to find significant differences between the basic idea proposed 300 or 3,000 years ago and the beliefs and practices of modern day quacks.
This is in marked contrast to real science, where stasis of even a few years is rare – let alone decades or centuries. The difference between physics as proposed by Isaac Newton and the modern day is huge. Despite what creationists like to claim, Charles Darwin's idea of evolution by natural selection has gone through huge changes with the advent of genetics, developmental biology and hundreds of other fields.
While progress in science can be rough, and personalities can clash, nothing can compare to the outright hostility of a pseudoscience promoter when faced with having his ideas developed or changed. Any such attempts will usually mark the upstart as a member of the establishment out to undermine truth once again.

[edit]Frequent changes in methodology without changing the conclusions

As an alternative to the above, pseudoscience can be overly eager to update its claims and ideas. While science is always a "work in progress" to some extent and undergoes rapid change, new hypotheses and theories are both formed on top of existing ones and more importantly generate new claims or avenues of exploration. Relativity, groundbreaking as it was, did not completely discard Newtonian physics; indeed, Einstein was able to formulate his theory through the classic Maxwell Equations. However, in this hallmark of pseudoscience, previous hypotheses and mechanisms are dropped wholesale as soon as something slightly more promising comes along – while still keeping the same basic conclusion. Transhumanism as a movement in the 1960s has almost no resemblance to transhumanism in the 21st century, yet people are still somehow promised a future of immortal supermen through the power of science. Fad diets in particular are prone to this, spewing out technobabble on how this newly discovered trick will trim the hell out of your wallet waistline while not explaining why it dropped the previous dozens of claims.

[edit]Refusal to use the scientific method, or the claim that it can not be used

Pseudoscience promoters rarely discuss experimental evidence when promoting their falsehoods. But in debates that inevitably emerge they must sometimes face the question of why they don't submit their ideas to the basic practice of science. This is commonly seen in medical woo where the gold standard of the double blind study would clearly show the ideas to be false. Most promoters will refuse to do the studies, and often claim that their ideas are somehow impossible to test through standard means.
This special pleading is often hidden in a positive light. For example, promoters of "alternative medicine" will claim that the "whole body" approach to healing requires full disclosure between the doctor and patient. Homeopaths claim that true remedies must be tailor-made and thus cannot be tested against any kind of standard.
Another technique is claiming that attempts to apply skepticism or testing to the idea destroys it. This objection is common in various forms of psychic woo where skeptics are alleged to disrupt the delicate "telepathic waves". Many pseudoscience concepts based around supernatural causes will claim that their particular cures are carried out by an agency of some sort that will not willingly be tested in such a manner.

[edit]Misuse of scientific terms

The device pictured is called "The Quantum Xrroid Consciousness Interface". Honestly!
One of the easiest ways to gain the trappings of science is to describe pseudoscience using the words of science, or terms that sound scientific (often aptly described as technobabble or equivocation). This is easiest to do with scientific concepts that are poorly understood by the general public (which, admittedly, includes the vast majority of scientific concepts). New Agers are particularly fond of "energy" as a catchall term. Another favorite target for pseudoscience promoters is the use of quantum woo, where waves, particles, strings and force lines magically come together to produce amazing consequences. Law of Attraction proponents, for example, claim that you can manifest anything you want into reality (money, fame, sex, a better hair style) by focusing on it and "collapsing wave functions" in reality.
Other techniques often involve not misusing existing terms, but rather creating whole new terms in a style that seems scientific. An excellent example of this is the creationist baraminology and barmin, which is their fancy replacement for the old PRATT that animals only evolve within "kinds".

[edit]Misrepresentation of terms

Another facet of pseudoscience that occurs in popular culture is the misrepresentation of a term.
The most obvious example of this is "life expectancy" as seen in the In Search of... episode "The Man Who Would Not Die" (About Count of St. Germain) where it is stated "Evidence recently discovered in the British Museum indicates that St. Germain may have well been the long lost third son of Rákóczi born in Transylvania in 1694. If he died in Germany in 1784, he lived 90 years. The average life expectancy in the 18th century was 35 years. Fifty was a ripe old age. Ninety... was forever."
Even though it talks about life expectancy as being an average, the statement still presents ages past that average as being very rare, which is not exactly true. The life expectancy generally quoted is the at birth number, which is an average that includes all the babies that die before their first year of life as well as people that die from disease and war.
Say you have two people born the same day: one dies at the age of 2, but the other lives to the age of 80; the average age of those two people is 41 ((80+2)/2) and if you averaged three people of 2, 3, and 80 you would get an average age of only 29! As you can see it doesn't take that many child deaths to send the average down and this is exactly what a chart regarding Roman Life Expectancy shows. Just living to the age of 5 nearly doubled your life Expectancy from 25 to 48.
Even with these averages you still had people who lived a long time. For example, Benjamin Franklin died in 1790 at the age of 84 and Ramesses II is thought to have lived 90 years.

[edit]Poor standards of evidence

In science evidence is valued when it is collected in a rigorous manner and is as divorced as possible from personal bias. The classic example is a controlled, double blind study. Though naturalistic observation is sometimes used, it is not proof of a theory. Furthermore, when it is used, a substantial quantity of data is usually involved. The use of statistics and an emphasis on statistical significance is also a strong hallmark of legitimate science.
In pseudoscience the importance placed on the value of evidence is almost reversed. Rigorous and controlled experiments, large data sets, and statistical reasoning are replaced with an emphasis on personal, anecdotal evidence and testimonials. Another major emphasis is on expert opinion. Anyone with letters after their name who is willing to say something positive about the idea is quoted to provide evidence the idea is valid. (It's a minor red flag when someone insists on attaching "Dr." or "Ph.D." to their name.)[5] One well known example of this are the ridiculous lists of scientists that question Darwinian evolution put together by creationists. This is nicely countered with Project Steve that shows the ridiculous nature of this technique. Often the expert or scientist quoted in support of a pseudoscientific idea may not actually support it and the quote is taken out of context. This is called quote mining and is a great indicator of pseudoscience.
One final problem is that pseudoscience promoters are only interested in evidence that confirms the initial idea. This confirmation bias means that any evidence that might contradict the theory is ignored.

[edit]Reliance on negative proofs

In science ideas are never really proven, which is demonstrated in the old adage that "proof is for math and alcohol". Pseudoscience promoters however are big fans of the negative proof. They push the idea that somehow the "truth value" of an idea is a binary claim, that if an idea is not proven false it must be true. However, most of their claims are positive claims – and as such would require evidence to back them up. The burden of proof is on the promoter, and extraordinary claims require extraordinary evidence.

[edit]Reliance on outside or unrelated fields for results

Especially applicable to "almost science" are ideas which place an undue burden on fields of science or engineering not directly covered by the topic to make it work. While modern science is noteworthy for hand-holding between disciplines and real scientific projects are sometimes unable to be immediately implemented due to real-world limitations, pseudoscience always ends up passing the buck to a more trustworthy discipline. For example, advocates for cryonics often claim that their bizarre method of revivification will be completely validated and viable once nanotechnology catches up. Or that cold fusion is just around the corner, once engineers design a viable containment reactor.

[edit]Reliance on outdated or later refuted scholarly works

Sometimes a pseudoscience supporter will present a scholarly article from a work in the related field as "proof" that the claim is not pseudoscientific, but via further research it can be shown that this sole study was a glitch or later proven false.
For example, K. Linde, N. Clausius, G. Ramirez, et al., "Are the Clinical Effects of Homoeopathy Placebo Effects? A Meta-analysis of Placebo-Controlled Trials,"Lancet, September 20, 1997, 350:834-843 at first glance supports homeopathy but this paper was refuted in "The end of homoeopathy"The Lancet, Vol. 366 No. 9487 p 690. The Vol. 366 No. 9503 issue (Dec 27, 2005) and by 14 studies from 2003 to 2007[6]
This by far is the more dangerous form of pseudoscience as it gives a (generally false) air of legitimacy to a claim.

[edit]Ideas are unfalsifiable

See the main article on this topic: falsifiability
As Popper laid out seventy years ago, one of the primary demarcations between real science and pseudoscience is that pseudoscience relies on pushing ideas that cannot be falsified. Unfalsifiable claims shield those steeped in woo from any true criticism since there can be no "proof" that their idea is wrong.
Unfalsifiability can manifest itself in different forms. The most general sense is when an idea is proposed that is "not even wrong", meaning that it can never be tested or can never be formulated in such a way as to make empirical predictions. For example, some young earth creationists claim that God created the world with the appearance of old age. As there is no difference between a world that is old and one that merely looks old, the hypothesis cannot be tested in a scientific way.
Sometimes specific concepts and claims within a pseudoscience can be falsified – the efficacy of alternative medicines for example. When this happens, the usual tactic is to change the criteria for falsification – a strategy known as "moving the goalposts". Intelligent design is constructed almost completely from this approach by altering the criteria by which evolution can be disproved every time new research is carried out. Many of the specific claims of intelligent design, such as the irreducible complexity of certain biological features, can and have been falsified (when the naturalistic evolutionary pathways are eventually found). ID advocates then 'move the goalposts' to another irreducibly complex feature until that is disproved, and so on. However, the general concept that a supernatural entity designed life in its current form remains an unfalsifiable idea. Since we can neither prove nor disprove this "hypothesis" it lies outside of the domain of science, and adorning it with scientific trappings is a textbook example of pseudoscience.
Moving the goalposts is also common in more liberal theologies that try to place God as the overseer of the natural world. Whatever cannot be explained by science, well, that is God. And when science comes up with an explanation, well then, we move God to whatever still can't be explained. This God of the gaps mentality is generally unfalsifiable as there will always be such gaps ready to be filled by God, even if specific claims might be falsifiable.

[edit]Political and/or religious motivation

This proves everything. Doesn't it?
A huge red "pseudoscience flag" should go up when an idea is pushed against the backdrop of a strong agenda that has nothing to do with the idea being proposed at all. This is most easily seen with creationism and intelligent design where the "science" is an afterthought to the general battle between "evil materialism" and religion. This can often be seen when an individual suddenly starts promoting a pseudoscientific idea shortly after a major political or religious conversion, or a list of "supporters" of an idea are all unified in some sort of philosophy or religion.
Pseudoscience can also thrive as the backdrop of political as well as religious ideology. Lysenkoism thrived in the Soviet Union because it was put forward as part of the Communist ideology. Pseudoscience is also often used to repress minorities or "undesirables" such as the "science" that was used to support eugenics programs. In modern right-wing politics the influence of the religious right has led to a politicization of science that links religious and political motivation in pushing various forms of pseudoscience.

[edit]Common fields plagued by pseudoscience

[edit]Medicine

Probably the single most destructive form of pseudoscience is quack medicine. Its toll financially, and in terms of human health and life is immense. At face value, quack remedies for mild headaches or "feeling down" may seem harmless, the placebo effect as well as other factors may lead people to believe that they actually work. Alternative medicines prey on a minority of bad experiences with conventional medicine to draw people into their use, first for mild conditions and then serious ones. This leads to patients forgoing conventional (i.e., proven) medicine for a range of ailments that are far more serious, from cancer to AIDS.
There are two major categories of pseudoscience in medicine. The first is supernatural, psychic, and paranormal healing. This faith healing is popular with televangelists like Benny Hinn. Some religious sects, such as Christian Science, are based exclusively around the pseudoscience that every major illness can be cured through supernatural means and this often results in death from easily preventable or curable illnesses. This form of healing doesn't need to be overtly religious; quantum woo such as the Law of Attraction, or techniques like psychic surgery and Reiki are often non-theistic but still "supernatural" in origin. Some "ancient traditions" such as acupuncture and chakras also generally fall into this category.
The second category avoids supernatural claims, but instead relies on poorly supported or discredited "science". Often this kind of pseudoscience takes the form of pushing various vitamin or herbal supplements as magic cures for diseases. Other forms include taking outdated concepts of disease and cures and claiming they are just as accurate or more accurate than modern medicine. Homeopathy is a great example of this, based on a 200 year old theory of disease that wasn't even widely accepted when it was first proposed--and, perhaps more importantly, was compiled before the germ theory was ever established. Finally, when terrible things happen the desire to "blame" someone leads to false scapegoats. This is most clearly seen in the anti-vaccination movement, particularly about the role of thiomersal in autism. Some of the arguments used by the anti-nuclear movement also fall into this category.

[edit]Biology

CreationistWilliam Dembski. (Yes, his head really is that shape.)
Biology is subjected to probably the best known and most widespread pseudoscience of all — creationism. Whatever the manifestation, whether old Earth, young Earth, or intelligent design, creationism has been a prolific and long standing pseudoscience. It all stems from the perceived threat of evolution to religion.
While creationism has certainly dominated as the main pseudoscience in biology it is not the only one. Historically, Lysenkoism and eugenics have both been extraordinarily deadly. Purported differences between the innate abilities of different races such as in The Bell Curve share many characteristics with pseudoscience. Many of the pseudosciences in medicine overlap with biology, with denying AIDS or even the germ theory of disease and replacing it with ridiculous concepts like homotoxicology.

[edit]Physics

Physics has been home to some of the weirdest forms of pseudoscience. Because its concepts are particularly arcane to most lay people it sometimes seems to be possible to pass off just about any incoherent drivel as "science". By invoking the magic word "quantum", suddenly the most ridiculous, utterly impossible statements become easily accepted as true. This pops up all over the place with cranks like Deepak Chopra and his quantum healing, or Esther Hicks and her Law of Attraction.
Physics also offers a home for many grand theories of everything. Unified field theories abound which bring together not only all of the forces of reality but also the human mind into one algebraic equation that explains everything. This form of pseudoscience is helped along by a lot of the popular press and books discussing unified field theory as the holy grail of physics.
Another very popular subject for physics-based pseudoscience is free energy. Whether through magnetism or orgone or any other made-up substance, people have claimed for generations to have the solution to our world's energy needs in their garage. Cold fusion, similar to free energy, had its heyday in the media before its original perpetrators were exposed as frauds. However, cranks regularly rant on internet forums that they have cold fusion powering their freezers right now. These ideas merge with engineering into claims of perpetual motion machines or devices that can generate more energy than they consume.
And finally we have straight out denialism coated in "scientific" language with things like the moon landing hoax or anti-relativity tirades.

[edit]Mathematics

Pseudomathematics is probably one of the most under-appreciated fields of pseudoscience, which is too bad since there is a wealth of great material. One of the biggest areas for exploitation is in the area of "proofs" and "theorems." Cranks love to "prove" theorems that have not yet been proven by real mathematicians, or to "disprove" theorems that have been proved, and even better to "prove" already proven theorems using high school algebra. Andrew Wiles and his proof of Fermat's last theorem has been a major lightning rod for cranks. Another favorite is squaring the circle.
In addition to proofs, there is a range of pseudoscience proponents that like to try their hand at destroying core concepts in mathematics. The imaginary number is a common target, as well as irrational numbers. Finding an exact solution to Pi remains the most popular application of pseudoscience in this category.
Rorschach test

[edit]Social Sciences and the Humanities

The various social sciences are absolutely rife with pseudoscience. The field is particularly dangerous because many of the ideas are actually "accepted" by some "experts" in the field. Psychoanalysis is a classic in psychology; it was the pseudoscience that Popper picked out to compare to the theory of relativity. Many of the diagnostic and testing methodologies in psychology, things like repressed memories, multiple personality disorder and the Rorschach test, are based on nothing but pseudoscience.

[edit]History

As the analysis of history is generally non-experimental, the discipline is not "scientific" in popular understandings of the term. Except in cases where propositions can be definitively demonstrated or discounted through, for instance, the analysis of archaeological evidence, it makes little sense to talk about history as a pseudoscience.
That said, history can also be practiced in an intellectually dishonest manner, giving us pseudohistory. Pseudohistory is the handmaiden of conspiracy theories, harnessed to trouble conventional time-lines or to prove the existence of nefarious plots such as the John F. Kennedy assassination conspiracy theory or the 9/11 truth movement.
What distinguishes history from pseudohistory is the rigorous application of the historical method[wp], refraining from resorting to ad hoc explanations (e.g. aliensdidit or Goddidit), and the ability to formulate hypotheses that fit with existing results of historical research (contrast the latter with the exponents of alternate historical chronologies).

[edit]Linguistics

Common forms of pseudolinguistics are spurious claims of relationships between language families (often for nationalist reasons) and nonscientific theories about how language influences our thought.

[edit]A note on terminology

See the main article on this topic: Sound science
Pseudoscience is sometimes referred to as "junk science." However, the term "junk science" has become associated with anti-environmentalbullshit due to corporate mouthpiece Steve Milloy's use of the term. Milloy runs a blog called "Junk Science" where he obfuscates and denies global warming, risks associated with the use of DDT, and other environmental problems. Michael Fumento, another shill, has furthered this use of the phrase. In general, when a pundit is being interviewed or writing a column about environmental or health issues, the term "junk science" usually translates to "science that will be very inconvenient for my funders" and "sound science" translates to "some bullshit I just made up to deny the problem."

[edit]See also

New logo.png
Για αυτό το λήμμα υπάχει και διαθέσιμο άρθρο στα Ελληνικά, με τίτλο Ψευδοεπιστήμη.
(Article also available in Greek).

[edit]Footnotes

  1. http://old.richarddawkins.net/quotes/28
  2. Zetetic Astronomy Earth Not a Globe, Chapter XV.
  3. Feyerabend P Against Method: Outline of an Anarchistic Theory of Knowledge (1975)[1]
  4. A good day for buying patio furniture - This was a genuine horoscope, published in the Khaleej Times
  5. Like this guy, who is both a creationist and a global warming denialist.
  6. Clinical Trials (2003-2007)
Articles on RationalWiki related to pseudo-studies
Pseudoarcheology - Pseudohistory - Pseudolaw - Pseudolinguistics - Pseudomathematics - Pseudoscience - Pseudopsychology - Pseudoscience list - Pseudoscience in advertising - Pseudoskepticism - Pseudovitamin


CIA-Initiated Remote Viewing

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by H. E. Puthoff, Ph.D.
Institute for Advanced Studies at Austin
4030 Braker Lane W., #300
Austin, Texas 78759-5329

 
 
Abstract - In July 1995 the CIA declassified, and approved for release, documents revealing its sponsorship in the 1970s of a program at Stanford Research Institute in Menlo Park, CA, to determine whether such phenomena as remote viewing "might have any utility for intelligence collection" [1]. Thus began disclosure to the public of a two-decade-plus involvement of the intelligence community in the investigation of so-called parapsychological or psi phenomena. Presented here by the program's Founder and first Director (1972 - 1985) is the early history of the program, including discussion of some of the first, now declassified, results that drove early interest.
 

Introduction

On April 17, 1995, President Clinton issued Executive Order Nr. 1995-4-17, entitled Classified National Security Information. Although in one sense the order simply reaffirmed much of what has been long-standing policy, in another sense there was a clear shift toward more openness. In the opening paragraph, for example, we read: "In recent years, however, dramatic changes have altered, although not eliminated, the national security threats that we confront. These changes provide a greater opportunity to emphasize our commitment to open Government." In the Classification Standards section of the Order this commitment is operationalized by phrases such as "If there is significant doubt about the need to classify information, it shall not be classified." Later in the document, in reference to information that requires continued protection, there even appears the remarkable phrase "In some exceptional cases, however, the need to protect such information may be outweighed by the public interest in disclosure of the information, and in these cases the information should be declassified."

A major fallout of this reframing of attitude toward classification is that there is enormous pressure on those charged with maintaining security to work hard at being responsive to reasonable requests for disclosure. One of the results is that FOIA (Freedom of Information Act) requests that have languished for months to years are suddenly being acted upon.1

One outcome of this change in policy is the government's recent admission of its two-decade-plus involvement in funding highly-classified, special access programs in remote viewing (RV) and related psi phenomena, first at Stanford Research Institute (SRI) and then at Science Applications International Corporation (SAIC), both in Menlo Park, CA, supplemented by various in-house government programs. Although almost all of the documentation remains yet classified, in July 1995 270 pages of SRI reports were declassified and released by the CIA, the program's first sponsor [2]. Thus, although through the years columns by Jack Anderson and others had claimed leaks of "psychic spy" programs with such exotic names as Grill Flame, Center Lane, Sunstreak and Star Gate, CIA's release of the SRI reports constitutes the first documented public admission of significant intelligence community involvement in the psi area.

As a consequence of the above, although I had founded the program in early 1972, and had acted as its Director until I left in 1985 to head up the Institute for Advanced Studies at Austin (at which point my colleague Ed May assumed responsibility as Director), it was not until 1995 that I found myself for the first time able to utter in a single sentence the connected acronyms CIA/SRI/RV. In this report I discuss the genesis of the program, report on some of the early, now declassified, results that drove early interest, and outline the general direction the program took as it expanded into a multi-year, multi-site, multi-million-dollar effort to determine whether such phenomena as remote viewing "might have any utility for intelligence collection" [1].

Beginnings

In early 1972 I was involved in laser research at Stanford Research Institute (now called SRI International) in Menlo Park, CA. At that time I was also circulating a proposal to obtain a small grant for some research in quantum biology. In that proposal I had raised the issue whether physical theory as we knew it was capable of describing life processes, and had suggested some measurements involving plants and lower organisms [3]. This proposal was widely circulated, and a copy was sent to Cleve Backster in New York City who was involved in measuring the electrical activity of plants with standard polygraph equipment. New York artist Ingo Swann chanced to see my proposal during a visit to Backster's lab, and wrote me suggesting that if I were interested in investigating the boundary between the physics of the animate and inanimate, I should consider experiments of the parapsychological type. Swann then went on to describe some apparently successful experiments in psychokinesis in which he had participated at Prof. Gertrude Schmeidler's laboratory at the City College of New York. As a result of this correspondence I invited him to visit SRI for a week in June 1972 to demonstrate such effects, frankly, as much out of personal scientific curiosity as anything else.

Prior to Swann's visit I arranged for access to a well-shielded magnetometer used in a quark-detection experiment in the Physics Department at Stanford University. During our visit to this laboratory, sprung as a surprise to Swann, he appeared to perturb the operation of the magnetometer, located in a vault below the floor of the building and shielded by mu-metal shielding, an aluminum container, copper shielding and a superconducting shield. As if to add insult to injury, he then went on to "remote view" the interior of the apparatus, rendering by drawing a reasonable facsimile of its rather complex (and heretofore unpublished) construction. It was this latter feat that impressed me perhaps even more than the former, as it also eventually did representatives of the intelligence community. I wrote up these observations and circulated it among my scientific colleagues in draft form of what was eventually published as part of a conference proceedings [4].

In a few short weeks a pair of visitors showed up at SRI with the above report in hand. Their credentials showed them to be from the CIA. They knew of my previous background as a Naval Intelligence Officer and then civilian employee at the National Security Agency (NSA) several years earlier, and felt they could discuss their concerns with me openly. There was, they told me, increasing concern in the intelligence community about the level of effort in Soviet parapsychology being funded by the Soviet security services [5]; by Western scientific standards the field was considered nonsense by most working scientists. As a result they had been on the lookout for a research laboratory outside of academia that could handle a quiet, low-profile classified investigation, and SRI appeared to fit the bill. They asked if I could arrange an opportunity for them to carry out some simple experiments with Swann, and, if the tests proved satisfactory, would I consider a pilot program along these lines? I agreed to consider this, and arranged for the requested tests.2

The tests were simple, the visitors simply hiding objects in a box and asking Swann to attempt to describe the contents. The results generated in these experiments are perhaps captured most eloquently by the following example. In one test Swann said "I see something small, brown and irregular, sort of like a leaf or something that resembles it, except that it seems very much alive, like it's even moving!" The target chosen by one of the visitors turned out to be a small live moth, which indeed did look like a leaf. Although not all responses were quite so precise, nonetheless the integrated results were sufficiently impressive that in short order an eight-month, $49,909 Biofield Measurements Program was negotiated as a pilot study, a laser colleague Russell Targ who had had a long-time interest and involvement in parapsychology joined the program, and the experimental effort was begun in earnest.

Early Remote Viewing Results

During the eight-month pilot study of remote viewing the effort gradually evolved from the remote viewing of symbols and objects in envelopes and boxes, to the remote viewing of local target sites in the San Francisco Bay area, demarked by outbound experimenters sent to the site under strict protocols devised to prevent artifactual results. Later judging of the results were similarly handled by double-blind protocols designed to foil artifactual matching. Since these results have been presented in detail elsewhere, both in the scientific literature [6-8] and in popular book format [9], I direct the interested reader to these sources. To summarize, over the years the back-and-forth criticism of protocols, refinement of methods, and successful replication of this type of remote viewing in independent laboratories [10-14], has yielded considerable scientific evidence for the reality of the phenomenon. Adding to the strength of these results was the discovery that a growing number of individuals could be found to demonstrate high-quality remote viewing, often to their own surprise, such as the talented Hella Hammid. As a separate issue, however, most convincing to our early program monitors were the results now to be described, generated under their own control.

First, during the collection of data for a formal remote viewing series targeting indoor laboratory apparatus and outdoor locations (a series eventually published in toto in the Proc. IEEE [7]), the CIA contract monitors, ever watchful for possible chicanery, participated as remote viewers themselves in order to critique the protocols. In this role three separate viewers, designated visitors V1 - V3 in the IEEE paper, contributed seven of the 55 viewings, several of striking quality. Reference to the IEEE paper for a comparison of descriptions/drawings to pictures of the associated targets, generated by the contract monitors in their own viewings, leaves little doubt as to why the contract monitors came to the conclusion that there was something to remote viewing (see, for example, Figure 1 herein). As summarized in the Executive Summary of the now-released Final Report [2] of the second year of the program, "The development of this capability at SRI has evolved to the point where visiting CIA personnel with no previous exposure to such concepts have performed well under controlled laboratory conditions (that is, generated target descriptions of sufficiently high quality to permit blind matching of descriptions to targets by independent judges)." What happened next, however, made even these results pale in comparison.




Figure 1 - Sketch of target by V1



Figure 2 - Target (merry-go-round)


Coordinate Remote Viewing

To determine whether it was necessary to have a "beacon" individual at the target site, Swann suggested carrying out an experiment to remote view the planet Jupiter before the upcoming NASA Pioneer 10 flyby. In that case, much to his chagrin (and ours) he found a ring around Jupiter, and wondered if perhaps he had remote viewed Saturn by mistake. Our colleagues in astronomy were quite unimpressed as well, until the flyby revealed that an unanticipated ring did in fact exist.3

Expanding the protocols yet further, Swann proposed a series of experiments in which the target was designated not by sending a "beacon" person to the target site, but rather by the use of geographical coordinates, latitude and longitude in degrees, minutes and seconds. Needless to say, this proposal seemed even more outrageous than "ordinary" remote viewing. The difficulties in taking this proposal seriously, designing protocols to eliminate the possibility of a combination of globe memorization and eidetic or photographic memory, and so forth, are discussed in considerable detail in Reference [9]. Suffice it to say that investigation of this approach, which we designated Scanate (scanning by coordinate), eventually provided us with sufficient evidence to bring it up to the contract monitors and suggest a test under their control. A description of that test and its results, carried out in mid-1973 during the initial pilot study, are best presented by quoting directly from the Executive Summary of the Final Report of the second year's followup program [2]. The remote viewers were Ingo Swann and Pat Price, and the entire transcripts are available in the released documents [2].

"In order to subject the remote viewing phenomena to a rigorous long-distance test under external control, a request for geographical coordinates of a site unknown to subject and experimenters was forwarded to the OSI group responsible for threat analysis in this area. In response, SRI personnel received a set of geographical coordinates (latitude and longitude in degrees, minutes, and seconds) of a facility, hereafter referred to as the West Virginia Site. The experimenters then carried out a remote viewing experiment on a double-blind basis, that is, blind to experimenters as well as subject. The experiment had as its goal the determination of the utility of remote viewing under conditions approximating an operational scenario. Two subjects targeted on the site, a sensitive installation. One subject drew a detailed map of the building and grounds layout, the other provided information about the interior including codewords, data subsequently verified by sponsor sources (report available from COTR)."4

Since details concerning the site's mission in general,5 and evaluation of the remote viewing test in particular, remain highly classified to this day, all that can be said is that interest in the client community was heightened considerably following this exercise.

Because Price found the above exercise so interesting, as a personal challenge he went on to scan the other side of the globe for a Communist Bloc equivalent and found one located in the Urals, the detailed description of which is also included in Ref. [2]. As with the West Virginia Site, the report for the Urals Site was also verified by personnel in the sponsor organization as being substantially correct.

What makes the West Virginia/Urals Sites viewings so remarkable is that these are not best-ever examples culled out of a longer list; these are literally the first two site-viewings carried out in a simulated operational-type scenario. In fact, for Price these were the very first two remote viewings in our program altogether, and he was invited to participate in yet further experimentation.

Operational Remote Viewing (Semipalatinsk, USSR)

Midway through the second year of the program (July 1974) our CIA sponsor decided to challenge us to provide data on a Soviet site of ongoing operational significance. Pat Price was the remote viewer. A description of the remote viewing, taken from our declassified final report [2], reads as given below. I cite this level of detail to indicate the thought that goes into such an "experiment" to minimize cueing while at the same time being responsive to the requirements of an operational situation. Again, this is not a "best-ever" example from a series of such viewings, but rather the very first operational Soviet target concerning which we were officially tasked.

"To determine the utility of remote viewing under operational conditions, a long-distance remote viewing experiment was carried out on a sponsor-designated target of current interest, an unidentified research center at Semipalatinsk, USSR.

This experiment, carried out in three phases, was under direct control of the COTR. To begin the experiment, the COTR furnished map coordinates in degrees, minutes and seconds. The only additional information provided was the designation of the target as an R&D test facility. The experimenters then closeted themselves with Subject S1, gave him the map coordinates and indicated the designation of the target as an R&D test facility. A remote-viewing experiment was then carried out. This activity constituted Phase I of the experiment.


Figure 3 - Subject effort at building layout



Figure 4 - Subject effort at crane construction
Figure 3 shows the subject's graphic effort for building layout; Figure 4 shows the subject's particular attention to a multistory gantry crane he observed at the site. Both results were obtained by the experimenters on a double-blind basis before exposure to any additional COTR-held information, thus eliminating the possibility of cueing. These results were turned over to the client representatives for evaluation. For comparison an artist's rendering of the site as known to the COTR (but not to the experimenters until later) is shown in Figure 5.....

Figure 5 - Actual COTR rendering of Semipalatinsk, USSR target site
Were the results not promising, the experiment would have stopped at this point. Description of the multistory crane, however, a relatively unusual target item, was taken as indicative of possible target acquisition. Therefore, Phase II was begun, defined by the subject being made "witting" (of the client) by client representatives who introduced themselves to the subject at that point; Phase II also included a second round of experimentation on the Semipalatinsk site with direct participation of client representatives in which further data were obtained and evaluated. As preparation for this phase, client representatives purposely kept themselves blind to all but general knowledge of the target site to minimize the possibility of cueing. The Phase II effort was focused on the generation of physical data that could be independently verified by other client sources, thus providing a calibration of the process.

The end of Phase II gradually evolved into the first part of Phase III, the generation of unverifiable data concerning the Semipalatinsk site not available to the client, but of operational interest nonetheless. Several hours of tape transcript and a notebook of drawings were generated over a two-week period.

The data describing the Semipalatinsk site were evaluated by the sponsor, and are contained in a separate report. In general, several details concerning the salient technology of the Semipalatinsk site appeared to dovetail with data from other sources, and a number of specific large structural elements were correctly described. The results contained noise along with the signal, but were nonetheless clearly differentiated from the chance results that were generated by control subjects in comparison experiments carried out by the COTR."

For discussion of the ambiance and personal factors involved in carrying out this experiment, along with further detail generated as Price (see Figure 6) "roamed" the facility, including detailed comparison of Price's RV-generated information with later-determined "ground-truth reality," see the accompanying article by Russell Targ in the Journal of Scientific Exploration, Vol. 10, No. 1. Click here to read the abstract.

Figure 6 - Left to right: Christopher Green, Pat Price, and Hal Puthoff.
Picture taken following a successful experiment involving glider-ground RV.
Additional experiments having implications for intelligence concerns were carried out, such as the remote viewing of cipher-machine type apparatus, and the RV-sorting of sealed envelopes to differentiate those that contained letters with secret writing from those that did not. To discuss these here in detail would take us too far afield, but the interested reader can follow up by referring to the now-declassified project documents [2].

Follow-on Programs

The above discussion brings us up to the end of 1975. As a result of the material being generated by both SRI and CIA remote viewers, interest in the program in government circles, especially within the intelligence community, intensified considerably and led to an ever-increasing briefing schedule. This in turn led to an ever-increasing number of clients, contracts and tasking, and therefore expansion of the program to a multi-client base, and eventually to an integrated joint-services program under single-agency (DIA)6 leadership. To meet the demand for the increased level of effort we first increased our professional staff by inviting Ed May to join the program in 1976, then screened and added to the program a cadre of remote viewers as consultants, and let subcontracts to increase our scope of activity.

As the program expanded, in only a very few cases could the clients' identities and program tasking be revealed. Examples include a NASA-funded study negotiated early in the program by Russ Targ to determine whether the internal state of an electronic random-number-generator could be detected by RV processes [16], and a study funded by the Naval Electronics Systems Command to determine whether attempted remote viewing of distant light flashes would induce correlated changes in the viewer's brainwave (EEG) production [17]. For essentially all other projects during my 14-yr. tenure at SRI, however, the identity of the clients and most of the tasking were classified and remain so today. (The exception was the occasional privately-funded study.) We are told, however, that further declassification and release of much of this material is almost certain to occur.

What can be said, then, about further development of the program in the two decades following 1975?7 In broad terms it can be said that much of the SRI effort was directed not so much toward developing an operational U.S. capability, but rather toward assessing the threat potential of its use against the U.S. by others. The words threat assessment were often used to describe the program's purpose during its development, especially during the early years. As a result much of the remote-viewing activity was carried out under conditions where ground-truth reality was a priori known or could be determined, such as the description of U.S. facilities and technological developments, the timing of rocket test firings and underground nuclear tests, and the location of individuals and mobile units. And, of course, we were responsive to requests to provide assistance during such events as the loss of an airplane or the taking of hostages, relying on the talents of an increasing cadre of remote-viewer/consultants, some well-known in the field such as Keith Harary, and many who have not surfaced publicly until recently, such as Joe McMoneagle.

One might ask whether in this program RV-generated information was ever of sufficient significance as to influence decisions at a policy level. This is of course impossible to determine unless policymakers were to come forward with a statement in the affirmative. One example of a possible candidate is a study we performed at SRI during the Carter-administration debates concerning proposed deployment of the mobile MX missile system. In that scenario missiles were to be randomly shuffled from silo to silo in a silo field, in a form of high-tech shell game. In a computer simulation of a twenty-silo field with randomly-assigned (hidden) missile locations, we were able, using RV-generated data, to show rather forcefully that the application of a sophisticated statistical averaging technique (sequential sampling) could in principle permit an adversary to defeat the system. I briefed these results to the appropriate offices at their request, and a written report with the technical details was widely circulated among groups responsible for threat analysis [18], and with some impact. What role, if any, our small contribution played in the mix of factors behind the enormously complex decision to cancel the program will probably never be known, and must of course a priori be considered in all likelihood negligible. Nonetheless, this is a prototypical example of the kind of tasking that by its nature potentially had policy implications.

Even though the details of the broad range of experiments, some brilliant successes, many total failures, have not yet been released, we have nonetheless been able to publish summaries of what was learned in these studies about the overall characteristics of remote viewing, as in Table 5 of Reference [8]. Furthermore, over the years we were able to address certain questions of scientific interest in a rigorous way and to publish the results in the open literature. Examples include the apparent lack of attenuation of remote viewing due to seawater shielding (submersible experiments) [8], the amplification of RV performance by use of error-correcting coding techniques [19,20], and the utility of a technique we call associational remote viewing (ARV) to generate useful predictive information [21].8

As a sociological aside, we note that the overall efficacy of remote viewing in a program like this was not just a scientific issue. For example, when the Semipalatinsk data described earlier was forwarded for analysis, one group declined to get involved because the whole concept was unscientific nonsense, while a second group declined because, even though it might be real, it was possibly demonic; a third group had to be found. And, as in the case of public debate about such phenomena, the program's image was on occasion as likely to be damaged by an overenthusiastic supporter as by a detractor. Personalities, politics and personal biases were always factors to be dealt with.


Official Statements/Perspectives

With regard to admission by the government of its use of remote viewers under operational conditions, officials have on occasion been relatively forthcoming. President Carter, in a speech to college students in Atlanta in September 1995, is quoted by Reuters as saying that during his administration a plane went down in Zaire, and a meticulous sweep of the African terrain by American spy satellites failed to locate any sign of the wreckage. It was then "without my knowledge" that the head of the CIA (Adm. Stansfield Turner) turned to a woman reputed to have psychic powers. As told by Carter, "she gave some latitude and longitude figures. We focused our satellite cameras on that point and the plane was there." Independently, Turner himself also has admitted the Agency's use of a remote viewer (in this case, Pat Price).9 And recently, in a segment taped for the British television series Equinox [22], Maj. Gen. Ed Thompson, Assistant Chief of Staff for Intelligence, U.S. Army (1977-1981), volunteered "I had one or more briefings by SRI and was impressed.... The decision I made was to set up a small, in-house, low-cost effort in remote viewing...."

Finally, a recent unclassified report [23] prepared for the CIA by the American Institutes for Research (AIR), concerning a remote viewing effort carried out under a DIA program called Star Gate (discussed in detail elsewhere in this volume), cites the roles of the CIA and DIA in the history of the program, including acknowledgment that a cadre of full-time government employees used remote viewing techniques to respond to tasking from operational military organizations.10

As information concerning the various programs spawned by intelligence-community interest is released, and the dialog concerning their scientific and social significance is joined, the results are certain to be hotly debated. Bearing witness to this fact are the companion articles in this volume by Ed May, Director of the SRI and SAIC programs since 1985, and by Jessica Utts and Ray Hyman, consultants on the AIR evaluation cited above. These articles address in part the AIR study. That study, limited in scope to a small fragment of the overall program effort, resulted in a conclusion that although laboratory research showed statistically significant results, use of remote viewing in intelligence gathering was not warranted.

Regardless of one's a priori position, however, an unimpassioned observer cannot help but attest to the following fact. Despite the ambiguities inherent in the type of exploration covered in these programs, the integrated results appear to provide unequivocal evidence of a human capacity to access events remote in space and time, however falteringly, by some cognitive process not yet understood. My years of involvement as a research manager in these programs have left me with the conviction that this fact must be taken into account in any attempt to develop an unbiased picture of the structure of reality.
 

Footnotes

1 - One example being the release of documents that are the subject of this report - see the memoir by Russell Targ elsewhere in this volume.
2 - Since the reputation of the intelligence services is mixed among members of the general populace, I have on occasion been challenged as to why I would agree to cooperate with the CIA or other elements of the intelligence community in this work. My answer is simply that as a result of my own previous exposure to this community I became persuaded that war can almost always be traced to a failure in intelligence, and that therefore the strongest weapon for peace is good intelligence.
3 - This result was published by us in advance of the ring's discovery [9].
4 - Editor's footnote added here: COTR - Contracting Officer's Technical Representative
5 - An NSA listening post at the Navy's Sugar Grove facility, according to intelligence-community chronicler Bamford [15]
6 - DIA - Defense Intelligence Agency. The CIA dropped out as a major player in the mid-seventies due to pressure on the Agency (unrelated to the RV Program) from the Church-Pike Congressional Committee.
7 - See also the contribution by Ed May elsewhere in this volume concerning his experiences from 1985 on during his tenure as Director.
8 - For example, one application of this technique yielded not only a published, statistically significant result, but also a return of $26,000 in 30 days in the silver futures market [21].
9 - The direct quote is given in Targ's contribution elsewhere in this volume.
10 - "From 1986 to the first quarter of FY 1995, the DoD paranormal psychology program received more than 200 tasks from operational military organizations requesting that the program staff apply a paranormal psychological technique know (sic) as "remote viewing" (RV) to attain information unavailable from other sources." [23]
 

References

[1] "CIA Statement on 'Remote Viewing'," CIA Public Affairs Office, 6 September 1995.

[2] Harold E. Puthoff and Russell Targ, "Perceptual Augmentation Techniques," SRI Progress Report No. 3 (31 Oct. 1974) and Final Report (1 Dec. 1975) to the CIA, covering the period January 1974 through February 1975, the second year of the program. This effort was funded at the level of $149,555.

[3] H. E. Puthoff, "Toward a Quantum Theory of Life Process," unpubl. proposal, Stanford Research Institute (1972).

[4] H. E. Puthoff and R. Targ, "Physics, Entropy and Psychokinesis," in Proc. Conf. Quantum Physics and Parapsychology (Geneva, Switzerland); (New York: Parapsychology Foundation, 1975).

[5] Documented in "Paraphysics R&D - Warsaw Pact (U)," DST-1810S-202-78, Defense Intelligence Agency (30 March 1978).

[6] R. Targ and H. E. Puthoff, "Information Transfer under Conditions of Sensory Shielding," Nature 252, 602 (1974).

[7] H. E. Puthoff and R. Targ, "A Perceptual Channel for Information Transfer over Kilometer Distances: Historical Perspective and Recent Research," Proc. IEEE 64, 329 (1976).

[8] H. E. Puthoff, R. Targ and E. C. May, "Experimental Psi Research: Implications for Physics," in The Role of Consciousness in the Physical World, edited by R. G. Jahn (AAAS Selected Symposium 57, Westview Press, Boulder, 1981).

[9] R. Targ and H. E. Puthoff, Mind Reach (Delacorte Press, New York, 1977).

[10] J. P. Bisaha and B. J. Dunne, "Multiple Subject and Long-Distance Precognitive Remote Viewing of Geographical Locations," in Mind at Large, edited by C. T. Tart, H. E. Puthoff and R. Targ (Praeger, New York, 1979), p. 107.

[11] B. J. Dunne and J. P. Bisaha, "Precognitive Remote Viewing in the Chicago Area: a Replication of the Stanford Experiment," J. Parapsychology 43, 17 (1979).

[12] R. G. Jahn, "The Persistent Paradox of Psychic Phenomena: An Engineering Perspective," Proc. IEEE 70, 136 (1982).

[13] R. G. Jahn and B. J. Dunne, "On the Quantum Mechanics of Consciousness with Application to Anomalous Phenomena," Found. Phys. 16, 721 (1986).

[14] R. G. Jahn and B. J. Dunne, Margins of Reality (Harcourt, Brace and Jovanovich, New York, 1987).

[15] J. Bamford, The Puzzle Palace (Penguin Books, New York, 1983) pp. 218-222.

[16] R. Targ, P. Cole and H. E. Puthoff, "Techniques to Enhance Man/Machine Communication," Stanford Research Institute Final Report on NASA Project NAS7-100 (August 1974).

[17] R. Targ, E. C. May, H. E. Puthoff, D. Galin and R. Ornstein, "Sensing of Remote EM Sources (Physiological Correlates)," SRI Intern'l Final Report on Naval Electronics Systems Command Project N00039-76-C-0077, covering the period November 1975 - to October 1976 (April 1978).

[18] H. E. Puthoff, "Feasibility Study on the Vulnerability of the MPS System to RV Detection Techniques," SRI Internal Report, 15 April 1979; revised 2 May 1979.

[19] H. E. Puthoff, "Calculator-Assisted Psi Amplification," Research in Parapsychology 1984, edited by Rhea White and J. Solfvin (Scarecrow Press, Metuchen, NJ, 1985), p. 48.

[20] H. E. Puthoff, "Calculator-Assisted Psi Amplification II: Use of the Sequential-Sampling Technique as a Variable-Length Majority-Vote Code," Research in Parapsychology 1985, edited by D. Weiner and D. Radin (Scarecrow Press, Metuchen, NJ, 1986), p. 73.

[21] H. E. Puthoff, "ARV (Associational Remote Viewing) Applications," Research in Parapsychology 1984, edited by Rhea White and J. Solfvin (Scarecrow Press, Metuchen, NJ, 1985), p. 121.

[22] "The Real X-Files," Independent Channel 4, England (shown 27 August 1995); to be shown in the U.S. on the Discovery Channel.

[23] M. D. Mumford, A. M. Rose and D. Goslin, "An Evaluation of Remote Viewing: Research and Applications," American Institutes for Research (September 29, 1995).

Copyright 1996 by H.E. Puthoff.

Permission to redistribute granted, but only in complete and unaltered form.
 
Following are abstracts from the Journal of Scientific Exploration, Volume 10, Number 1, in which this article first appeared... To read articles from past issues, and/or for subscription information, click here to visit their Website.
An Assessment of the Evidence for Psychic Functioning
by Jessica Utts
Division of Statistics, University of California, Davis, CA 95616
Volume 10 Number 1: Page 3.
Research on psychic functioning, conducted over a two decade period, is examined to determine whether or not the phenomenon has been scientifically established. A secondary question is whether or not it is useful for government purposes. The primary work examined in this report was government sponsored research conducted at Stanford Research Institute, later known as SRI International, and at Science Applications International Corporation, known as SAIC. Using the standards applied to any other area of science, it is concluded that psychic functioning has been well established. The statistical results of the studies examined are far beyond what is expected by chance. Arguments that these results could be due to methodological flaws in the experiments are soundly refuted. Effects of similar magnitude to those found in government-sponsored research at SRI and SAIC have been replicated at a number of laboratories across the world. Such consistency cannot be readily explained by claims of flaws or fraud. The magnitude of psychic functioning exhibited appears to be in the range between what social scientists call a small and medium effect. That means that it is reliable enough to be replicated in properly conducted experiments, with sufficient trials to achieve the long-run statistical results needed for replicability. A number of other patterns have been found, suggestive of how to conduct more productive experiments and applied psychic functioning. For instance, it doesn't appear that a sender is needed. Precognition, in which the answer is known to no one until a future time, appears to work quite well. Recent experiments suggest that if there is a psychic sense then it works much like our other five senses, by detecting change. Given that physicists are currently grappling with an understanding of time, it may be that a psychic sense exists that scans the future for major change, much as our eyes scan the environment for visual change or our ears allow us to respond to sudden changes in sound. It is recommended that future experiments focus on understanding how this phenomenon works, and on how to make it as useful as possible. There is little benefit to continuing experiments designed to offer proof, since there is little more to be offered to anyone who does not accept the current collection of data.


Evaluation of a Program on Anomalous Mental Phenomena by Ray Hyman
1227 University of Oregon, Department of Psychology, Eugene, OR 97403
Volume 10 Number 1: Page 31.
Jessica Utts and I were commissioned to evaluate the research on remote viewing and related phenomena which was carried out at Stanford Research Institute (SRI) and Scientific Applications International Corporation (SAIC) during the years from 1973 through 1994. We focussed on the ten most recent experiments which were conducted at SAIC from 1992 through 1994. These were not only the most recent but also the most methodologically sound. We evaluated these experiments in the context of contemporary parapsychological research. Professor Utts concluded that the SAIC results, taken in conjunction with other parapsychological research, proved the existence of ESP, especially precognition. My report argues that Professor Utts' conclusion is premature, to say the least. The reports of the SAIC experiments have become accessible for public scrutiny too recently for adequate evaluation. Moreover, their findings have yet to be independently replicated. My report also argues that the apparent consistencies between the SAIC results and those of other parapsychological experiments may be illusory. Many important inconsistencies are emphasized. Even if the observed effects can be independently replicated, much more theoretical and empirical investigation would be needed before one could legitimately claim the existence of paranormal functioning. Note: This article is followed by a response from Jessica Utts.


Remote Viewing at Stanford Research Institute in the 1970s: A Memoir
by Russell Targ
Bay Research Institute, 1010 Harriet Street, Palo Alto, CA 94301
Volume 10 Number 1: Page 77.
Hundreds of remote viewing experiments were carried out at Stanford Research Institute (SRI) from 1972 to 1986. The purpose of some of these trials was to elucidate the physical and psychological properties of psi abilities, while others were conducted to provide information for our CIA sponsor about current events in far off places. We learned that the accuracy and reliability of remote viewing was not in any way affected by distance, size, or electromagnetic shielding, and we discovered that the more exciting or demanding the task, the more likely we were to be successful. Above all, we became utterly convinced of the reality of psi abilities. This article focuses on two outstanding examples: One is an exceptional, map-like drawing of a Palo Alto swimming pool complex, and the other is an architecturally accurate drawing of a gantry crane located at a Soviet weapons laboratory, and verified by satellite photography. The percipient for both of these experiments was Pat Price, a retired police commissioner who was one of the most outstanding remote viewers to walk through the doors of SRI.


The American Institutes for Research Review of the
Department of Defense's STAR GATE Program: A Commentary

by Edwin C. May
Cognitive Sciences Laboratory, 330 Cowper Street, Suite 200, Palo Alto, CA 94301
Volume 10 Number 1: Page 89.
As a result of a Congressionally Directed Activity, the Central Intelligence Agency conducted an evaluation of a 24-year, government-sponsored program to investigate ESP and its potential use within the Intelligence Community. The American Institutes for Research was contracted to conduct the review of both research and operations. Their 29 September 1995 final report was released to the public 28 November 1995. As a result of AIR's assessment, the CIA concluded that a statistically significant effect had been demonstrated in the laboratory, but that there was no case in which ESP had provided data that had ever been used to guide intelligence operations. This paper is a critical review of AIR's methodology and conclusions. It will be shown that there is compelling evidence that the CIA set the outcome with regard to intelligence usage before the evaluation had begun. This was accomplished by limiting the research and operations data sets to exclude positive findings, by purposefully not interviewing historically significant participants, by ignoring previous DOD extensive program reviews, and by using the discredited National Research Council's investigation of parapsychology as the starting point for their review. While there may have been political and administrative justification for the CIA not to accept the government's in-house program for the operational use of anomalous cognition, this appeared to drive the outcome of the evaluation. As a result, they have come to the wrong conclusion with regard to the use of anomalous cognition in intelligence operations and significantly underestimated the robustness of the basic phenomenon.


FieldREG Anomalies in Group Situations
by R. D. Nelson, G. J. Bradish, Y. H. Dobyns, B. J. Dunne, and R. G. Jahn
Princeton Engineering Anomalies Research, School of Engineering/Applied Science,
Princeton University, Princeton, NJ 08544
Volume 10 Number 1: Page 111.
Portable random event generators with software to record and index continuous sequences of binary data in field situations are found to produce anomalous outputs when deployed in various group environments. These "FieldREG" systems have been operated under formal protocols in ten separate venues, all of which subdivide naturally into temporal segments, such as sessions, presentations, or days. The most extreme data segments from each of the ten applications, after appropriate correction for multiple sampling, compound to a collective probability against chance expectation of 2 X 10^-4. Interpretation remains speculative at this point, but logbook notes and anecdotal reports from participants suggest that high degrees of attention, intellectual cohesiveness, shared emotion, or other coherent qualities of the groups tend to correlate with the statistically unusual deviations from theoretical expectation in the FieldREG sequences. If sustained over more extensive experiments, such effects could add credence to the concept of a consciousness "field" as an agency for creating order in random physical processes.


Anomalous Organization of Random Events by Group Consciousness:
Two Exploratory Experiments

by Dean I. Radin, Jannine M. Rebman, and Maikwe P. Cross
Consciousness Research Laboratory, Harry Reid Center,
University of Nevada, Las Vegas, NV 89154-4009
Volume 10 Number 1: Page 143.
Two experiments explored the hypothesis that when a group of people focus their attention on a common object of interest, order will arise in the environment. An electronic random number generator was used to detect these changes in order. Events judged to be interesting to the group were called periods of high coherence and were predicted to cause corresponding moments of order in the random samples collected during those events; uninteresting events were predicted to cause chance levels of order in the random samples. The first experiment was conducted during an all-day Holotropic Breathwork workshop. The predictions were confirmed, with a significant degree of order observed in the random samples during high group coherence periods (p = 0.002), and chance order observed during low group coherence periods (p = 0.43). The second experiment was conducted during the live television broadcast of the 67th Annual Academy Awards. Two random binary generators, located 12 miles apart, were used to independently measure order. The predictions were confirmed for about half of the broadcast period, but the terminal cumulative probabilities were not significant. A post-hoc analysis showed that the strength of the correlation between the output of the two random generators was significantly related (r = 0.94) to the decline in the television viewing audience.

Tulpa

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For the 2012 Italian film, see Tulpa (film).
Tulpa (Tibetan: སྤྲུལ་པWylie: sprul-pa; Sanskrit: निर्मितnirmita[1] and निर्माणnirmāṇa;[2]"to build" or "to construct") also translated as "magical emanation",[3]"conjured thing"[4] and "phantom"[5] is a concept in mysticism of a being or object which is created through sheer spiritual or mental discipline alone. It is defined in Indian Buddhist texts as any unreal, illusory or mind created apparition.
According to Alexandra David-Néel, tulpas are "magic formations generated by a powerful concentration of thought." It is a materialized thought that has taken physical form and is usually regarded as synonymous to a thoughtform.[6]


Indian Buddhism[edit]

One early Buddhist text, the Samaññaphala Sutta lists the ability to create a “mind-made body” (manomāyakāya) as one of the "fruits of the contemplative life". Commentarial texts such as the Patisambhidamagga and the Visuddhimagga state that this mind-made body is how Gautama Buddha and arhats are able to travel into heavenly realms using the continuum of the mindstream (bodhi) and it is also used to explain the multiplication miracle of the Buddha as illustrated in the Divyavadana, in which the Buddha multiplied his emanation body ("nirmita") into countless other bodies which filled the sky. A Buddha or other realized being is able to project many such "nirmitas" simultaneously in an infinite variety of forms, in different realms simultaneously.[7]
The Indian Buddhist philosopher Vasubandhu defined nirmita as a siddhi or psychic power (Pali: iddhi, Skt: ṛddhi) developed through Buddhist discipline, concentrative discipline and wisdom (samadhi) in his seminal work on Buddhist philosophy, the Abhidharmakośa. Asanga's Bodhisattvabhūmi defines nirmāṇa as a magical illusion and “basically, something without a basis”.[8] The Madhyamaka school of philosophy sees all reality as empty of essence, all reality is seen as a form of nirmita or magical illusion.

Tibetan Buddhism[edit]

Tulpa is a spiritual discipline and teachings concept in Tibetan Buddhism and Bon. The term “thoughtform” is used as early as 1927 in Evans-Wentz' translation of the Tibetan Book of the Dead. John Myrdhin Reynolds in a note to his English translation of the life story of Garab Dorje defines a tulpa as “an emanation or a manifestation.”[1]
As the Tibetan use of the tulpa concept is described in the book Magical Use of Thoughtforms, the student was expected to come to the understanding that the tulpa was just a hallucination. While they were told that the tulpa was a genuine deity, "The pupil who accepted this was deemed a failure – and set off to spend the rest of his life in an uncomfortable hallucination."[9]

Alexandra David-Néel[edit]

The term is used in the works of Alexandra David-Néel, a Belgian-French explorer, spiritualist and Buddhist, who observed these practices in 20th century Tibet. Alexandra wrote that “an accomplished Bodhisattva is capable of effecting ten kinds of magic creations. The power of producing magic formations, tulkus or less lasting and materialized tulpas, does not, however, belong exclusively to such mystic exalted beings. Any human, divine or demoniac being may be possessed of it. The only difference comes from the degree of power, and this depends on the strength of the concentration and the quality of the mind itself.”[10]
Alexandra also wrote of the tulpa's ability to develop a mind of its own: “Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker's control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother's womb.”[11] Alexandra claimed to have created a tulpa in the image of a jolly Friar Tuck-like monk which later developed a life of its own and had to be destroyed.[12] Alexandra raised the possibility that her experience was illusory: “I may have created my own hallucination.”

Thoughtform[edit]

Thought-form of the Music of Gounod, according to Annie Besant and C.W. Leadbeater in Thought Forms (1901).
A thoughtform is the equivalent concept to a tulpa but within the Western occult tradition. The Western understanding is believed by some to have originated as an interpretation of the Tibetan concept.[6] Its concept is related to the Western philosophy and practice of magic.[13]

Modern perspective[edit]

In recent years, a subculture has formed online who create hallucinations or imaginary friends which they call tulpas. Most such people do not believe that there is anything supernatural about tulpas. A number of web sites explain the methods people use to create tulpas of this sort.[14][15][16][17]
Chidambaram Ramesh, an Indian author and researcher, has mentioned in his book "Thought Forms and Hallucinations" that the creation of thought forms and other mental entities like Tulpa etc., is the result of holographic mind processing.[further explanation needed]

See also[edit]

References[edit]

  1. ^ Jump up to: abDorje, Garab (1996). The Golden Letters: The Three Statements of Garab Dorje, the First Teacher of Dzogchen, Together with a Commentary by. Snow Lion Publications. p. 350. ISBN 978-1-55939-050-7. 
  2. Jump up ^Rinbochay, Lati; Rinbochay, Denma Lochö; Zahler, Leah (translator); & Hopkins, Jeffrey (translator) (1983, 1997). Meditative States in Tibetan Buddhism. Somerville, Mass.: Wisdom Publications. ISBN 0-86171-119-X. p.188.
  3. Jump up ^DeWitt Garson, Nathaniel. Penetrating the Secret Essence Tantra: Context and Philosophy in the Mahayoga System of rNying-ma Tantra
  4. Jump up ^David V. Fiordalis, Miracles and Superhuman Powers in South Asian Buddhist Literature
  5. Jump up ^Ulrich Timme K RAGH, All Mind, No Text – All Text, No Mind Tracing Yogācāra in the Early Bka' brgyud Literature of Dags po
  6. ^ Jump up to: abCampbell, Eileen; Brennan, J.H.; Holt-Underwood, Fran (February 1994). Body Mind & Spirit: A Dictionary of New Age Ideas, People, Places, and Terms. Tuttle. ISBN 0-8048-3010-X. 
  7. Jump up ^David V. Fiordalis, Miracles and Superhuman Powers in South Asian Buddhist Literature, pg 125
  8. Jump up ^David V. Fiordalis, Miracles and Superhuman Powers in South Asian Buddhist Literature, pg 130
  9. Jump up ^Dolores Ashcroft-Nowicki; James Herbert Brennan (2001). Magical Use of Thought Forms: A Proven System of Mental & Spiritual Empowerment. Llewellyn Worldwide. ISBN 978-1-56718-084-8. 
  10. Jump up ^Alexandra David-Néel, Magic and Mystery in Tibet, 1929, pg 115
  11. Jump up ^Alexandra David-Néel, Magic and Mystery in Tibet, 1929, pg 283
  12. Jump up ^Marshall, Richard (1990). Mysteries of the Unexplained. Readers Digest Association. ISBN 0-89577-146-2.  Page 176 describes Alexandra David-Néel's experience, as recalled in her 1929 published book Magic and Mystery in Tibet.
  13. Jump up ^David Michael Cunningham; Amanda R. Wagener (2003). Creating Magickal Entities: A Complete Guide to Entity Creation. Egregore Pub. ISBN 978-1-932517-44-6. 
  14. Jump up ^Luhrmann, T. M. (October 14, 2013). "Conjuring Up Our Own Gods". The New York Times. 
  15. Jump up ^Thompson, Nathan (September 3, 2014). "Meet the 'Tulpamancers': The Internet's Newest Subculture Is Incredibly Weird". Vice. 
  16. Jump up ^Samuel Veissière, PhD (Sep 2014). "Talking to Tulpas: Sentient Imaginary Friends, the Social Mind, and Implications for Culture, Cognition, and Mental Health Research". Academia. 
  17. Jump up ^White, Ian (November 30, 2014). "Love Me, Love My Tulpa". Paranormal Underground. 

Thought Forms/Psychic Projections...and Tulpa

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Blogger Ref http://www.p2pfoundation.net/Multi-Dimensional_Science

Ref The Supernatural Wiki

Nonphysical entities that exist in the mental or astral plane and are created purely from thought. Every thought generates vibrations in the aura's mental body, which assumes a floating form and colors depending on the nature and intensity of the thought. These thought-forms are usually seen by clairvoyants and may be intuitively sensed by others. Theosophists and clairvoyants place thought-forms in three classifications: the image of the thinker; an image of material object associated with the thought; and an independent image expressing the inherent qualities of the thought. Thoughts of a low nature, such as anger, hate, lust and greed create thought-forms that are dense in color and form. Thoughts of a more spiritual nature generate forms possessing a greater purity, clarity and refinement.
Thought-forms can be directed towards anyone, but to be effective they must latch onto similar vibration form the other person's aura. If they are unable to do so, they can boomerang back to the sender. Thus, one who directs evil toward another runs the risk of having it return.

 
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Tulpa.jpg
Tulpa
A physical materialization of a thought, resulting in the creation of a being or object.
Tulpas, also known as thoughtforms are frequently used in ceremonial or chaos magick.
A tulpa is the given name to anything formed through the meditation (focusing) of an idea. The theory is that if you meditate hard enough on an idea, it will materialize. Tibetan monks practice this often, and teach it as part of their learning. Tulpa do not have to be live-creatures but can also be inanimate objects, animals, furniture, or creatures. There is a theory that the entire universe was made through tulpa meditation.
A tulpa is hard to define, as anything could possibly be a tulpa. While the idea is still being focused on, the object or creature may change & morph into different forms as the idea itself changes. Tulpa can only be destroyed by eliminating the thought (if the tulpa is not yet formed properly), or the diluting the concentration of the thought, then destroying the object or creature.
Interestingly, Mordechai Murdoch appeared to fit standard chaos magick practice for accidental creation of a 'Servitor' from a sigil, and appeared to be working its way up to an 'Egregore' (see: The Fluid Continuum).
A tulpa has been theorized as the cause of a case by Sam and Dean on three subsequent occasions. The first being in 8.08 Hunteri Heroici, when cartoon physics begin to manifest in the real world; it is later revealed to be due to a elderly psychokinetic by the name of Fred Jones who had begun to lose control of his abilities because of his deteriorating cognitive faculties. The second incident was during 9.15 #THINMAN when Dean accuses the Ghostfacers of cooking up the legend of Thinman with a tulpa. Finally, in 10.05 Fan Fiction, the Greek goddess Calliope conjured a scarecrow which Dean assumed to be a tulpa brought upon by a Supernatural play's dedicated contributors. – Pad of Definitions (1.06 Skin (episode)), Official Website
 

Foucault's Pendulum

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This article is about the novel by Italian philosopher Umberto Eco. For the physics experiment and implement, see Foucault pendulum.
Foucault's Pendulum
FoucaultsPendulum.jpg
First edition (Italian)
AuthorUmberto Eco
Original titleIl pendolo di Foucault
TranslatorWilliam Weaver
CountryItaly
LanguageItalian
GenreSpeculative fiction
Secret history
PublisherBompiani(orig.)
Secker & Warburg(Eng. trans)
Publication date
1988
Published in English
1989
Media typePrint (hardcover, paperback)
ISBNISBN 88-452-1591-1(orig.)
ISBN 0-436-14096-9(Eng. trans.)
OCLC49337876
Foucault's Pendulum (original title: Il pendolo di Foucault) is a novel by Italian writer and philosopher Umberto Eco. It was first published in 1988, and an English translation by William Weaver appeared a year later.
Foucault's Pendulum is divided into ten segments represented by the ten Sefiroth. The novel is full of esoteric references to Kabbalah, alchemy and conspiracy theory— so many that critic and novelist Anthony Burgess suggested that it needed an index.[1] The pendulum of the title refers to an actual pendulum designed by the French physicist Léon Foucault to demonstrate the rotation of the earth, and has symbolic significance within the novel. Some believe it refers to the philosopher Michel Foucault,[2] noting Eco's friendship with the French philosopher,[3] but the author "specifically rejects any intentional reference to Michel Foucault"[4]— this is regarded as one of his subtle literary jokes.[5]


Plot summary[edit]

After reading too many manuscripts about occult conspiracy theories, three vanity publisher employees (Belbo, Diotallevi and Casaubon) invent their own conspiracy for fun. They call this satirical intellectual game "The Plan". The three become increasingly obsessed with The Plan, and sometimes forget that it's just a game. Worse still, other conspiracy theorists learn about The Plan, and take it seriously. Belbo finds himself the target of a real secret society that believes he possesses the key to the lost treasure of the Knights Templar.
The Foucault pendulum at the Musée des arts et métiers in Paris plays a major part in the novel.
The book opens with the narrator, Casaubon (his name refers to classical scholar Isaac Casaubon, and also evokes a scholar character in George Eliot's Middlemarch) hiding in fear after closing time in the Parisian technical museum Musée des Arts et Métiers. He believes that members of a secret society have kidnapped Belbo and are now after him. Most of the novel is then told in flashback as Casaubon waits in the museum.
Casaubon had been a student in 1970s Milan, working on a thesis on the history of the Knights Templar while taking in the revolutionary and counter-revolutionary activities of the students around him. During this period he meets Belbo, who works as an editor in a publishing house. Belbo invites Casaubon to review the manuscript of a supposedly non-fiction book about the Templars. Casaubon also meets Belbo's colleague Diotallevi, a cabalist.
The book, by a Colonel Ardenti, claims a hidden coded manuscript has revealed a secret plan of the medieval Templars to take over the world. This supposed conspiracy is meant as revenge for the deaths of the Templar leaders when their order was disbanded by the King of France. Ardenti postulates that the Templars were the guardians of a secret treasure, perhaps the Holy Grail of legend, which he suspects was a radioactive energy source.
According to Ardenti's theory, after the French monarchy and the Catholic Church disbanded the Templars on the grounds of heresy, some knights escaped and established cells throughout the world. These cells have been meeting at regular intervals in distinct places to pass on information about the Grail. Ultimately, these cells will reunite to rediscover the Grail's location and achieve world domination. According to Ardenti's calculations, the Templars should have taken over the world in 1944; evidently the plan has been interrupted.
Ardenti mysteriously vanishes after meeting with Belbo and Casaubon to discuss his book. A police inspector, De Angelis, interviews both men. He hints that his job as a political department investigator leads him to investigate not only revolutionaries but also people who claim to be linked to the Occult.
Casaubon has a romance with a Brazilian woman named Amparo. He leaves Italy to follow her and spends a few years in Brazil. While living there, he learns about South American and Caribbean spiritualism, and meets Agliè, an elderly man who implies that he is the mystical Comte de Saint-Germain. Agliè has a seemingly infinite supply of knowledge about things concerning the Occult. While in Brazil, Casaubon receives a letter from Belbo about attending a meeting of occultists. At the meeting Belbo was reminded of the Colonel's conspiracy theory by the words of a young woman who was apparently in a trance. Casaubon and Amparo also attend an occult event in Brazil, an Umbanda rite. During the ritual Amparo falls into a trance herself, an experience she finds deeply disturbing and embarrassing, as she is Marxist by ideology and as such disbelieves and shuns spiritual and religious experiences. Her relationship with Casaubon falls apart, and he returns to Italy.
On his return to Milan, Casaubon begins working as a freelance researcher. At the library he meets a woman named Lia; the two fall in love and eventually have a child together. Meanwhile, Casaubon is hired by Belbo's boss, Mr. Garamond (his name refers to French publisher Claude Garamond), to research illustrations for a history of metals the company is preparing. Casaubon learns that as well as the respectable Garamond publishing house, Mr. Garamond also owns Manuzio, a vanity publisher that charges incompetent authors large sums of money to print their work (rendered "Manutius" in the English translation, a reference to the 15th century printer Aldus Manutius).
Mr. Garamond soon has the idea to begin two lines of occult books: one intended for serious publication by Garamond; the other, Isis Unveiled (a reference to the theosophical text by Blavatsky), to be published by Manutius in order to attract more vanity authors.
Belbo, Diotallevi and Casaubon quickly become submerged in occult manuscripts that draw all sorts of flimsy connections between historical events. They nickname the authors the "Diabolicals", and engage Agliè as a specialist reader.
The three editors start to develop their own conspiracy theory, "The Plan", as part satire and part intellectual game. Starting from Ardenti's "secret manuscript", they develop an intricate web of mystical connections. They also make use of Belbo's small personal computer, which he has nicknamed Abulafia. Belbo mainly uses Abulafia for his personal writings (the novel contains many excerpts of these, discovered by Casaubon as he goes through Abulafia's files), but it came equipped with a small program that can rearrange text in random. (Compare with the game of Dissociated Press and Ramon Llull's Ars Magna.) They use this program to create the "connections" which inspire their Plan. They enter randomly selected words from the Diabolicals' manuscripts, logical operators ("What follows is not true", "If", "Then", etc.), truisms (such as "The Templars have something to do with everything") and "neutral data" (such as "Minnie Mouse is Mickey Mouse's fiancée") and use Abulafia to create new text.
Their first attempt ends up recreating (after a liberal interpretation of the results) the Mary Magdalene conspiracy theory central to The Holy Blood and the Holy Grail. Casaubon jokingly suggests that to create something truly new Belbo must look for occult connections in non-obvious contexts, such as by linking the Kabbalah to a car's spark plugs. (Belbo actually does this, and after some research concludes that the powertrain is a metaphor for the Tree of life.) Pleased with the results of the random text program, the three continue resorting to Abulafia whenever they reach a dead-end with their game.
"The Plan" evolves slowly, but the final version involves the Knights Templar's coming into possession of an ancient secret knowledge of energy flows called telluric currents during the Crusades. The original Knights Templar organization is destroyed after the execution of Jacques de Molay, but the members split into independent cells located in several corners of Europe and the Middle East. As in Ardenti's original theory, each cell is given part of the Templar "Plan" and information about the secret discovery. They are to meet periodically at different locations to share sections of the Plan, gradually reconstructing the original. Then they will reunite and take over the world using the power of the telluric currents. The crucial instruments involved in their plan are a special map and the Foucault pendulum.
While the Plan is far-fetched, the editors become increasingly involved in their game. They even begin to think that there might really be a secret conspiracy after all. Ardenti's disappearance, and his original "coded manuscript", seem to have no other explanation.
However, when Casaubon's girlfriend Lia asks to see the coded manuscript, she comes up with a mundane interpretation. She suggests that the document is simply a delivery list, and encourages Casaubon to abandon the game as she fears it is having a negative effect on him.
When Diotallevi is diagnosed with cancer, he attributes this to his participation in The Plan. He feels that the disease is a divine punishment for involving himself in mysteries he should have left alone and creating a game that mocked something larger than them all. Belbo meanwhile retreats even farther into the Plan to avoid confronting problems in his personal life.
The three had sent Agliè their chronology of secret societies in the Plan, pretending it was not their own work but rather a manuscript they had been presented with. Their list includes historic organizations such as the Templars, Rosicrucians, Paulicians and Synarchists, but they also invent a fictional secret society called the Tres (Templi Resurgentes Equites Synarchici, Latin for the nonsensical "Synarchic Knights of Templar Rebirth"). The Tres is introduced to trick Agliè. Upon reading the list, he claims not to have heard of the Tres before. (The word was first mentioned to Casaubon by the policeman De Angelis. De Angelis had asked Casaubon if he has ever heard of the Tres.)
Belbo goes to Agliè privately and describes The Plan to him as though it were the result of serious research. He also claims to be in possession of the secret Templar map. Agliè becomes frustrated with Belbo's refusal to let him see this (non-existent) map. He frames Belbo as a terrorist suspect in order to force him to come to Paris. Agliè has cast himself as the head of a secret spiritual brotherhood, which includes Mr. Garamond, Colonel Ardenti and many of the Diabolical authors. Belbo tries to get help from De Angelis, but he has just transferred to Sardinia after an attempted car bombing, and refuses to get involved.
Casaubon receives a call for help; he goes to Belbo's apartment, and reads all the documents that Belbo stored in his computer, then decides to follow Belbo to Paris himself. He decides that Agliè and his associates must intend to meet at the museum where Foucault's Pendulum is housed, as Belbo had claimed that the Templar map had to be used in conjunction with the pendulum. Casaubon hides in the museum, where he was when the novel opened.
At the appointed hour, a group of people gather around the pendulum for an arcane ritual. Casaubon sees several ectoplasmic forms appear, one of which claims to be the real Comte de Saint-Germain and discredits Agliè in front of his followers. Belbo is then brought out to be questioned.
Agliè's group are, or have deluded themselves to be, the Tres society in the Plan. Angry that Belbo knows more about The Plan than they do, they try to force him to reveal the secrets he knows, even going so far as to try to coerce him using Lorenza. Refusing to satisfy them or reveal that the Plan was a nonsensical concoction, his refusal incites a riot during which Lorenza is stabbed and Belbo is hanged by wire connected to Foucault's Pendulum. (The act of his hanging actually changes the arc of the pendulum, causing it to oscillate from his neck instead of the fixed point above him, ruining any chance of displaying any correct location the Tres meant to find.)
Casaubon escapes the museum through the Paris sewers, eventually fleeing to the countryside villa where Belbo had grown up. It is unclear by this point how reliable a narrator Casaubon has been, and to what extent he has been inventing, or deceived by, conspiracy theories. Casaubon soon learns that Diotallevi succumbed to his cancer at midnight on St. John’s Eve, coincidentally the same time Belbo died. The novel ends with Casaubon meditating on the events of the book, apparently resigned to the (possibly delusional) idea that the Tres will capture him soon. And when they do, he will follow Belbo's lead, refusing to give them any clues, refusing to create a lie. While waiting, holed up in a farmhouse where Belbo lived years before, he finds an old manuscript by Belbo, a sort of diary. He discovers that Belbo had a mystical experience at the age of twelve, in which he perceived ultimate meaning beyond signs and semiotics. He realizes that much of Belbo's behavior and possibly his creation of the Plan and even his death was inspired by Belbo's desire to recapture that lost meaning.[6]

Major themes[edit]

Most books written in this genre seem to focus on the mysterious, and aim to provide their own version of the conspiracy theory. Eco avoids this pitfall without holding back on the historical mystery surrounding the Knights Templar. In fact, the novel may be viewed as a critique, spoof, or deconstruction of the grand overarching conspiracies often found in postmodern literature. Although the main plot does detail a conspiratorial "Plan", the book focuses on the development of the characters, and their slow transition from skeptical editors, mocking the Manutius manuscripts to credulous Diabolicals themselves. In this way the conspiracy theory provided is a plot device, rather than an earnest proposition.
Belbo's writings are a recurrent theme throughout the book. The entire book is narrated in first person by Casaubon, with brief interludes from the files on Abulafia. These passages are often eccentrically written, and deal in most part with Belbo's childhood, his constant sense of failure, and his obsession with Lorenza. The interludes from his childhood serve as stark contrast to the mythical world of cults and conspiracies. Belbo is extremely careful to not try to create (literature), because he deems himself unworthy, although it becomes somewhat obvious that writing is his passion. This attitude of constant subconscious self-abasement fits in with the overall irony focused on in the book, considering that Belbo is eventually consumed by (re)creation of the Plan.
Casaubon is a scholar. While Belbo seeks inner peace, Casaubon's quest is of knowledge. The uncertainty of scientific knowledge and human experience is explored in his character, as he participates in various extra-natural events. His narratives abandon his strict realism and become increasingly inclined towards the supernatural as the novel progresses.
Mr. Garamond, whose primary business is selling dreams (through his vanity press outlet), comes to believe the fantasy world his authors weave. It is possible though, that he had always been a "Diabolical", and founded his publishing business to fish for information.

Societies in the novel[edit]

The following are some of the secret and not-so-secret groups that appear in Foucault's Pendulum:
Wiktionary-logo-en.svg
Wiktionary, the free dictionary, has a concordance of the 'difficult'words from Foucault's Pendulum
The following are actually not involved with the Plan:

Comparison with other writings[edit]

Foucault's Pendulum has been called "the thinking man's Da Vinci Code".[8] The parchment that sparks the Plan and its multiple possible interpretations, plays a similar role to the parchments in the Rennes-le-Château story propelled to global prominence by Brown's novel and, earlier, in The Holy Blood and the Holy Grail, from which Brown drew inspiration. Eco's novel, which predated the Brown phenomenon by more than a decade, similarly concerns itself with the Knights Templar, complex conspiracies, secret codes, the Holy Blood conundrum (if mentioned only in passing) and even includes a chase around the monuments of Paris. It does so, however, from a much more critical perspective: it is more a satire on the futility of conspiracy theories and those who believe them, rather than an attempt to proliferate such beliefs.
Asked whether he had read the Brown novel, Eco replied:
I was obliged to read it because everybody was asking me about it. My answer is that Dan Brown is one of the characters in my novel Foucault’s Pendulum, which is about people who start believing in occult stuff.
But you yourself seem interested in the kabbalah, alchemy and other occult practices explored in the novel.
No. In Foucault’s Pendulum I wrote the grotesque representation of these kind of people. So Dan Brown is one of my creatures.[9]
Eco was himself inspired by the great Argentine writer Jorge Luis Borges, in particular his renowned short story "Tlön, Uqbar, Orbis Tertius".[citation needed] Eco's earlier best-seller The Name of the Rose was similarly indebted to Borges – this time "The Library of Babel"– as Eco tacitly acknowledges by assigning a key role to a blind monk called Jorge de Burgos, named in homage to the blind Argentine.[citation needed] For the portrayal of Sergei Nilus Eco was indebted to Danilo Kiš's story "The Book of Kings and Fools" in The Encyclopedia of the Dead (1983).[10]
Foucault's Pendulum also bears a number of similarities to Eco's own experiences and writing. The character of Belbo was brought up in, and refers to many times, the region of Piedmont in Northern Italy. In an article compiled in Faith In Fakes, Eco refers to his own visit to a Candomblé ceremony in Brazil, reminiscent of the episode in the novel, and also describes a French ethnologist, Roger Bastide who bears resemblance to the character of Agliè.[11]
The American newspaper The Boston Globe claimed that "one can trace a lineage from Robert Anton Wilson's Illuminati trilogy [sic] to Umberto Eco's Foucault's Pendulum".[12]The Illuminatus! Trilogy was written thirteen years before Foucault's Pendulum. George Johnson wrote on the similarity of the two books, that "both works were written tongue in cheek, with a high sense of irony."[13]

Quotations[edit]

The book begins with a long quotation in Hebrew, which comes from page seven of Philip Berg's book The Kabbalah: A Study of the Ten Luminous Emanations from Rabbi Isaac Luria with the Commentaries Sufficient for the Beginner Vol. II, published in Jerusalem by the Kabbalah Centre in 1973. The quotation translates into English as follows:
When the Light of the Endless was drawn in the form of a straight line in the Void... it was not drawn and extended immediately downwards, indeed it extended slowly — that is to say, at first the Line of Light began to extend and at the very start of its extension in the secret of the Line it was drawn and shaped into a wheel, perfectly circular all around.
Each of the following 119 chapters also begin with one or two quotes, mostly from esoteric books (including one quote from The Holy Blood and the Holy Grail, which is mentioned in passing in the same chapter). One unusual quote (from Eco's private correspondence with renowned architect and engineer Mario Salvadori) describes the physics of a hanging victim as an approximation of a single and a double pendulum.

See also[edit]

Notes[edit]

  1. Jump up ^Burgess, Anthony (October 15, 1989). "A Conspiracy to Rule the World". The New York Times. 
  2. Jump up ^The novel ends the day after Michel Foucault died (25th June 1984).
  3. Jump up ^D. Defert, "Chronologie", in M. Foucault, Dits et écrits, Gallimard, Paris 1994 (2001), p. 41.
  4. Jump up ^"Umberto Eco & The Open Text" by Peter E. Bondanella p. 133
  5. Jump up ^"Eco, scherzo d' autore dedicato a James Joyce" (in Italian). LaRepubblica. January 23, 2009. 
  6. Jump up ^Bondanella, Umberto Eco and the Open Text, page 150. The mystical experience involved playing the trumpet and, in 2008, Eco told an interviewer that he plays the trumpet every day to recapture the feelings of his lost childhood. See also Richard Rorty, The Pragmatist's Progress, page 90.
  7. Jump up ^Aquino, Michael (September 4, 1993). "RE: Re: Wewelsberg". Baphonet. 
  8. Jump up ^Sullivan, Jane (2004-12-24). "Religious conspiracy? Do me a fervour". The Age. Retrieved 2006-04-04. 
  9. Jump up ^Solomon, Deborah (November 25, 2007). "Questions for Umberto Eco". The New York Times. 
  10. Jump up ^Hagemeister, Michael (2008). "The Protocols of the Elders of Zioin: Between History and Fiction". New German Critique35 (1): 83–95. 
  11. Jump up ^Eco, U., Faith In Fakes: Travels In Hyperreality, Picador, 1987, ISBN 978-0-330-29667-0
  12. Jump up ^Smith, Damon (March 2, 2001). "'The business' an unsuccessful venture". The Boston Globe. 
  13. Jump up ^Johnson, George (2007). "On the Trail of the Illuminati: A Journalist's Search for the "Conspiracy That Rules the World"". Secrets of Angels and Demon. 

References[edit]

  • Eco, Umberto; Weaver, William (trans.) (1989). Foucault's Pendulum. London: Secker & Warburg. 

External links[edit]

Sigil

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Blogger Ref http://www.p2pfoundation.net/Multi-Dimensional_Science

An excerpt from Sefer Raziel HaMalakh featuring various magical sigils (or סגולות, segulot, in Hebrew).

A sigil (/ˈsɪəl/; pl. sigilia or sigils; from Latinsigillum"seal") is a symbol used in magic. The term has usually referred to a type of pictorial signature of a demon or other entity; in modern usage, especially in the context of chaos magic, it refers to a symbolic representation of the magician's desired outcome.


History[edit]

The term sigil derives from the Latinsigillum, meaning "seal", though it may also be related to the Hebrewסגולה (segula meaning "word, action, or item of spiritual effect, talisman"). The current use of the term is derived from Renaissance magic, which was in turn inspired by the magical traditions of antiquity.
In medieval ceremonial magic, the term sigil was commonly used to refer to occult signs which represented various angels and demons which the magician might summon. The magical training books called grimoires often listed pages of such sigils. A particularly well-known list is in The Lesser Key of Solomon, in which the sigils of the 72 princes of the hierarchy of hell are given for the magician's use. Such sigils were considered to be the equivalent of the true name of the spirit and thus granted the magician a measure of control over the beings.
A common method of creating the sigils of certain spirits was to use kameas (magic squares) — the names of the spirits were converted to numbers, which were then located on the magic square. The locations were then connected by lines, forming an abstract figure.[1]
The use of symbols for magical or cultic purposes has been widespread since at least the Neolithic era. Some examples from other cultures include the yantra from Hindutantra, historical runic magic among the Germanic peoples, or the use of veves in Voudon.

Modern usage[edit]

A modern personal sigil.
In modern uses, the concept was mostly popularized by Austin Osman Spare, who published a method by which the words of a statement of intent are reduced into an abstract design; the sigil is then charged with the will of the creator. Spare's technique, now known as sigilization, has become a core element of chaos magic.
The inherently individualistic nature of chaos magic leads most chaos magicians to prepare and cast (or "charge") sigils in unique ways, as the process of sigilization has not been rigorously defined. Sigils are used for spells as well as for the creation of thoughtforms.
Unlike with traditional sigils, whose creators made use of traditional lore passed down from generations or from books, modern users often create sigils entirely themselves and devise individual means of "charging" them with metaphysical power.
A "hypersigil" is an extended work of art with magical meaning and willpower, created using adapted processes of sigilization. The term was popularized (if not coined) by Grant Morrison. His comic book series The Invisibles was intended as a hypersigil.[2]
Along with being used in chaos magic, the practice of using a "Sigil" in magical arts is commonly used amonst Occultist, Spiritual Satanist and New Age Mystics. The purpose of the use of a sigil in these varying groups can be classified under the Conjuration aspect of the Arcane or Magical Arts. Sigils are typically used to summon forth Angelic beings and Demons to commune with or what-so-ever the will and intentions of the caster. Believers in the conjuration workings say that to conjure or summon using a sigil, one must know the intended Demon's/Angel's personal seal and "charge" the sigil calling forth the entity's name requesting their appearance.

See also[edit]

References[edit]

  1. Jump up ^Greer, John Michael (2003). The New Encyclopedia of The Occult. Llewellyn Worldwide. p. 438. ISBN 1-56718-336-0. 
  2. Jump up ^Morrison, Grant (2003). "POP MAGIC!". In Richard, Metzger. Book of Lies: The Disinformation Guide to Magick and the Occult. New York, NY: The Disinformation Company. ISBN 0-9713942-7-X. The 'hypersigil' or 'supersigil' develops the sigil concept beyond the static image and incorporates elements such as characterization, drama, and plot. The hypersigil is a sigil extended through the fourth dimension. My own comic book series The Invisibles was a six-year-long sigil in the form of an occult adventure story which consumed and recreated my life during the period of its composition and execution. The hypersigil is an immensely powerful and sometimes dangerous method for actually altering reality in accordance with intent. Results can be remarkable and shocking. 

Category:Symbols

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The main article for this category is Symbol.
A symbol is an object, picture, written word, sound, or particular mark that represents something else by association, resemblance, or convention.

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The Trip Treatment (Psychedelics Are Back)

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         By majestic on February 2, 2015 in News, Science/Disinformation site/Blogger Ref http://www.p2pfoundation.net/Multi-Dimensional_Science






psychedelic-boom



It’s no longer new news that hallucinogenic or “psychedelic” drugs are once again being clinically tested to treat a number of human ailments. Not every article about this is written by the wonderful Michael Pollan, however. His essay for the New Yorker is a long read and highly informative: On an April Monday in 2010, Patrick Mettes, a fifty-four-year-old television news director being treated for a cancer of the bile ducts, read an article on the front page of the Times that would change his death. His diagnosis had come three years earlier, shortly after his wife, Lisa, noticed that the whites of his eyes had turned yellow. By 2010, the cancer had spread to Patrick’s lungs and he was buckling under the weight of a debilitating chemotherapy regimen and the growing fear that he might not survive. The article, headlined “HALLUCINOGENS HAVE DOCTORS TUNING IN AGAIN,” mentioned clinical trials at several universities, including N.Y.U., in which psilocybin—the active ingredient in so-called magic mushrooms—was being administered to cancer patients in an effort to relieve their anxiety and “existential distress.” One of the researchers was quoted as saying that, under the influence of the hallucinogen, “individuals transcend their primary identification with their bodies and experience ego-free states . . . and return with a new perspective and profound acceptance.” Patrick had never taken a psychedelic drug, but he immediately wanted to volunteer. Lisa was against the idea. “I didn’t want there to be an easy way out,” she recently told me. “I wanted him to fight.” Patrick made the call anyway and, after filling out some forms and answering a long list of questions, was accepted into the trial. Since hallucinogens can sometimes bring to the surface latent psychological problems, researchers try to weed out volunteers at high risk by asking questions about drug use and whether there is a family history of schizophrenia or bipolar disorder. After the screening, Mettes was assigned to a therapist named Anthony Bossis, a bearded, bearish psychologist in his mid-fifties, with a specialty in palliative care. Bossis is a co-principal investigator for the N.Y.U. trial. After four meetings with Bossis, Mettes was scheduled for two dosings—one of them an “active” placebo (in this case, a high dose of niacin, which can produce a tingling sensation), and the other a pill containing the psilocybin. Both sessions, Mettes was told, would take place in a room decorated to look more like a living room than like a medical office, with a comfortable couch, landscape paintings on the wall, and, on the shelves, books of art and mythology, along with various aboriginal and spiritual tchotchkes, including a Buddha and a glazed ceramic mushroom. During each session, which would last the better part of a day, Mettes would lie on the couch wearing an eye mask and listening through headphones to a carefully curated playlist—Brian Eno, Philip Glass, Pat Metheny, Ravi Shankar. Bossis and a second therapist would be there throughout, saying little but being available to help should he run into any trouble… - See more at: http://disinfo.com/2015/02/the-trip-treatment-psychedelics-are-back/#sthash.f40FVEL5.dpuf
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