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There Is a Paranormal Activity Lab at the University of Virginia

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Respected scientists are lending credibility to parapsychological research.
           

 P. Morrissey/flickr
The market for stories of paranormal academe is a rich one. There’s Heidi Julavits’s widely acclaimed 2012 novel The Vanishers, which takes place at a New England college for aspiring Sylvia Brownes. And, of course, there’s Professor X’s School for Gifted Youngsters—Marvel’s take on Andover or Choate—where teachers read minds and students pass like ghosts through ivy-covered walls.
The Division of Perceptual Studies (DOPS) at the University of Virginia’s School of Medicine is decidedly less fantastic than either Julavits’s or Marvel’s creations, but it's nevertheless a fascinating place. Founded in 1967 by Dr. Ian Stevenson—originally as the Division of Personality Studies—its mission is “the scientific empirical investigation of phenomena that suggest that currently accepted scientific assumptions and theories about the nature of mind or consciousness, and its relation to matter, may be incomplete.”
What sorts of “phenomena” qualify? Largely your typical catalog of Forteana: ESP, poltergeists, near-death experiences, out-of-body experiences, “claimed memories of past lives.” So yes: In 2014, there is a center for paranormal research at a totally legitimate (and respected) American institution of higher learning. But unlike the X-Mansion, or other fictional psy-schools, DOPS doesn’t employ any practicing psychics. The teachers can’t read minds, and the students don’t walk through walls. DOPS is home to a small group of hardworking, impressively credentialed scientists with minds for stats and figures.
Dr. Jim Tucker, a Bonner-Lowry Associate Professor of Psychiatry and Neurobehavioral Sciences, is one such scientist. With a bachelor’s degree from the University of North Carolina at Chapel Hill, and an M.D. from the University of North Carolina School of Medicine, Dr. Tucker arrived in Charlottesville to complete his postgraduate training at UVA’s Health Services Center in 1986. After a few years running a private psychiatric practice (still in Charlottesville), Dr. Tucker returned to UVA to work under Dr. Stevenson and carry out research on the possibility of life after death.
Tucker, who is a certified child psychiatrist, primarily works with children who’ve reported memories that are not their own—oftentimes linked to real-life individuals who lived decades in the past and thousands of miles away. To Tucker, these findings suggest the plausibility of “survival of personality after death”—something like a law of conservation of energy applied to human consciousness. Reincarnation, to the layperson.
“The main effort is to document as carefully as possible what the child says and determine how well that matches with a deceased person,” he told me. “And in the strongest cases, those similarities can be quite compelling.”
The cases Tucker refers to are indeed quite compelling. In an interview with NPR’s Rachel Martin earlier this month, he talked about James Leininger, a Louisiana boy who reported memories of flying a fighter jet in World War II. At around age 2, James experienced terrible nightmares, almost nightly, of violent plane crashes. During the day, he relayed extremely vivid memories of this supposed Air Force career. He recalled the name of a real aircraft carrier stationed in the Pacific during World War II (“Natoma”). He claimed to have a friend on the boat named Jack Larsen. He had memory of being shot down by the Japanese and dying near Iwo Jima.
The USS Natoma Bay lost only one pilot at Iwo Jima, a man named James Huston, and he died in a crash that matched Leininger’s description almost exactly: “Hit in the engine, exploding into fire, crashing into the water and quickly sinking,” Tucker said. “And when that happened, the pilot of the plane next to his was Jack Larsen.”
Spooky, right? Surely little James was merely parroting information he had absorbed elsewhere. “Children’s brains are like sponges,” the saying goes, but Tucker’s findings suggest something more profound at work. For one thing, James Huston is simply not a well known person. A cursory Google search of his name reveals only press related to Leininger’s claims. It’s hard to say how Leininger or his parents could have possibly known anything about Huston before the nightmares began.
Huston’s story is so obscure that it took Leininger’s father three to four years to track down his information. James Huston was killed more than fifty years before James Leininger’s birth, and came from Pennsylvania—more than a thousand miles from the Leininger family home in Louisiana. What’s more, James Leininger was only two years old when he first reported memories of Huston’s fiery death.
“It seems absolutely impossible that he could have somehow gained this information as a 2-year-old through some sort of normal means,” Tucker told NPR.
DOPS-affiliated doctors and scientists have reviewed and analyzed thousands of cases like Leininger’s. Before his retirement in 2002 and later death in 2007, Dr. Ian Stevenson logged more than 2,500 cases, publishing his analyses in a number of scholarly texts from 1969 onward. Today, DOPS inputs findings and patient profiles into an electronic database from which analysts can discern patterns that might explain why certain individuals are susceptible to believing they possess memories from past lives. Tucker and his colleagues believe such information could explain a number of psychiatric conditions as well; among them phobias, philias, or certain personality traits that cannot otherwise be attributed to environment or heredity.
There are, of course, those in the scientific community who are skeptical of the research carried out at DOPS and critical of the legacy of Dr. Stevenson. And there are those who are, perhaps rightly, suspicious of how DOPS has sustained itself financially through the years. Chester Carlson, the inventor of xerography, bequeathed a million dollars to DOPS upon his death in 1968, presumably at the request of his wife, known for her avid interest in the paranormal.
Stevenson and his contemporaries have their legitimate allies too. Max Planck, the father of quantum physics, saw merit in the possibility of a physical realm derived from the non-physical (“consciousness”). In his 1995 book The Demon-Haunted World, astrophysicist Carl Sagan, a known advocate of scientific skepticism, said that the phenomenon of children reporting “details of a previous life, which upon checking turn out to be accurate and which they could not have known about in any other way than reincarnation” is an area of parapsychological research deserving of “serious study.”
Yet Stevenson is perhaps most respected not for his findings, but his methods. In a 1977 article published in The Journal of Nervous and Mental Disease, acclaimed American psychiatrist Harold Lief praised Stevenson’s overall approach to data collection.
“While I withhold final judgment on the content and conclusions of my friend’s study of telepathy, xenoglossy, and reincarnation, I am a ‘true believer’ in his methods of investigation. Stevenson’s writing and research reports are work of a man who is methodical and thorough in his data collection and clear and lucid in their analysis and presentation.”
“I’m happy to say [Stevenson’s work is] all complete and utter nonsense,” wroteScientific American’s Jesse Bering, a research psychologist who pens the magazine’s behavioral science blog. “The trouble is, it’s not entirely apparent to me that it is. So why aren’t scientists taking Stevenson’s data more seriously?”
Bering claims current models for understanding brain function don’t allow for consideration of non-materialist data like those mined at DOPS. He asks: “But does our refusal to even look at his findings, let alone debate them, come down to our fear of being wrong?”
Stevenson’s most famous words have become somewhat of a rallying cry for paranormal enthusiasts the world over: “The wish not to believe can influence as strongly as the wish to believe.” But for Tucker, who is considered Stevenson’s protégé of sorts, delving into the paranormal has little to do with “believing” in anything at all.
“It’s certainly not to promote a belief or belief system,” he told me. “I didn’t come to [the field] with any sort of dogma.” He, like Harold Lief, was attracted to Stevenson’s methods.
“For me, I was interested in this effort for an analytic approach to studying survival of personality after death. The goal for me, personally, is to determine what evidence there is for the idea that some individuals can survive death.”
The information being collected at DOPS is certainly unusual. But overall, the organization functions no differently than your garden-variety scientific research outfit. If Dr. Jim Tucker is any indication, the groundwork of strict adherence to scientific method laid down by Dr. Stevenson is still firmly in place. And according to Tucker, the essential motivation of scientists at DOPS is the same as that at NASA, WHO, and other institutions devoted to scientific inquiry: “We’re just trying to find the truth.”

Some Links on "Secret" Societies

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From Wikipedia, the free encyclopedia

A secret society is a social organization which requires its members to conceal certain activities—such as rites of initiation or club ceremonies—from outsiders. Members may be required to conceal or deny their membership, and are often sworn to hold the society's secrets by an oath. The term "secret society" is often used to describe fraternal organizations that may have secret ceremonies, but is also commonly applied to organizations ranging from the common and innocuous (collegiate fraternities) to mythical organizations described in conspiracy theories as immensely powerful, with self-serving financial or political agendas, global reach, and often satanic beliefs.

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Pages in category "Secret societies"

The following 95 pages are in this category, out of 95 total. This list may not reflect recent changes (learn more).

 

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The Writing on Science and Mysticism by John Davidson.

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John Davidson is the author of a number of books. I met him in London along with his French wife. Both are Satsangis of Radha Soami Satsang Beas, and given Satsangs, or talks on Sant Mat, and Surat Shabd Yoga. Incidently, I pointed that in one of his books there was a mistake which he readily admitted too. Robert Searle/Blogger Link http://www.p2pfoundation.net/Multi-Dimensional_Science


The Science and Mysticism Series was written in order to show that there is no conflict between material science and a spiritual or mystical understanding of things. Many people have drawn a dividing line between science and religion, believing that the two can never hold rational dialogue. While this may be true when religious dogma meets scientific observation, it is incorrect to think that a scientific understanding of the physical universe precludes a belief in the existence of higher dimensions of being, or indeed of the supreme level of Being that we may call the Divine or God. Indeed, despite the advances of science, it seems that many of the fundamental conundrums of science have arisen because the dimension of being or consciousness has been ignored. Even when consciousness itself is taken as the subject of scientific study, it is regarded as the by-product of material substance, rather than the source. As a little quiet thought will reveal, intellectual analysis can never result in ultimate answers, for there is simply no end to analysis: the products of analysis can always be further analysed! Even the intellect itself can become the subject of its own endless analysis! On the other hand, a truly universal spiritual perception of things illuminates a scientific study of the material universe. As many mystics and spiritual people have pointed out, spiritual or mystical perception is an experience of one's own higher consciousness, and comes complete with its own inherent touchstone of validity.
One Being One
(208 pages, Science of the Soul Research Centre, 2010, ISBN 978-93-80077-09-3)
Click to enlargeOne Being One by John Davidson Sometimes lyrical, sometimes light-hearted, sometimes irreverent - ocasionally irrelevant, you might think - One Being One takes a look at "Life, the Universe, and Everything". Its prevailing theme is that nothing makes any real sense unless it is understood that everything is a part of One Being. When this realization begins to dawn, then all aspects of human understanding, including the discoveries of science and the universal aspect of religion and mystic teachings, are found to be in alignment. The story is nothing new - it's the ancient perennial wisdom, given something of a contemporary take. One Being One is a book to address the times, with as many questions as answers. Reviews & Comments:"What - a - beautiful - book. I can't tell you how wonderful it's been to read -- fresh and clear as a mountain stream, elegant, inspiring ... and funny! I smiled, I chuckled, I laughed. And unfolding the unifying principle of the One Being -- consciousness -- so simple and so all-encompassing in its ramifications. So. What to say. I jut want to send it to everyone I know. And don't know." ... "A great plus is that the scientific component of the work is accurate, a rare accomplishment in works of this nature." ... "Thanks for writing One Being One -- really mean these words."
Subtle Energy
(288 pages, C.W. Daniel, 1987, ISBN 0-85207-184-1)
Click to enlargeSubtle Energy by John Davidson Subtle energies are the higher levels of energy beginning just beyond our normal perceptive abilities. They are sometimes seen as a scintillating, sparkling, rainbow effect around objects, making them seem almost transparent and with their subatomic and more inward structure revealed to a heightened, perceptive gaze. Subtle energies are the blueprint of denser forms of matter and energy, the energy matrix out of which our perceivable universe is manifested. Indeed, some theories in modern physics are now able to provide a conceptual framework in which this manifestation from the subtle state can be both understood, and even engineered. Around and within living creatures, including man, subtle energies are seen as an aura, reflecting the health, personality and spirituality of the individual.

Subtle Energy
is about these energies and the role they play in the natural economy and in healing. The subtle effects of electromagnetic pollution are also discussed. It is a survey covering Eastern and Western approaches to man. It discusses mysticism, the elements, energy, the chakras, healing, polarity, harmony, Pulsors, crystals, magnetic therapies, electromagnetic pollution, bioelectricity, biomagnetism, subtle energy interface, Feng Shui, pyramids, shape, colour, geopathic stress, the aura, charisma, dowsing, radiesthesia, detection of subtle energies, animals and subtle energy, money and energy, miasms, vibrational science, harnessing and photographing subtle energies, modern physics ... and more!
Reviews:"The very first textbook relating to twenty-first century technology." ... "This is a unique and important book" .... "One can be grateful that such a work has burst upon us at this critical juncture in the history of the planet." ..." Perhaps we have a new classic here, so sorely needed."More reviews and comments.
The Web of Life: Life Force - The Energetic Constitution of Man and the Neuro-Endocrine Connection
(408 pages, C.W. Daniel, 1988, ISBN 0-85207-199-X; Motilal Banarsidass, 2010, ISBN 978-81-7822-346-9)
Click to enlargeThe Web of Life: Life Force by John DavidsonDespite its apparent advances and benefits, biological science is quite unable to either explain or to create the organization that lies behind the functioning of even the simplest cell in our body. Whilst some modern physicists feel that the answers to the existence of the universe is just about within their grasp, the manner by which life itself manifests is totally beyond their ability to model.

The Web of Life shows why this is so, providing a description of man's inner and outer energetic constitution. The author suggests a new conceptual framework for the further advancement of science and the healing arts, within the context of both modern concepts of energy and the ancient wisdom of Eastern mystic philosophy.
The Web of Life follows on from Subtle Energy. It covers the subtle structure and anatomy of man, showing how it links to modern physiology and biochemistry, using the neuro-endocrine system as an example. It provides a detailed discussion of polarity, the elements, pranas, chakras, sensory and motor organization, energy, language, states of consciousness, brain and mind linkages, mental states and disturbances, evolution, the energy paradigm, the body as an energy hologram, new paradigms in healing and medicine, life energies, modern physics, and much more.
Reviews:"Chock-a-block with vitally important text.... Bound to take its place among the new classics." ... "Fully accessible to the non-technical reader.... Should be on the bookshelf (or better still, in the hands) of every student who is interested in understanding the nature of human consciousness." .... "A new framework for understanding the energy fields and the healing arts.... Helpful.... Inspiring.... A delight.... Wonderful contributions.... Very stimulating.... Fascinating." ... "Absolutely brilliant. It builds one of the first bridges between the two sides of life. You think on both sides of the divide. It rarely happens.... Thank you for writing such a lovely book."More reviews and comments.
The Secret of the Creative Vacuum: Man and the Energy Dance
(430 pages, C.W. Daniel, 1989, ISBN 0-85207-202-3; Motilal Banarsidass, 2008, ISBN 978-81-7822-337-7)
Click to enlargeThe Secret of the Creative Vacuum: Man and the Energy Dance by John DavidsonModern man has sought answers to life's deepest questions through an increasingly detailed analysis of matter. Yet results have proved elusive, pointing as much, if not more, to the importance of the seeker's own mind as to matter itself. Mystics, on the other hand, have sought answers to the same mysteries through an inverse process: a 'turning within', studying mind and consciousness through specific meditational practices.

But both have reached the same conclusion: that mind and matter, energy and consciousness are too intimately entwined to be separately understood. Many physicists now believe that space itself, or the vacuum, is an ultra-dense energy field. They also feel that mind and physical energy are linked. The introduction of the author's unifying concept of the formative mind - as the universe's hidden creation system - reveals the link between energy, mind and consciousness. It shows how space is an energy field within which all physical phenomena arise as moving patterns. It also shows how the fabric of space is an integral part of the greater, the universal or formative mind in a hierarchy of energies manifesting from within-out.
The implications for the twenty-first century are immense. Unlimited "free" energy (automatically solving the problems of climate change and the dangers of nuclear power), plus novel means of transport, communications, healing etc. can - and are already - being developed. An understanding of the energy fabric of space also provides us with a model by which many psychic phenomena can be readily understood. And it permits us to perceive how may existing forms of subtle healing actually work, in physical terms - homoeopathy, radionics, Bach remedies and so on. In fact, it shows that all forms of healing have an important subtle aspect, since the mind of the patients, doctors and everyone else are always involved. More profoundly, this book also shows how a deep understanding of mind function in the universe is required if man is to develop a science that is based upon true cosmic principles, rather than intellectual concepts and partial descriptions. It indicates the direction science must follow if it is to find a meaningful and harmonious place in our lives.
Reviews and comments:"Remarkable and readable, fascinating reading and of vital importance.... A must for everyone, researcher or lay person, who is interested in the emerging new science. A tour de force." ... "This young author has set a new trend and he could therefore be regarded as in the vanguard of a new renaissance." ... "The information you have given me has been very important to my being. I've spent many hours in the mountains reflecting on this knowledge from your books and feel very enlightened. Thank you for helping me find answers to my QUESTIONS.... So many scientific facts and theories presented in such a lucid manner, it was a real joy and pleasure to read." ... "I can't tell you how much I'm enjoying it. At last someone has put it all into a book." ... "John Davidson's ideas could revolutionize life as we know it."More reviews and comments.
Natural Creation and the Formative Mind
(221 pages, Element, 1991, ISBN 1-85230-197-X)
Click to enlargeThe Formative Mind by John DavidsonNatural Creation and the Formative Mind is a radical and timely work. Demonstrating how the physical universe is only a level of perception, it brings together science and spirituality in an astonishing and elegantly argued vision of the nature and unity of all creation.
The author describes how outer forms are actually projected images in a greater, formative mind - the origin of all form and rhythm. He expands on the insight that all creatures live not in a world of substance, but a world of being.

Lucidly and compellingly, he provides us with an entirely fresh natural history, discussing:
                                 the origin of life and consciousness
                                 the nature of mind, matter, energy and the `laws of nature'
                                 how all things are integrated in an intricate pattern of creation
Natural Creation and the Formative Mind is a challenging study that shows the way forward for science to work in harmony with natural law.
Reviews:"While his preoccupation is with the undifferentiated One, Davidson revels in the diversity of the Creation. He writes from a love of nature, as a keen student of the detail of animal form and behaviour. His book is in part a celebration of the sheer cleverness in nature - evidence for him not only of design but of mind at work in the day-to-day life of all creatures.... Davidson writes with the conviction of privileged insight.... Written with passion and conviction. Davidson is a distinctive voice among those seeking to revive the ancient tradition of understanding nature as sacred, and many people will enjoy this exposition of nature as "the living, visible, garment of God"." ... "John Davidson has ... an exceptional gift in presenting a picture that is both illuminating and readable." ... "A good read and I found it difficult to put down.... This book is aimed at all with a predilection for natural mystic philosophy. If that does not mean you, read it anyway, and I doubt if you will ever view the universe in quite the same way again."More reviews and comments.
Natural Creation or Natural Selection? - A Complete New Theory of Evolution
(275 pages, Element, 1992, ISBN 1-85230-240-2)
Click to enlargeNatural Creation or Natural Selection? by John DavidsonFew questions concern man more closely than those of his own origins. How did man and the other species originate? Why does the fossil record of the last 500 million years show such ever-changing spectrum of creatures? What causes the vast repeating cycles of extinction and renewal of species on our planet?

Natural Creation or Natural Selection? is a ground-breaking study which points out that we miss a fundamental dimension in our study of life on earth if we forget to look at mind, consciousness and life as primary and formative factors. By applying an understanding of the formative mind, the author presents a radically different yet complete explanation of the fossil record and the diversity of organic life, which not only fits the facts exactly, but also accords fully with the universal philosophy expressed by mystics throughout the ages.
Reviews:"Why are we here? How are we here? ... John Davidson investigates and expands with his customary keenly discerning mind and amazingly extensive knowledge, the origins of life on earth.... In his writing and theories, John Davidson enables us to fathom out and to reach our own answers to the age-old questions we so constantly ask ourselves. We are led along paths of new and fresh ideas, so consistent with our time, stimulating our levels of thinking, inspiring and elevating the extent of our present knowledge and our sense of conscious awareness.... His analysis of the evolutionary theory and the universal philosophy expressed by mystics throughout the ages is spiritually inspired and intellectually sound." ... "You have found an all-embracing pattern, and, actually I am lost in awe-struck respect."More reviews and comments.




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The Prodigal Soul by John Davidson, click to enlarge






Born in 1944, I have had a lifelong interest in mysticism. Graduating in 1966 from Cambridge University with a degree in natural (biological) sciences, I went on to work for seventeen years at the University's Department of Applied Mathematics and Theoretical Physics. In 1984, I left the University to develop the Wholistic Research Company, a business I had started in 1981. The company was successful, and it was passed on to new owners in 2000, who wanted to further develop the company's range of services, information and products.

After leaving the University, I wrote a series of five books on science and mysticism. The intention was to give a voice to the idea that an understanding of science was in no way incompatible with a spiritual perception of things. Much to my surprise and encouragement, these books have received great reviews, and have been very well received by the general public, especially by those who think "outside the box". They have also been translated into a number of other languages.

In 1989, I began researching the origins of Christianity, to see if it was possible to determine what Jesus had actually taught. The main fruits of this research were first published in 1995, as The Gospel of Jesus: In Search of His Original Teachings (1995), revised in 2004. I have also written several other books concerning the origins of Christianity, largely containing stories, parables and poetry from early Christian times.
At the same time as I started research on The Gospel of Jesus, I began work on what was to become the multi-volume A Treasury of Mystic Terms, of which Part I has so far been published in six volumes (2003). Part II is presently in progress. The work is the result of contributions from a large number of contributors, from various cultural and religious backgrounds. Its intention is to demonstrate the fundamental and universal elements in the world's religious and spiritual traditions. It provides both information and inspiration.




http://www.johndavidson.org/ScienceandMysticism.html

Genesis of the Cosmos:

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 The Ancient Science of Continuous Creation








  • Provides compelling evidence that creation myths from the dawn of civilization correspond to cutting edge astronomical discoveries.
  • Exposes the contradictions in the Big Bang theory and offers a scientific basis for the ancient myths and esoteric lore that encode a theory of continuous creation.

Recent developments in theoretical physics, including systems theory are challenging long-held mechanistic views of the universe. Many thinkers have speculated that the remnants of an ancient science survive today in mythology and esoteric lore, but until now the scientific basis for this belief has remained cloaked in mystery. Paul LaViolette reveals the astonishing parallels between the cutting edge of scientific thought and creation myths from the dawn of civilization. With a scientific sophistication rare among mythologists, LaViolette deciphers the forgotten cosmology of ancient lore in a groundbreaking scientific tour de force. In direct, nontechnical language, he shows how these myths encode a theory of cosmology in which matter is continually growing from seeds of order that emerge spontaneously from the surrounding subquantum chaos.
Exposing the contradictions that bedevil the Big Bang theory, LaViolette offers both the specialist and the general reader a controversial and highly stimulating critique of prevailing misconceptions about the seldom-questioned superiority of modern science over ancient cosmology.  Genesis of the Cosmos is engagingly written and spiced with more than 140 thought-provoking diagrams and illustrations. It demonstrates how ancient mythology describes a coherent science that encompasses and exceeds our present-day understanding. By restoring and reanimating this ancient scientific worldview, Genesis of the Cosmos leads us beyond the restrictive metaphors of modern science and into a new science for the 21st century.
Paul A. LaViolette, Ph.D., holds degrees in physics and systems science and has conducted original research in general systems theory, theoretical physics, astronomy, geology, climatology, and cosmology. He lectures internationally and his work has been published in numerous professional journals.
 

Acclaim for Genesis of the Cosmos(formerly entitled Beyond the Big Bang)


One of the boldest and most exciting hypotheses of cosmology to be put forward in this century. Deserves to be read, reread, reviewed, and researched.
Ervin Laszlo
Editor of World Futures, science advisor to UNESCO, former director of UNITAR, and author of The Creative Cosmos, and Introduction to Systems Philosophy
A remarkably innovative and creative work, from one of our most brilliant and original thinkers, Genesis of the Cosmos reads on many levels at once to both delight, inform, and surely challenge us. I read the manuscript twice, am richer for it, and shall surely read it again.
Joseph Chilton Pearce
Author of The Crack in the Cosmic Egg and Evolution’s EndNews and Events from the Seattle Metaphysical Library
This work is scholarly and thought-provoking. A powerful challenge to the traditional twentieth century model. He is quite convincing in showing evidence for his interpretations. The author presents fascinating reading.
Armando Canales
The Critical Review
By examining closely the creation myths of the ancient East and Mediterranean, the author sees many remarkable parallels with new physics discoveries. In fact, the ancient stories seem to be an almost coded language of science, and that a theory of cosmology emerges from these stories of order out of chaos.
Marie Jones
Curled up with a Good Book
Read more of this review at: curledup.com
Excerpts taken from a nine page August 2007 review by Ray Lynch in DharmaCafé magazine:
In Part 1 of his book, LaViolette lays out his theory of subquantum kinetics. Using precisely the kinds of rhetorical devices -namely, imagery, metaphor, decree, and supposition-that are employed in almost all standard scientific models of “physical reality” (whatever that is), he offers us an open systems theory of continuous creation rooted in organic processes of self-organization…
All creation schemes, scientific or otherwise, are unavoidably metaphorical. LaViolette’s metaphors, however, have two virtues: (1) they are more-or-less coherent; and, (2) given the suggested correlations, they seem to conform well with some of our important ancient creation narratives…
The second part of “Genesis of the Cosmos” is, among other things, a fascinating and very specific mapping of various mythological characters onto LaViolette’s scientific “continuous creation” theory of microphysics. . . LaViolette’s basic creation context of “order emerging out of chaos” fits the mythological narratives which he examines quite well, as does his identification of Zeus/Marduk/Horus as the victorious hero of the new world order…
LaViolette, in fact, displays a capacity to think clearly in both a scientific sense and a metaphysical sense. While we would expect a scientist as competent as he to do the science with aplomb, it is uncommon to find this coupled with metaphysical sensibilities. His study of ancient mythology and cosmology has served him well. It is encouraging to see the coherence of ancient thought concerning origins taken seriously by a contemporary scientist, especially when these principles are then incorporated into a serious and full-blown theory…
In Part 3 LaViolette presents a comprehensive refutation of twentieth century cosmology, an enjoyable romp into deeply heretical territory. I was surprised by the scope of his criticisms, but his views cannot be casually dismissed, for he has obviously done his homework and knows the territory. LaViolette is a Ph.D. with degrees in physics and systems science, and is also a well known and respected researcher who began formulating his unique cosmological theories over 30 years ago. “Genesis of the Cosmos” throws out more sacred cows per page than any physics book that I’ve ever actually finished reading:…
LaViolette’s approach is fascinating because it involves a bias or context (the microcosm) which is unique and which I had never seen or considered before. The scientific/mythological correlations are impressive because, with few exceptions, they make sense…
Few of us are in a position to evaluate scientific theories or mythological interpretations, but all of us suffer the consequences of our most fundamental beliefs and assumptions-those deeply-rooted, core metaphors which are so familiar and broadly supported that they have become unquestioned, unexamined, and finally unconscious. Whether or not we agree with their conclusions, books that challenge these presuppositions are valuable assets because they force that which was covert to become overt. Aside from Hamlet’s Mill, several others come to mind in this regard: “Science and the Akashic Field” (by Ervin Laszlo) and “Cataclysm!” (by D.S. Allan and J.B. Delair). Any book which questions the unquestioned in an intelligent and comprehensive manner deserves an audience.
“Genesis of the Cosmos is one of those books.”
Ray Lynch
Renown musician and composer, Sky of Mind, Deep Breakfast
Table of Contents for Genesis of the Cosmos
PART 1. RESURRECTING THE SCIENCE OF ORDER
Chapter 1 – A Lost Science Rediscovered
Chapter 2 – Process and Order
Chapter 3 – The New Alchemy
Chapter 4 – The Transmuting Ether
Chapter 5 – Cosmogenesis
PART 2. EXAMINING THE ANCIENT RECORD
Chapter 6 – The Egyptian Creation Myths
Chapter 7 – The Egyptian Mysteries
Chapter 8 – The Tarot: A Key to the Ancient Metaphysics
Chapter 9 – The Thermodynamics of Astrology
Chapter 10 – Subatomic Atlantis
Chapter 11 – Myths from the Ancient East and Mediterranean
PART 3. CHANGING THE PARADIGM
Chapter 12 – Ether or Vacuum?
Chapter 13 – The Twentieth Century Creation Mythos
Chapter 14 – Smashing the Crystalline Sphere
Chapter 15 – Energy in the Universe
Chapter 16 – Back to the Future
Notes
Glossary
Bibliography
Index


http://etheric.com/subquantum-kinetics-3rd-edition/

Bilocation

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From Wikipedia, the free encyclopedia

Jump to: navigation, search
Bilocation, or sometimes multilocation, is an alleged psychic or miraculous ability wherein an individual or object is located (or appears to be located) in two distinct places at the same time.[1][2][3][4]
The concept has been used in a wide range of historical and philosophical systems, ranging from early Greek philosophy to modern religious stories, occultism and magic.


History[edit]

The concept of bilocation has appeared in early Greek philosophy,[5][6][7][8]shamanism,[5][6][7][8][9][10][11]paganism,[11]folklore,[8][12]occultism and magic,[13][14][15] the paranormal,[16][17][18]Hinduism (as one of the siddhis),[5][6][19][20]Buddhism,[21][22]spiritualism, Theosophy,[10][15] the New Age[23][24][25] and mysticism in general,[26] as well as Christian mysticism[6][27] and Jewish mysticism.[28]

In religion and mysticism[edit]

Several religious figures have historically claimed to have bilocated. In 1774, St. Alphonsus Liguori claimed to have gone into a trance while preparing for Mass. When he came out of the trance he said that he had visited the bedside of the dying Pope Clement XIV.[citation needed]
Several Christiansaints and monks are said to have exhibited bilocation. Among the earliest is the apparition of Our Lady of the Pillar in the year 40. Other Christian figures said to have experienced bilocation include St. Anthony of Padua, Ursula Micaela Morata, St. Gerard Majella, Charles of Mount Argus, St. Pio of Pietrelcina,[29]St. Severus of Ravenna, St. Ambrose of Milan, María de Ágreda,[30] and St. Martin de Porres, María de León Bello y Delgado, as well as Pope Cyril VI of Alexandria. St Isidore the Laborer claimed to be praying or attending to mass in Church while at the same time plowing in the fields.
In the 17th century, persons accused of witchcraft were reported to appear in dreams and visions of witnesses. The trials at Bury St. Edmunds and Salem included this "Spectral evidence" against defendants. Matthew Hopkins described the phenomenon in his book The Discovery of Witches.
The English occultist Aleister Crowley was reported by acquaintances to have the ability, even though he said he was not conscious of its happening at the time.[31]
Vladimir Lenin was seen in his MoscowKremlin office digging through papers in October 1923 while he was critically ill in Gorki.[32] Another mystical story involved Soviet author Yevgeny Petrov served as inspiration for the film Envelope (2012) starring Kevin Spacey. Paranormal author Rodney Davies has written a book on the history of bilocation.[33]

In popular culture[edit]

See also[edit]

References[edit]

  1. Jump up ^Wikisource-logo.svg"Bilocation" in the 1913 Catholic Encyclopedia.
  2. Jump up ^McGoven, Una (2007). Chambers Dictionary of the Unexplained. Chambers (published December 19, 2007). p. 68. ISBN 978-0-550-10215-7. 
  3. Jump up ^Spence, Lewis (2003) "Encyclopedia of Occultism and Parapsychology: Part 2", Kessinger Publishing, ISBN 0-7661-2817-2
  4. Jump up ^American Society for Psychical Research (1907) "An interesting case of Bilocation", American Society for Psychical Research, The Journal of the American Society for Psychical Research, V44-45
  5. ^ Jump up to: abcMcEvilley, Thomas (2002). The Shape of Ancient Thought: Comparative Studies in Greek and Indian Philosophies. Allworth Communications. pp. 102, 262. ISBN 1-58115-203-5. 
  6. ^ Jump up to: abcdRiedweg, Christoph; Steven Rendall (2005). Pythagoras: His Life, Teaching, and Influence. Cornell University Press. p. 4. ISBN 0-8014-4240-0. 
  7. ^ Jump up to: abDodds, E. R. (2004). The Greeks and the Irrational. University of California Press. p. 145. ISBN 978-0-520-24230-2. 
  8. ^ Jump up to: abcZnamenski, Andrei A. (2004). Shamanism: Critical Concepts in Sociology. New York: Routledge. pp. 248–249. ISBN 0-415-33248-6. 
  9. Jump up ^Fenn, Richard K.; Donald Capps (1995). On Losing the Soul: Essays in the Social Psychology of Religion. SUNY Press. pp. 243–4. ISBN 0-7914-2493-6. 
  10. ^ Jump up to: abGardner, J., Faiths of the Word, cited in Tylor Sir, Edward Burnett (1920). Primitive Culture: Researches Into the Development of Mythology, Philosophy, Religion, Language, Art, and Custom. J. Murray. p. 448. ISBN 1-112-19097-X. 
  11. ^ Jump up to: abYork, Michael (2005). Pagan Theology: Paganism as a World Religion. NYU Press. p. 41. ISBN 0-8147-9708-3. 
  12. Jump up ^Synge, John Millington; Tim Robinson (1992). The Aran Islands. Penguin Classics. p. 148. ISBN 0-14-018432-5. 
  13. Jump up ^Harris, Dean W. R. (2006). Essays in Occultism, Spiritism and Demonology. Kessinger Publishing. pp. 46–66. ISBN 1-4286-0202-X. 
  14. Jump up ^Olliver, C. W. Analysis of Magic and Witchcraft. Kessinger Publishing, 2003. pp. 117, 155–6. ISBN 0-7661-5699-0. 
  15. ^ Jump up to: abOlcott, Henry Steel (1895). Old Diary Leaves: The True Story of the Theosophical Society. G. P. Putnam's Sons. p. 388. ISBN 0-524-07951-X. 
  16. Jump up ^LeShan, Lawrence L. (2004). The World of the Paranormal: The Next Frontier. Allworth Communications, Inc.,. pp. 51, 121. ISBN 1-58115-360-0. 
  17. Jump up ^Ramsland, Katherine (2002). Ghost: Investigating the Other Side. Macmillan. p. 27. ISBN 0-312-98373-5. 
  18. Jump up ^Seymour, Percy (2003). The Third Level of Reality: A Unified Theory of the Paranormal. Cosimo, Inc. p. 146. ISBN 1-931044-47-3. 
  19. Jump up ^Yoga Sutras of Patanjali cited in Yogananda, Paramahansa. Autobiography of a Yogi. Diamond Pocket Books. p. 29. ISBN 81-902562-0-3. 
  20. Jump up ^Yoga Sutras of Patanjali cited in O'Brien, Justin (1996). A Meeting of Mystic Paths: Christianity and Yoga. Yes International Publishers. pp. 29, 140. ISBN 0-936663-14-6. 
  21. Jump up ^Comfort, Alex (1984). Reality and Empathy: Physics, Mind, and Science in the 21st Century. SUNY Press. p. 42. ISBN 0-87395-762-8. 
  22. Jump up ^Vetterling, Herman (2003). Illuminate of Gorlitz Or Jakob Bohme's Life and Philosophy Part 3: V. 3. Kessinger Publishing. p. 967. ISBN 0-7661-4788-6. 
  23. Jump up ^Prophet, Elizabeth Clare (2001). The Masters and the Spiritual Path. Summit University Press. p. 331. ISBN 0-922729-64-6. 
  24. Jump up ^Waterfield, Robin (2002). Rene Guenon and the Future of the West: The Life and Writings of a 20th-Century Metaphysician. Sophia Perennis. p. 72. ISBN 0-900588-87-X. 
  25. Jump up ^Hollenback, Jess Byron (1996). Mysticism: Experience, Response, and Empowerment. Penn State Press. p. 137. ISBN 0-271-01552-7. 
  26. Jump up ^Herzog, Johann Jakob; Philip Schaff, Samuel Macauley Jackson, Albert Hauck, Charles Colebrook Sherman, George William Gilmore, Lefferts A. Loetscher (1910). The New Schaff-Herzog Encyclopedia of Religious Knowledge: Embracing Biblical, Historical, Doctrinal, and Practical Theology and Biblical, Theological, and Ecclesiastical Biography from the Earliest Times to the Present Day. Funk and Wagnalls Company. p. 69. 
  27. Jump up ^Hastings, James; John Alexander Selbie; Louis Herbert Gray (1917). Encyclopaedia of Religion and Ethics. T. & T. Clark. p. 101. 
  28. Jump up ^Samuel, Gabriella (2007). The Kabbalah Handbook: A Concise Encyclopedia of Terms and Concepts in Jewish Mysticism. Jeremy P. Tarcher. p. 51. ISBN 1-58542-560-5. 
  29. Jump up ^Day, Malcolm (September 2002). "Blood brother: Padre Pio". Fortean Times. 
  30. Jump up ^This holy virgin burned with a most ardent love for God and for the salvation of souls. One day, she beheld in a vision all the nations of the world. She saw the greater part of men were deprived of God's grace, and running headlong to everlasting perdition. She saw how the Indians of Mexico put fewer obstacles to the grace of conversion than any other nation who were out of the Catholic Church, and how God, on this account, was ready to show mercy to them. Hence she redoubled her prayers and penances to obtain for them the grace of conversion. God heard her prayers. He commanded her to teach the Catholic religion to those Mexican Indians. From that time, she appeared, by way of bilocation, to the savages, not less than five hundred times, instructing them in all the truths of our holy religion, and performing miracles in confirmation of these truths. When all were converted to the faith, she told them that religious priests would be sent by God to receive them into the Church by baptism. As she had told, so it happened. God, in his mercy, sent to these good Indians several Franciscan fathers, who were greatly astonished when they found those savages fully instructed in the Catholic doctrine. When they asked the Indians who had instructed them, they were told that a holy virgin appeared among them many times, and taught them the Catholic religion and confirmed it by miracles. (Life of the Venerable Mary of Jesus of Agreda, § xii.) Thus those good Indians were brought miraculously to the knowledge of the true religion in the Catholic Church, because they followed their conscience in observing the natural law. Muller, Michael. The Catholic Dogma: "Extra Ecclesiam Nullus omnino Salvatur"
  31. Jump up ^Booth Martin (2000) "A Magick Life: Biography of Aleister Crowley", Hodder & Stoughton Ltd, ISBN 0-340-71805-6
  32. Jump up ^"Strange but True". LIFE Books (Time Home Entertainment Inc) 12 (6): Page 56. April 20, 2012. 
  33. Jump up ^Rodney Davies. (2001). Doubles: The Enigma of the Second Self. Robert Hale Ltd. ISBN 978-0709061182

Quantum Mechanics

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The more "exotic" interpretations of Quantum Mechanics have well-known relevance to parapsychology, and mysticism.




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Quantum mechanics (QM – also known as quantum physics, or quantum theory) is a branch of physics which deals with physical phenomena at nanoscopic scales where the action is on the order of the Planck constant. It departs from classical mechanics primarily at the quantum realm of atomic and subatomic length scales. Quantum mechanics provides a mathematical description of much of the dual particle-like and wave-like behavior and interactions of energy and matter. Quantum mechanics provides a substantially useful framework for many features of the modern periodic table of elements including the behavior of atoms during chemical bonding and has played a significant role in the development of many modern technologies.
In advanced topics of quantum mechanics, some of these behaviors are macroscopic (see macroscopic quantum phenomena) and emerge at only extreme (i.e., very low or very high) energies or temperatures (such as in the use of superconducting magnets). For example, the angular momentum of an electron bound to an atom or molecule is quantized. In contrast, the angular momentum of an unbound electron is not quantized. In the context of quantum mechanics, the wave–particle duality of energy and matter and the uncertainty principle provide a unified view of the behavior of photons, electrons, and other atomic-scale objects.
The mathematical formulations of quantum mechanics are abstract. A mathematical function, the wavefunction, provides information about the probability amplitude of position, momentum, and other physical properties of a particle. Mathematical manipulations of the wavefunction usually involve bra–ket notation which requires an understanding of complex numbers and linear functionals. The wavefunction formulation treats the particle as a quantum harmonic oscillator, and the mathematics is akin to that describing acoustic resonance. Many of the results of quantum mechanics are not easily visualized in terms of classical mechanics. For instance, in a quantum mechanical model the lowest energy state of a system, the ground state, is non-zero as opposed to a more "traditional" ground state with zero kinetic energy (all particles at rest). Instead of a traditional static, unchanging zero energy state, quantum mechanics allows for far more dynamic, chaotic possibilities, according to John Wheeler.
The earliest versions of quantum mechanics were formulated in the first decade of the 20th century. About this time, the atomic theory and the corpuscular theory of light (as updated by Einstein) first came to be widely accepted as scientific fact; these latter theories can be viewed as quantum theories of matter and electromagnetic radiation, respectively. Early quantum theory was significantly reformulated in the mid-1920s by Werner Heisenberg, Max Born and Pascual Jordan, (matrix mechanics); Louis de Broglie and Erwin Schrödinger (wave mechanics); and Wolfgang Pauli and Satyendra Nath Bose (statistics of subatomic particles). Moreover, the Copenhagen interpretation of Niels Bohr became widely accepted. By 1930, quantum mechanics had been further unified and formalized by the work of David Hilbert, Paul Dirac and John von Neumann[1] with a greater emphasis placed on measurement in quantum mechanics, the statistical nature of our knowledge of reality, and philosophical speculation about the role of the observer. Quantum mechanics has since permeated throughout many aspects of 20th-century physics and other disciplines including quantum chemistry, quantum electronics, quantum optics, and quantum information science. Much 19th-century physics has been re-evaluated as the "classical limit" of quantum mechanics and its more advanced developments in terms of quantum field theory, string theory, and speculative quantum gravity theories.
The name quantum mechanics derives from the observation that some physical quantities can change only in discrete amounts (Latin quanta), and not in a continuous (cf.analog) way.


History[edit]

Scientific inquiry into the wave nature of light began in the 17th and 18th centuries when scientists such as Robert Hooke, Christiaan Huygens and Leonhard Euler proposed a wave theory of light based on experimental observations.[2] In 1803, Thomas Young, an English polymath, performed the famous double-slit experiment that he later described in a paper entitled "On the nature of light and colours". This experiment played a major role in the general acceptance of the wave theory of light.
In 1838, with the discovery of cathode rays by Michael Faraday, these studies were followed by the 1859 statement of the black-body radiation problem by Gustav Kirchhoff, the 1877 suggestion by Ludwig Boltzmann that the energy states of a physical system can be discrete, and the 1900 quantum hypothesis of Max Planck.[3] Planck's hypothesis that energy is radiated and absorbed in discrete "quanta" (or "energy elements") precisely matched the observed patterns of black-body radiation.
In 1896, Wilhelm Wien empirically determined a distribution law of black-body radiation,[4] known as Wien's law in his honor. Ludwig Boltzmann independently arrived at this result by considerations of Maxwell's equations. However, it was valid only at high frequencies, and underestimated the radiance at low frequencies. Later, Max Planck corrected this model using Boltzmann statistical interpretation of thermodynamics and proposed what is now called Planck's law, which led to the development of quantum mechanics.
Among the first to study quantum phenomena in nature were Arthur Compton, C.V. Raman, Pieter Zeeman, each of whom has a quantum effect named after him. Robert A. Millikan studied the Photoelectric effect experimentally and Albert Einstein developed a theory for it. At the same time Niels Bohr developed his theory of the atomic structure which was later confirmed by the experiments of Henry Moseley. In 1913, Peter Debye extended Niels Bohr's theory of atomic structure, introducing elliptical orbits, a concept also introduced by Arnold Sommerfeld.[5] This phase is known as Old quantum theory.
According to Planck, each energy element, E, is proportional to its frequency, ν:
 E = h \nu\
Planck is considered the father of the Quantum Theory
where h is Planck's constant. Planck (cautiously) insisted that this was simply an aspect of the processes of absorption and emission of radiation and had nothing to do with the physical reality of the radiation itself.[6] In fact, he considered his quantum hypothesis a mathematical trick to get the right answer rather than a sizeable discovery.[citation needed] However, in 1905 Albert Einstein interpreted Planck's quantum hypothesis realistically and used it to explain the photoelectric effect in which shining light on certain materials can eject electrons from the material.
The foundations of quantum mechanics were established during the first half of the 20th century by Max Planck, Niels Bohr, Werner Heisenberg, Louis de Broglie, Arthur Compton, Albert Einstein, Erwin Schrödinger, Max Born, John von Neumann, Paul Dirac, Enrico Fermi, Wolfgang Pauli, Max von Laue, Freeman Dyson, David Hilbert, Wilhelm Wien, Satyendra Nath Bose, Arnold Sommerfeld and others. In the mid-1920s, developments in quantum mechanics led to its becoming the standard formulation for atomic physics. In the summer of 1925, Bohr and Heisenberg published results that closed the "Old Quantum Theory". Out of deference to their particle-like behavior in certain processes and measurements, light quanta came to be called photons (1926). From Einstein's simple postulation was born a flurry of debating, theorizing, and testing. Thus the entire field of quantum physics emerged, leading to its wider acceptance at the Fifth Solvay Conference in 1927.
The other exemplar that led to quantum mechanics was the study of electromagnetic waves, such as visible and ultraviolet light. When it was found in 1900 by Max Planck that the energy of waves could be described as consisting of small packets or "quanta", Albert Einstein further developed this idea to show that an electromagnetic wave such as light could also be described as a particle (later called the photon) with a discrete quantum of energy that was dependent on its frequency.[7] Einstein was able to use the photon theory of light to explain the photoelectric effect for which he won the 1921 Nobel Prize in Physics. This led to a theory of unity between subatomic particles and electromagnetic waves in which particles and waves are neither simply particle nor wave but have certain properties of each. This originated the concept of wave–particle duality.
While quantum mechanics traditionally described the world of the very small, it is also needed to explain certain recently investigated macroscopic systems such as superconductors, superfluids, and large organic molecules.[8]
The word quantum derives from the Latin, meaning "how great" or "how much".[9] In quantum mechanics, it refers to a discrete unit that quantum theory assigns to certain physical quantities, such as the energy of an atom at rest (see Figure 1). The discovery that particles are discrete packets of energy with wave-like properties led to the branch of physics dealing with atomic and sub-atomic systems which is today called quantum mechanics. It underlies the mathematical framework of many fields of physics and chemistry, including condensed matter physics, solid-state physics, atomic physics, molecular physics, computational physics, computational chemistry, quantum chemistry, particle physics, nuclear chemistry, and nuclear physics.[10] Some fundamental aspects of the theory are still actively studied.[11]
Quantum mechanics is essential to understanding the behavior of systems at atomic length scales and smaller. If the physical nature of an atom was solely described by classical mechanics electrons would not "orbit" the nucleus since orbiting electrons emit radiation (due to circular motion) and would eventually collide with the nucleus due to this loss of energy. This framework was unable to explain the stability of atoms. Instead, electrons remain in an uncertain, non-deterministic, "smeared", probabilistic, wave–particle orbital about the nucleus, defying the traditional assumptions of classical mechanics and electromagnetism.[12]
Quantum mechanics was initially developed to provide a better explanation and description of the atom, especially the differences in the spectra of light emitted by different isotopes of the same element, as well as subatomic particles. In short, the quantum-mechanical atomic model has succeeded spectacularly in the realm where classical mechanics and electromagnetism falter.
Broadly speaking, quantum mechanics incorporates four classes of phenomena for which classical physics cannot account:

Mathematical formulations[edit]

In the mathematically rigorous formulation of quantum mechanics developed by Paul Dirac,[13]David Hilbert,[14]John von Neumann,[15] and Hermann Weyl[16] the possible states of a quantum mechanical system are represented by unit vectors (called "state vectors"). Formally, these reside in a complexseparableHilbert space—variously called the "state space" or the "associated Hilbert space" of the system—that is well defined up to a complex number of norm 1 (the phase factor). In other words, the possible states are points in the projective space of a Hilbert space, usually called the complex projective space. The exact nature of this Hilbert space is dependent on the system—for example, the state space for position and momentum states is the space of square-integrable functions, while the state space for the spin of a single proton is just the product of two complex planes. Each observable is represented by a maximally Hermitian (precisely: by a self-adjoint) linear operator acting on the state space. Each eigenstate of an observable corresponds to an eigenvector of the operator, and the associated eigenvalue corresponds to the value of the observable in that eigenstate. If the operator's spectrum is discrete, the observable can attain only those discrete eigenvalues.
In the formalism of quantum mechanics, the state of a system at a given time is described by a complexwave function, also referred to as state vector in a complex vector space.[17] This abstract mathematical object allows for the calculation of probabilities of outcomes of concrete experiments. For example, it allows one to compute the probability of finding an electron in a particular region around the nucleus at a particular time. Contrary to classical mechanics, one can never make simultaneous predictions of conjugate variables, such as position and momentum, with accuracy. For instance, electrons may be considered (to a certain probability) to be located somewhere within a given region of space, but with their exact positions unknown. Contours of constant probability, often referred to as "clouds", may be drawn around the nucleus of an atom to conceptualize where the electron might be located with the most probability. Heisenberg's uncertainty principle quantifies the inability to precisely locate the particle given its conjugate momentum.[18]
According to one interpretation, as the result of a measurement the wave function containing the probability information for a system collapses from a given initial state to a particular eigenstate. The possible results of a measurement are the eigenvalues of the operator representing the observable—which explains the choice of Hermitian operators, for which all the eigenvalues are real. The probability distribution of an observable in a given state can be found by computing the spectral decomposition of the corresponding operator. Heisenberg's uncertainty principle is represented by the statement that the operators corresponding to certain observables do not commute.
The probabilistic nature of quantum mechanics thus stems from the act of measurement. This is one of the most difficult aspects of quantum systems to understand. It was the central topic in the famous Bohr-Einstein debates, in which the two scientists attempted to clarify these fundamental principles by way of thought experiments. In the decades after the formulation of quantum mechanics, the question of what constitutes a "measurement" has been extensively studied. Newer interpretations of quantum mechanics have been formulated that do away with the concept of "wavefunction collapse" (see, for example, the relative state interpretation). The basic idea is that when a quantum system interacts with a measuring apparatus, their respective wavefunctions become entangled, so that the original quantum system ceases to exist as an independent entity. For details, see the article on measurement in quantum mechanics.[19]
Generally, quantum mechanics does not assign definite values. Instead, it makes a prediction using a probability distribution; that is, it describes the probability of obtaining the possible outcomes from measuring an observable. Often these results are skewed by many causes, such as dense probability clouds. Probability clouds are approximate, but better than the Bohr model, whereby electron location is given by a probability function, the wave functioneigenvalue, such that the probability is the squared modulus of the complex amplitude, or quantum state nuclear attraction.[20][21] Naturally, these probabilities will depend on the quantum state at the "instant" of the measurement. Hence, uncertainty is involved in the value. There are, however, certain states that are associated with a definite value of a particular observable. These are known as eigenstates of the observable ("eigen" can be translated from German as meaning "inherent" or "characteristic").[22]
In the everyday world, it is natural and intuitive to think of everything (every observable) as being in an eigenstate. Everything appears to have a definite position, a definite momentum, a definite energy, and a definite time of occurrence. However, quantum mechanics does not pinpoint the exact values of a particle's position and momentum (since they are conjugate pairs) or its energy and time (since they too are conjugate pairs); rather, it provides only a range of probabilities in which that particle might be given its momentum and momentum probability. Therefore, it is helpful to use different words to describe states having uncertain values and states having definite values (eigenstates). Usually, a system will not be in an eigenstate of the observable (particle) we are interested in. However, if one measures the observable, the wavefunction will instantaneously be an eigenstate (or "generalized" eigenstate) of that observable. This process is known as wavefunction collapse, a controversial and much-debated process[23] that involves expanding the system under study to include the measurement device. If one knows the corresponding wave function at the instant before the measurement, one will be able to compute the probability of the wavefunction collapsing into each of the possible eigenstates. For example, the free particle in the previous example will usually have a wavefunction that is a wave packet centered around some mean position x0 (neither an eigenstate of position nor of momentum). When one measures the position of the particle, it is impossible to predict with certainty the result.[19] It is probable, but not certain, that it will be near x0, where the amplitude of the wave function is large. After the measurement is performed, having obtained some result x, the wave function collapses into a position eigenstate centered at x.[24]
The time evolution of a quantum state is described by the Schrödinger equation, in which the Hamiltonian (the operator corresponding to the total energy of the system) generates the time evolution. The time evolution of wave functions is deterministic in the sense that - given a wavefunction at an initial time - it makes a definite prediction of what the wavefunction will be at any later time.[25]
During a measurement, on the other hand, the change of the initial wavefunction into another, later wavefunction is not deterministic, it is unpredictable (i.e., random). A time-evolution simulation can be seen here.[26][27]
Wave functions change as time progresses. The Schrödinger equation describes how wavefunctions change in time, playing a role similar to Newton's second law in classical mechanics. The Schrödinger equation, applied to the aforementioned example of the free particle, predicts that the center of a wave packet will move through space at a constant velocity (like a classical particle with no forces acting on it). However, the wave packet will also spread out as time progresses, which means that the position becomes more uncertain with time. This also has the effect of turning a position eigenstate (which can be thought of as an infinitely sharp wave packet) into a broadened wave packet that no longer represents a (definite, certain) position eigenstate.[28]
Fig. 1: Probability densities corresponding to the wavefunctions of an electron in a hydrogen atom possessing definite energy levels (increasing from the top of the image to the bottom: n = 1, 2, 3, ...) and angular momenta (increasing across from left to right: s, p, d, ...). Brighter areas correspond to higher probability density in a position measurement. Such wavefunctions are directly comparable to Chladni's figures of acoustic modes of vibration in classical physics, and are modes of oscillation as well, possessing a sharp energy and, thus, a definite frequency. The angular momentum and energy are quantized, and take only discrete values like those shown (as is the case for resonant frequencies in acoustics)
Some wave functions produce probability distributions that are constant, or independent of time—such as when in a stationary state of constant energy, time vanishes in the absolute square of the wave function. Many systems that are treated dynamically in classical mechanics are described by such "static" wave functions. For example, a single electron in an unexcited atom is pictured classically as a particle moving in a circular trajectory around the atomic nucleus, whereas in quantum mechanics it is described by a static, spherically symmetric wavefunction surrounding the nucleus (Fig. 1) (note, however, that only the lowest angular momentum states, labeled s, are spherically symmetric).[29]
The Schrödinger equation acts on the entire probability amplitude, not merely its absolute value. Whereas the absolute value of the probability amplitude encodes information about probabilities, its phase encodes information about the interference between quantum states. This gives rise to the "wave-like" behavior of quantum states. As it turns out, analytic solutions of the Schrödinger equation are available for only a very small number of relatively simple model Hamiltonians, of which the quantum harmonic oscillator, the particle in a box, the hydrogen molecular ion, and the hydrogen atom are the most important representatives. Even the helium atom—which contains just one more electron than does the hydrogen atom—has defied all attempts at a fully analytic treatment.
There exist several techniques for generating approximate solutions, however. In the important method known as perturbation theory, one uses the analytic result for a simple quantum mechanical model to generate a result for a more complicated model that is related to the simpler model by (for one example) the addition of a weak potential energy. Another method is the "semi-classical equation of motion" approach, which applies to systems for which quantum mechanics produces only weak (small) deviations from classical behavior. These deviations can then be computed based on the classical motion. This approach is particularly important in the field of quantum chaos.

Mathematically equivalent formulations of quantum mechanics[edit]

There are numerous mathematically equivalent formulations of quantum mechanics. One of the oldest and most commonly used formulations is the "transformation theory" proposed by Paul Dirac, which unifies and generalizes the two earliest formulations of quantum mechanics - matrix mechanics (invented by Werner Heisenberg)[30] and wave mechanics (invented by Erwin Schrödinger).[31]
Especially since Werner Heisenberg was awarded the Nobel Prize in Physics in 1932 for the creation of quantum mechanics, the role of Max Born in the development of QM was overlooked until the 1954 Nobel award. The role is noted in a 2005 biography of Born, which recounts his role in the matrix formulation of quantum mechanics, and the use of probability amplitudes. Heisenberg himself acknowledges having learned matrices from Born, as published in a 1940 festschrift honoring Max Planck.[32] In the matrix formulation, the instantaneous state of a quantum system encodes the probabilities of its measurable properties, or "observables". Examples of observables include energy, position, momentum, and angular momentum. Observables can be either continuous (e.g., the position of a particle) or discrete (e.g., the energy of an electron bound to a hydrogen atom).[33] An alternative formulation of quantum mechanics is Feynman's path integral formulation, in which a quantum-mechanical amplitude is considered as a sum over all possible histories between the initial and final states. This is the quantum-mechanical counterpart of the action principle in classical mechanics.

Interactions with other scientific theories[edit]

The rules of quantum mechanics are fundamental. They assert that the state space of a system is a Hilbert space, and that observables of that system are Hermitian operators acting on that space—although they do not tell us which Hilbert space or which operators. These can be chosen appropriately in order to obtain a quantitative description of a quantum system. An important guide for making these choices is the correspondence principle, which states that the predictions of quantum mechanics reduce to those of classical mechanics when a system moves to higher energies or—equivalently—larger quantum numbers, i.e. whereas a single particle exhibits a degree of randomness, in systems incorporating millions of particles averaging takes over and, at the high energy limit, the statistical probability of random behaviour approaches zero. In other words, classical mechanics is simply a quantum mechanics of large systems. This "high energy" limit is known as the classical or correspondence limit. One can even start from an established classical model of a particular system, then attempt to guess the underlying quantum model that would give rise to the classical model in the correspondence limit.
List of unsolved problems in physics
In the correspondence limit of quantum mechanics: Is there a preferred interpretation of quantum mechanics? How does the quantum description of reality, which includes elements such as the "superposition of states" and "wavefunction collapse", give rise to the reality we perceive?
When quantum mechanics was originally formulated, it was applied to models whose correspondence limit was non-relativisticclassical mechanics. For instance, the well-known model of the quantum harmonic oscillator uses an explicitly non-relativistic expression for the kinetic energy of the oscillator, and is thus a quantum version of the classical harmonic oscillator.
Early attempts to merge quantum mechanics with special relativity involved the replacement of the Schrödinger equation with a covariant equation such as the Klein–Gordon equation or the Dirac equation. While these theories were successful in explaining many experimental results, they had certain unsatisfactory qualities stemming from their neglect of the relativistic creation and annihilation of particles. A fully relativistic quantum theory required the development of quantum field theory, which applies quantization to a field (rather than a fixed set of particles). The first complete quantum field theory, quantum electrodynamics, provides a fully quantum description of the electromagnetic interaction. The full apparatus of quantum field theory is often unnecessary for describing electrodynamic systems. A simpler approach, one that has been employed since the inception of quantum mechanics, is to treat charged particles as quantum mechanical objects being acted on by a classical electromagnetic field. For example, the elementary quantum model of the hydrogen atom describes the electric field of the hydrogen atom using a classical \scriptstyle -e^2/(4 \pi\ \epsilon_{_0}\ r)Coulomb potential. This "semi-classical" approach fails if quantum fluctuations in the electromagnetic field play an important role, such as in the emission of photons by charged particles.
Quantum field theories for the strong nuclear force and the weak nuclear force have also been developed. The quantum field theory of the strong nuclear force is called quantum chromodynamics, and describes the interactions of subnuclear particles such as quarks and gluons. The weak nuclear force and the electromagnetic force were unified, in their quantized forms, into a single quantum field theory (known as electroweak theory), by the physicists Abdus Salam, Sheldon Glashow and Steven Weinberg. These three men shared the Nobel Prize in Physics in 1979 for this work.[34]
It has proven difficult to construct quantum models of gravity, the remaining fundamental force. Semi-classical approximations are workable, and have led to predictions such as Hawking radiation. However, the formulation of a complete theory of quantum gravity is hindered by apparent incompatibilities between general relativity (the most accurate theory of gravity currently known) and some of the fundamental assumptions of quantum theory. The resolution of these incompatibilities is an area of active research, and theories such as string theory are among the possible candidates for a future theory of quantum gravity.
Classical mechanics has also been extended into the complex domain, with complex classical mechanics exhibiting behaviors similar to quantum mechanics.[35]

Quantum mechanics and classical physics[edit]

Predictions of quantum mechanics have been verified experimentally to an extremely high degree of accuracy.[36] According to the correspondence principle between classical and quantum mechanics, all objects obey the laws of quantum mechanics, and classical mechanics is just an approximation for large systems of objects (or a statistical quantum mechanics of a large collection of particles).[37] The laws of classical mechanics thus follow from the laws of quantum mechanics as a statistical average at the limit of large systems or large quantum numbers.[38] However, chaotic systems do not have good quantum numbers, and quantum chaos studies the relationship between classical and quantum descriptions in these systems.
Quantum coherence is an essential difference between classical and quantum theories as illustrated by the Einstein–Podolsky–Rosen (EPR) paradox— an attempt to disprove quantum mechanics by an appeal to local realism.[39]Quantum interference involves adding together probability amplitudes, whereas classical "waves" infer that there is an adding together of intensities. For microscopic bodies, the extension of the system is much smaller than the coherence length, which gives rise to long-range entanglement and other nonlocal phenomena characteristic of quantum systems.[40] Quantum coherence is not typically evident at macroscopic scales, though an exception to this rule may occur at extremely low temperatures (i.e. approaching absolute zero) at which quantum behavior may manifest itself macroscopically.[41] This is in accordance with the following observations:
  • Many macroscopic properties of a classical system are a direct consequence of the quantum behavior of its parts. For example, the stability of bulk matter (consisting of atoms and molecules which would quickly collapse under electric forces alone), the rigidity of solids, and the mechanical, thermal, chemical, optical and magnetic properties of matter are all results of the interaction of electric charges under the rules of quantum mechanics.[42]
  • While the seemingly "exotic" behavior of matter posited by quantum mechanics and relativity theory become more apparent when dealing with particles of extremely small size or velocities approaching the speed of light, the laws of classical, often considered "Newtonian", physics remain accurate in predicting the behavior of the vast majority of "large" objects (on the order of the size of large molecules or bigger) at velocities much smaller than the velocity of light.[43]

Relativity and quantum mechanics[edit]

Even with the defining postulates of both Einstein's theory of general relativity and quantum theory being indisputably supported by rigorous and repeated empirical evidence and while they do not directly contradict each other theoretically (at least with regard to their primary claims), they have proven extremely difficult to incorporate into one consistent, cohesive model.[44]
Einstein himself is well known for rejecting some of the claims of quantum mechanics. While clearly contributing to the field, he did not accept many of the more "philosophical consequences and interpretations" of quantum mechanics, such as the lack of deterministic causality. He is famously quoted as saying, in response to this aspect, "My God does not play with dice". He also had difficulty with the assertion that a single subatomic particle can occupy numerous areas of space at one time. However, he was also the first to notice some of the apparently exotic consequences of entanglement, and used them to formulate the Einstein–Podolsky–Rosen paradox in the hope of showing that quantum mechanics had unacceptable implications if taken as a complete description of physical reality. This was 1935, but in 1964 it was shown by John Bell (see Bell inequality) that - although Einstein was correct in identifying seemingly paradoxical implications of quantum mechanical nonlocality - these implications could be experimentally tested. Alain Aspect's initial experiments in 1982, and many subsequent experiments since, have definitively verified quantum entanglement.
According to the paper of J. Bell and the Copenhagen interpretation—the common interpretation of quantum mechanics by physicists since 1927 - and contrary to Einstein's ideas, quantum mechanics was not, at the same time a "realistic" theory and a "local" theory.
The Einstein–Podolsky–Rosen paradox shows in any case that there exist experiments by which one can measure the state of one particle and instantaneously change the state of its entangled partner - although the two particles can be an arbitrary distance apart. However, this effect does not violate causality, since no transfer of information happens. Quantum entanglement forms the basis of quantum cryptography, which is used in high-security commercial applications in banking and government.
Gravity is negligible in many areas of particle physics, so that unification between general relativity and quantum mechanics is not an urgent issue in those particular applications. However, the lack of a correct theory of quantum gravity is an important issue in cosmology and the search by physicists for an elegant "Theory of Everything" (TOE). Consequently, resolving the inconsistencies between both theories has been a major goal of 20th and 21st century physics. Many prominent physicists, including Stephen Hawking, have labored for many years in the attempt to discover a theory underlying everything. This TOE would combine not only the different models of subatomic physics, but also derive the four fundamental forces of nature - the strong force, electromagnetism, the weak force, and gravity - from a single force or phenomenon. While Stephen Hawking was initially a believer in the Theory of Everything, after considering Gödel's Incompleteness Theorem, he has concluded that one is not obtainable, and has stated so publicly in his lecture "Gödel and the End of Physics" (2002).[45]

Attempts at a unified field theory[edit]

The quest to unify the fundamental forces through quantum mechanics is still ongoing. Quantum electrodynamics (or "quantum electromagnetism"), which is currently (in the perturbative regime at least) the most accurately tested physical theory,[46][unreliable source](blog) has been successfully merged with the weak nuclear force into the electroweak force and work is currently being done to merge the electroweak and strong force into the electrostrong force. Current predictions state that at around 1014 GeV the three aforementioned forces are fused into a single unified field,[47] Beyond this "grand unification", it is speculated that it may be possible to merge gravity with the other three gauge symmetries, expected to occur at roughly 1019 GeV. However — and while special relativity is parsimoniously incorporated into quantum electrodynamics — the expanded general relativity, currently the best theory describing the gravitation force, has not been fully incorporated into quantum theory. One of the leading authorities continuing the search for a coherent TOE is Edward Witten, a theoretical physicist who formulated the groundbreaking M-theory, which is an attempt at describing the supersymmetrical based string theory. M-theory posits that our apparent 4-dimensional spacetime is, in reality, actually an 11-dimensional spacetime containing 10 spatial dimensions and 1 time dimension, although 7 of the spatial dimensions are - at lower energies - completely "compactified" (or infinitely curved) and not readily amenable to measurement or probing.
Another popular theory is Loop quantum gravity (LQG), a theory that describes the quantum properties of gravity. It is also a theory of quantum space and quantum time, because in general relativity the geometry of spacetime is a manifestation of gravity. LQG is an attempt to merge and adapt standard quantum mechanics and standard general relativity. The main output of the theory is a physical picture of space where space is granular. The granularity is a direct consequence of the quantization. It has the same nature of the granularity of the photons in the quantum theory of electromagnetism or the discrete levels of the energy of the atoms. But here it is space itself which is discrete. More precisely, space can be viewed as an extremely fine fabric or network "woven" of finite loops. These networks of loops are called spin networks. The evolution of a spin network over time, is called a spin foam. The predicted size of this structure is the Planck length, which is approximately 1.616×10−35 m. According to theory, there is no meaning to length shorter than this (cf. Planck scale energy). Therefore LQG predicts that not just matter, but also space itself, has an atomic structure. Loop quantum Gravity was first proposed by Carlo Rovelli.

Philosophical implications[edit]

Since its inception, the many counter-intuitive aspects and results of quantum mechanics have provoked strong philosophical debates and many interpretations. Even fundamental issues, such as Max Born's basic rules concerning probability amplitudes and probability distributions took decades to be appreciated by society and many leading scientists. Richard Feynman once said, "I think I can safely say that nobody understands quantum mechanics."[48] According to Steven Weinberg, "There is now in my opinion no entirely satisfactory interpretation of quantum mechanics."[49]
The Copenhagen interpretation - due largely to the Danish theoretical physicist Niels Bohr - remains the quantum mechanical formalism that is currently most widely accepted amongst physicists, some 75 years after its enunciation. According to this interpretation, the probabilistic nature of quantum mechanics is not a temporary feature which will eventually be replaced by a deterministic theory, but instead must be considered a final renunciation of the classical idea of "causality". It is also believed therein that any well-defined application of the quantum mechanical formalism must always make reference to the experimental arrangement, due to the complementarity nature of evidence obtained under different experimental situations.
Albert Einstein, himself one of the founders of quantum theory, disliked this loss of determinism in measurement. Einstein held that there should be a local hidden variable theory underlying quantum mechanics and, consequently, that the present theory was incomplete. He produced a series of objections to the theory, the most famous of which has become known as the Einstein–Podolsky–Rosen paradox. John Bell showed that this "EPR" paradox led to experimentally testable differences between quantum mechanics and local realistic theories. Experiments have been performed confirming the accuracy of quantum mechanics, thereby demonstrating that the physical world cannot be described by any local realistic theory.[50] The Bohr-Einstein debates provide a vibrant critique of the Copenhagen Interpretation from an epistemological point of view.
The Everett many-worlds interpretation, formulated in 1956, holds that all the possibilities described by quantum theory simultaneously occur in a multiverse composed of mostly independent parallel universes.[51] This is not accomplished by introducing some "new axiom" to quantum mechanics, but on the contrary, by removing the axiom of the collapse of the wave packet. All of the possible consistent states of the measured system and the measuring apparatus (including the observer) are present in a real physical - not just formally mathematical, as in other interpretations - quantum superposition. Such a superposition of consistent state combinations of different systems is called an entangled state. While the multiverse is deterministic, we perceive non-deterministic behavior governed by probabilities, because we can observe only the universe (i.e., the consistent state contribution to the aforementioned superposition) that we, as observers, inhabit. Everett's interpretation is perfectly consistent with John Bell's experiments and makes them intuitively understandable. However, according to the theory of quantum decoherence, these "parallel universes" will never be accessible to us. The inaccessibility can be understood as follows: once a measurement is done, the measured system becomes entangled with both the physicist who measured it and a huge number of other particles, some of which are photons flying away at the speed of light towards the other end of the universe. In order to prove that the wave function did not collapse, one would have to bring all these particles back and measure them again, together with the system that was originally measured. Not only is this completely impractical, but even if one could theoretically do this, it would have to destroy any evidence that the original measurement took place (to include the physicist's memory!); in light of these Bell tests, Cramer (1986) formulated his transactional interpretation.[52]Relational quantum mechanics appeared in the late 1990s as the modern derivative of the Copenhagen Interpretation.

Applications[edit]

Quantum mechanics had enormous[53] success in explaining many of the features of our world. Quantum mechanics is often the only tool available that can reveal the individual behaviors of the subatomic particles that make up all forms of matter (electrons, protons, neutrons, photons, and others). Quantum mechanics has strongly influenced string theories, candidates for a Theory of Everything (see reductionism).
Quantum mechanics is also critically important for understanding how individual atoms combine covalently to form molecules. The application of quantum mechanics to chemistry is known as quantum chemistry. Relativistic quantum mechanics can, in principle, mathematically describe most of chemistry. Quantum mechanics can also provide quantitative insight into ionic and covalent bonding processes by explicitly showing which molecules are energetically favorable to which others, and the magnitudes of the energies involved.[54] Furthermore, most of the calculations performed in modern computational chemistry rely on quantum mechanics.
A working mechanism of a resonant tunneling diode device, based on the phenomenon of quantum tunneling through potential barriers
A great deal of modern technological inventions operate at a scale where quantum effects are significant. Examples include the laser, the transistor (and thus the microchip), the electron microscope, and magnetic resonance imaging (MRI). The study of semiconductors led to the invention of the diode and the transistor, which are indispensable parts of modern electronics systems and devices.
Researchers are currently seeking robust methods of directly manipulating quantum states. Efforts are being made to more fully develop quantum cryptography, which will theoretically allow guaranteed secure transmission of information. A more distant goal is the development of quantum computers, which are expected to perform certain computational tasks exponentially faster than classical computers. Another active research topic is quantum teleportation, which deals with techniques to transmit quantum information over arbitrary distances.
Quantum tunneling is vital to the operation of many devices - even in the simple light switch, as otherwise the electrons in the electric current could not penetrate the potential barrier made up of a layer of oxide. Flash memory chips found in USB drives use quantum tunneling to erase their memory cells.
While quantum mechanics primarily applies to the atomic regimes of matter and energy, some systems exhibit quantum mechanical effects on a large scale - superfluidity, the frictionless flow of a liquid at temperatures near absolute zero, is one well-known example. Quantum theory also provides accurate descriptions for many previously unexplained phenomena, such as black-body radiation and the stability of the orbitals of electrons in atoms. It has also given insight into the workings of many different biological systems, including smell receptors and protein structures.[55] Recent work on photosynthesis has provided evidence that quantum correlations play an essential role in this basic fundamental process of the plant kingdom.[56] Even so, classical physics can often provide good approximations to results otherwise obtained by quantum physics, typically in circumstances with large numbers of particles or large quantum numbers.

Examples[edit]

Free particle[edit]

For example, consider a free particle. In quantum mechanics, there is wave–particle duality, so the properties of the particle can be described as the properties of a wave. Therefore, its quantum state can be represented as a wave of arbitrary shape and extending over space as a wave function. The position and momentum of the particle are observables. The Uncertainty Principle states that both the position and the momentum cannot simultaneously be measured with complete precision. However, one can measure the position (alone) of a moving free particle, creating an eigenstate of position with a wavefunction that is very large (a Dirac delta) at a particular position x, and zero everywhere else. If one performs a position measurement on such a wavefunction, the resultant x will be obtained with 100% probability (i.e., with full certainty, or complete precision). This is called an eigenstate of position—or, stated in mathematical terms, a generalized position eigenstate (eigendistribution). If the particle is in an eigenstate of position, then its momentum is completely unknown. On the other hand, if the particle is in an eigenstate of momentum, then its position is completely unknown.[57] In an eigenstate of momentum having a plane wave form, it can be shown that the wavelength is equal to h/p, where h is Planck's constant and p is the momentum of the eigenstate.[58]
3D confined electron wave functions for each eigenstate in a Quantum Dot. Here, rectangular and triangular-shaped quantum dots are shown. Energy states in rectangular dots are more ‘s-type’ and ‘p-type’. However, in a triangular dot, the wave functions are mixed due to confinement symmetry.

Step potential[edit]

Scattering at a finite potential step of height V0, shown in green. The amplitudes and direction of left- and right-moving waves are indicated. Yellow is the incident wave, blue are reflected and transmitted waves, red does not occur. E> V0 for this figure.
The potential in this case is given by:
V(x)= \begin{cases} 0, & x < 0, \\ V_0, & x \ge 0. \end{cases}
The solutions are superpositions of left- and right-moving waves:
\psi_1(x)= \frac{1}{\sqrt{k_1}} \left(A_\rightarrow e^{i k_1 x} + A_\leftarrow e^{-ik_1x}\right)\quad x<0
\psi_2(x)= \frac{1}{\sqrt{k_2}} \left(B_\rightarrow e^{i k_2 x} + B_\leftarrow e^{-ik_2x}\right)\quad x>0
where the wave vectors are related to the energy via
k_1=\sqrt{2m E/\hbar^2}, and
k_2=\sqrt{2m (E-V_0)/\hbar^2}
with coefficients A and B determined from the boundary conditions and by imposing a continuous derivative on the solution.
Each term of the solution can be interpreted as an incident, reflected, or transmitted component of the wave, allowing the calculation of transmission and reflection coefficients. Notably, in contrast to classical mechanics, incident particles with energies greater than the potential step are partially reflected.

Rectangular potential barrier[edit]

This is a model for the quantum tunneling effect which plays an important role in the performance of modern technologies such as flash memory and scanning tunneling microscopy. Quantum tunneling is central to physical phenomena involved in superlattices.

Particle in a box[edit]

1-dimensional potential energy box (or infinite potential well)
The particle in a one-dimensional potential energy box is the most mathematically simple example where restraints lead to the quantization of energy levels. The box is defined as having zero potential energy everywhere inside a certain region, and infinite potential energy everywhere outside that region. For the one-dimensional case in the x direction, the time-independent Schrödinger equation may be written[59]
 - \frac {\hbar ^2}{2m} \frac {d ^2 \psi}{dx^2} = E \psi.
With the differential operator defined by
 \hat{p}_x = -i\hbar\frac{d}{dx}
the previous equation is evocative of the classic kinetic energy analogue,
 \frac{1}{2m} \hat{p}_x^2 = E,
with state \psi in this case having energy E coincident with the kinetic energy of the particle.
The general solutions of the Schrödinger equation for the particle in a box are
 \psi(x) = A e^{ikx} + B e ^{-ikx} \qquad\qquad E =  \frac{\hbar^2 k^2}{2m}
or, from Euler's formula,
 \psi(x) = C \sin kx + D \cos kx.\!
The infinite potential walls of the box determine the values of C, D, and k at x = 0 and x = L where ψ must be zero. Thus, at x = 0,
\psi(0) = 0 = C\sin 0 + D\cos 0 = D\!
and D = 0. At x = L,
 \psi(L) = 0 = C\sin kL.\!
in which C cannot be zero as this would conflict with the Born interpretation. Therefore, since sin(kL) = 0, kL must be an integer multiple of π,
k = \frac{n\pi}{L}\qquad\qquad n=1,2,3,\ldots.
The quantization of energy levels follows from this constraint on k, since
E = \frac{\hbar^2 \pi^2 n^2}{2mL^2} = \frac{n^2h^2}{8mL^2}.

Finite potential well[edit]

A finite potential well is the generalization of the infinite potential well problem to potential wells having finite depth.
The finite potential well problem is mathematically more complicated than the infinite particle-in-a-box problem as the wavefunction is not pinned to zero at the walls of the well. Instead, the wavefunction must satisfy more complicated mathematical boundary conditions as it is nonzero in regions outside the well.

Harmonic oscillator[edit]

Some trajectories of a harmonic oscillator (i.e. a ball attached to a spring) in classical mechanics (A-B) and quantum mechanics (C-H). In quantum mechanics, the position of the ball is represented by a wave (called the wavefunction), with the real part shown in blue and the imaginary part shown in red. Some of the trajectories (such as C,D,E,and F) are standing waves (or "stationary states"). Each standing-wave frequency is proportional to a possible energy level of the oscillator. This "energy quantization" does not occur in classical physics, where the oscillator can have any energy.
As in the classical case, the potential for the quantum harmonic oscillator is given by
V(x)=\frac{1}{2}m\omega^2x^2
This problem can either be treated by directly solving the Schrödinger, which is not trivial, or by using the more elegant "ladder method" first proposed by Paul Dirac. The eigenstates are given by
  \psi_n(x) = \sqrt{\frac{1}{2^n\,n!}} \cdot \left(\frac{m\omega}{\pi \hbar}\right)^{1/4} \cdot e^{ - \frac{m\omega x^2}{2 \hbar}} \cdot H_n\left(\sqrt{\frac{m\omega}{\hbar}} x \right), \qquad n = 0,1,2,\ldots.
where Hn are the Hermite polynomials,
H_n(x)=(-1)^n e^{x^2}\frac{d^n}{dx^n}\left(e^{-x^2}\right)
and the corresponding energy levels are
 E_n = \hbar \omega \left(n + {1\over 2}\right).
This is another example illustrating the quantization of energy for bound states.

See also[edit]

Notes[edit]

  1. Jump up ^van Hove, Leon (1958). "Von Neumann's contributions to quantum mechanics" (PDF). Bulletin of the American Mathematical Society64: Part2:95–99. 
  2. Jump up ^Max Born& Emil Wolf, Principles of Optics, 1999, Cambridge University Press
  3. Jump up ^Mehra, J.; Rechenberg, H. (1982). The historical development of quantum theory. New York: Springer-Verlag. ISBN 0387906428. 
  4. Jump up ^Kragh, Helge (2002). Quantum Generations: A History of Physics in the Twentieth Century. Princeton University Press. p. 58. ISBN 0-691-09552-3. , Extract of page 58
  5. Jump up ^http://www.ias.ac.in/resonance/December2010/p1056-1059.pdf
  6. Jump up ^Kuhn, T. S. (1978). Black-body theory and the quantum discontinuity 1894-1912. Oxford: Clarendon Press. ISBN 0195023838. 
  7. Jump up ^Einstein, A. (1905). "Über einen die Erzeugung und Verwandlung des Lichtes betreffenden heuristischen Gesichtspunkt" [On a heuristic point of view concerning the production and transformation of light]. Annalen der Physik17 (6): 132–148. Bibcode:1905AnP...322..132E. doi:10.1002/andp.19053220607.  Reprinted in The collected papers of Albert Einstein, John Stachel, editor, Princeton University Press, 1989, Vol. 2, pp. 149-166, in German; see also Einstein's early work on the quantum hypothesis, ibid. pp. 134-148.
  8. Jump up ^"Quantum interference of large organic molecules". Nature.com. Retrieved April 20, 2013. 
  9. Jump up ^"Quantum - Definition and More from the Free Merriam-Webster Dictionary". Merriam-webster.com. Retrieved 2012-08-18. 
  10. Jump up ^http://mooni.fccj.org/~ethall/quantum/quant.htm
  11. Jump up ^Compare the list of conferences presented here
  12. Jump up ^Oocities.com at the Wayback Machine (archived October 26, 2009)
  13. Jump up ^P.A.M. Dirac, The Principles of Quantum Mechanics, Clarendon Press, Oxford, 1930.
  14. Jump up ^D. Hilbert Lectures on Quantum Theory, 1915–1927
  15. Jump up ^J. von Neumann, Mathematische Grundlagen der Quantenmechanik, Springer, Berlin, 1932 (English translation: Mathematical Foundations of Quantum Mechanics, Princeton University Press, 1955).
  16. Jump up ^H.Weyl "The Theory of Groups and Quantum Mechanics", 1931 (original title: "Gruppentheorie und Quantenmechanik").
  17. Jump up ^Greiner, Walter; Müller, Berndt (1994). Quantum Mechanics Symmetries, Second edition. Springer-Verlag. p. 52. ISBN 3-540-58080-8. , Chapter 1, p. 52
  18. Jump up ^"Heisenberg - Quantum Mechanics, 1925–1927: The Uncertainty Relations". Aip.org. Retrieved 2012-08-18. 
  19. ^ Jump up to: abGreenstein, George; Zajonc, Arthur (2006). The Quantum Challenge: Modern Research on the Foundations of Quantum Mechanics, Second edition. Jones and Bartlett Publishers, Inc. p. 215. ISBN 0-7637-2470-X. , Chapter 8, p. 215
  20. Jump up ^"[Abstract] Visualization of Uncertain Particle Movement". Actapress.com. Retrieved 2012-08-18. 
  21. Jump up ^Hirshleifer, Jack (2001). The Dark Side of the Force: Economic Foundations of Conflict Theory. Campbridge University Press. p. 265. ISBN 0-521-80412-4. , Chapter , p.
  22. Jump up ^Dict.cc
    De.pons.eu
  23. Jump up ^"Topics: Wave-Function Collapse". Phy.olemiss.edu. 2012-07-27. Retrieved 2012-08-18. 
  24. Jump up ^"Collapse of the wave-function". Farside.ph.utexas.edu. Retrieved 2012-08-18. 
  25. Jump up ^"Determinism and Naive Realism : philosophy". Reddit.com. 2009-06-01. Retrieved 2012-08-18. 
  26. Jump up ^Michael Trott. "Time-Evolution of a Wavepacket in a Square Well — Wolfram Demonstrations Project". Demonstrations.wolfram.com. Retrieved 2010-10-15. 
  27. Jump up ^Michael Trott. "Time Evolution of a Wavepacket In a Square Well". Demonstrations.wolfram.com. Retrieved 2010-10-15. 
  28. Jump up ^Mathews, Piravonu Mathews; Venkatesan, K. (1976). A Textbook of Quantum Mechanics. Tata McGraw-Hill. p. 36. ISBN 0-07-096510-2. , Chapter 2, p. 36
  29. Jump up ^"Wave Functions and the Schrödinger Equation" (PDF). Retrieved 2010-10-15. [dead link]
  30. Jump up ^"Quantum Physics: Werner Heisenberg Uncertainty Principle of Quantum Mechanics. Werner Heisenberg Biography". Spaceandmotion.com. 1976-02-01. Retrieved 2012-08-18. 
  31. Jump up ^http://th-www.if.uj.edu.pl/acta/vol19/pdf/v19p0683.pdf
  32. Jump up ^Nancy Thorndike Greenspan, "The End of the Certain World: The Life and Science of Max Born" (Basic Books, 2005), pp. 124-8 and 285-6.
  33. Jump up ^http://ocw.usu.edu/physics/classical-mechanics/pdf_lectures/06.pdf
  34. Jump up ^"The Nobel Prize in Physics 1979". Nobel Foundation. Retrieved 2010-02-16. 
  35. Jump up ^Carl M. Bender, Daniel W. Hook, Karta Kooner (2009-12-31). "Complex Elliptic Pendulum". arXiv:1001.0131 [hep-th].
  36. Jump up ^See, for example, Precision tests of QED. The relativistic refinement of quantum mechanics known as quantum electrodynamics (QED) has been shown to agree with experiment to within 1 part in 108 for some atomic properties.
  37. Jump up ^Tipler, Paul; Llewellyn, Ralph (2008). Modern Physics (5 ed.). W. H. Freeman and Company. pp. 160–161. ISBN 978-0-7167-7550-8. 
  38. Jump up ^"Quantum mechanics course iwhatisquantummechanics". Scribd.com. 2008-09-14. Retrieved 2012-08-18. 
  39. Jump up ^A. Einstein, B. Podolsky, and N. Rosen, Can quantum-mechanical description of physical reality be considered complete? Phys. Rev. 47 777 (1935). [1]
  40. Jump up ^"Between classical and quantum�" (PDF). Retrieved 2012-08-19. 
  41. Jump up ^(see macroscopic quantum phenomena, Bose–Einstein condensate, and Quantum machine)
  42. Jump up ^"Atomic Properties". Academic.brooklyn.cuny.edu. Retrieved 2012-08-18. 
  43. Jump up ^http://assets.cambridge.org/97805218/29526/excerpt/9780521829526_excerpt.pdf
  44. Jump up ^"There is as yet no logically consistent and complete relativistic quantum field theory.", p. 4.  — V. B. Berestetskii, E. M. Lifshitz, L P Pitaevskii (1971). J. B. Sykes, J. S. Bell (translators). Relativistic Quantum Theory4, part I. Course of Theoretical Physics (Landau and Lifshitz)ISBN 0-08-016025-5
  45. Jump up ^Stephen Hawking; Gödel and the end of physics
  46. Jump up ^"Life on the lattice: The most accurate theory we have". Latticeqcd.blogspot.com. 2005-06-03. Retrieved 2010-10-15. 
  47. Jump up ^Parker, B. (1993). Overcoming some of the problems. pp. 259–279. 
  48. Jump up ^The Character of Physical Law (1965) Ch. 6; also quoted in The New Quantum Universe (2003), by Tony Hey and Patrick Walters
  49. Jump up ^Weinberg, S. "Collapse of the State Vector", Phys. Rev. A 85, 062116 (2012).
  50. Jump up ^"Action at a Distance in Quantum Mechanics (Stanford Encyclopedia of Philosophy)". Plato.stanford.edu. 2007-01-26. Retrieved 2012-08-18. 
  51. Jump up ^"Everett's Relative-State Formulation of Quantum Mechanics (Stanford Encyclopedia of Philosophy)". Plato.stanford.edu. Retrieved 2012-08-18. 
  52. Jump up ^The Transactional Interpretation of Quantum Mechanics by John Cramer. Reviews of Modern Physics 58, 647-688, July (1986)
  53. Jump up ^See, for example, the Feynman Lectures on Physics for some of the technological applications which use quantum mechanics, e.g., transistors (vol III, pp. 14-11 ff), integrated circuits, which are follow-on technology in solid-state physics (vol II, pp. 8-6), and lasers (vol III, pp. 9-13).
  54. Jump up ^Introduction to Quantum Mechanics with Applications to Chemistry - Linus Pauling, E. Bright Wilson. Books.google.com. 1985-03-01. ISBN 9780486648712. Retrieved 2012-08-18. 
  55. Jump up ^Anderson, Mark (2009-01-13). "Is Quantum Mechanics Controlling Your Thoughts? | Subatomic Particles". DISCOVER Magazine. Retrieved 2012-08-18. 
  56. Jump up ^"Quantum mechanics boosts photosynthesis". physicsworld.com. Retrieved 2010-10-23. 
  57. Jump up ^Davies, P. C. W.; Betts, David S. (1984). Quantum Mechanics, Second edition. Chapman and Hall. p. 79. ISBN 0-7487-4446-0. , Chapter 6, p. 79
  58. Jump up ^Baofu, Peter (2007-12-31). The Future of Complexity: Conceiving a Better Way to Understand Order and Chaos. Books.google.com. ISBN 9789812708991. Retrieved 2012-08-18. 
  59. Jump up ^Derivation of particle in a box, chemistry.tidalswan.com

References[edit]

The following titles, all by working physicists, attempt to communicate quantum theory to lay people, using a minimum of technical apparatus.
More technical:

Further reading[edit]

External links[edit]

Course material
FAQs
Media
Philosophy

Theosophy Basics I

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From Wikipedia
Blogger Reference Link http://www.p2pfoundation.net/Multi-Dimensional_Science


Blavatsky is most well known for her promulgation of a theosophical system of thought, often referred to under various names, including: The Occult Science, The Esoteric Tradition, The Wisdom of the Ages, etc., or simply as Occultism or Theosophy.

Definition and origin[edit]

Theosophy was considered by Blavatsky to be “the substratum and basis of all the world-religions and philosophies”[41] In her book “The Key to Theosophy”, she stated the following about the meaning and origin of the term:
ENQUIRER. Theosophy and its doctrines are often referred to as a new-fangled religion. Is it a religion?
THEOSOPHIST. It is not. Theosophy is Divine Knowledge or Science.
ENQUIRER. What is the real meaning of the term?
THEOSOPHIST. "Divine Wisdom," (Theosophia) or Wisdom of the gods, as (theogonia), genealogy of the gods. The word theos means a god in Greek, one of the divine beings, certainly not "God" in the sense attached in our day to the term. Therefore, it is not "Wisdom of God," as translated by some, but Divine Wisdom such as that possessed by the gods. The term is many thousand years old.
ENQUIRER. What is the origin of the name?
THEOSOPHIST. It comes to us from the Alexandrian philosophers, called lovers of truth, Philaletheians, from phil "loving," and aletheia "truth." The name Theosophy dates from the third century of our era, and began with Ammonius Saccas and his disciples, who started the Eclectic Theosophical system.[42]
According to her, all real lovers of divine wisdom and truth had, and have, a right to the name of Theosophist.[43] Blavatsky discussed the major themes of Theosophy in several major works, including The Secret Doctrine, Isis Unveiled, The Key to Theosophy, and The Voice of the Silence. She also wrote over 200 articles in various theosophical magazines and periodicals.[44] Contemporaries of Blavatsky, as well as later theosophists, contributed to the development of this school of theosophical thought, producing works that at times sought to elucidate the ideas she presented (see Gottfried de Purucker), and at times to expand upon them.[45] Since its inception, and through doctrinal assimilation or divergence, Theosophy has also given rise to or influenced the development of other mystical, philosophical, and religious movements.[46]

Scope[edit]

Broadly, Theosophy attempts to reconcile humanity's scientific, philosophical, and religious disciplines and practices into a unified worldview. As it largely employs a synthesizing approach, it makes extensive use of the vocabulary and concepts of many philosophical and religious traditions. However these, along with all other fields of knowledge, are investigated, amended, and explained within an esoteric or occult framework. In often elaborate exposition, Theosophy's all-encompassing worldview proposes explanations for the origin, workings and ultimate fate of the universe and humanity; it has therefore also been called a system of "absolutist metaphysics".[47][note 1]

Methodology[edit]

According to Blavatsky, Theosophy is neither revelation nor speculation.[note 2] It is portrayed as an attempt at gradual, faithful reintroduction of a hitherto hidden science, which is called in Theosophical literature The Occult Science. According to Blavatsky, this postulated science provides a description of Reality not only at a physical level, but also on a metaphysical one. The Occult Science is said to have been preserved (and practiced) throughout history by carefully selected and trained individuals.[note 3] Theosophists further assert that Theosophy's precepts and their axiomatic foundation may be verified by following certain prescribed disciplines that develop in the practitioner metaphysical means of knowledge, which transcend the limitations of the senses. It is commonly held by Theosophists that many of the basic Theosophical tenets may in the future be empirically and objectively verified by science, as it develops further.
Law of correspondences[edit]
In The Secret Doctrine, Blavatsky spoke of a basic item of cosmogony reflected in the ancient saying: “as above, so below”. This item is used by many theosophists as a method of study and has been called “The Law of Correspondences”. Briefly, the law of correspondences states that the microcosm is the miniature copy of the macrocosm and therefore what is found “below” can be found, often through analogy, “above”. Examples include the basic structures of microcosmic organisms mirroring the structure of macrocosmic organisms (see septenary systems, below). The lifespan of a human being can be seen to follow, by analogy, the same path as the seasons of the Earth, and in theosophy it is postulated that the same general process is equally applied to the lifespan of a planet, a solar system, a galaxy and to the universe itself. Through the Law of Correspondences, a theosophist seeks to discover the first principles underlying various phenomenon by finding the shared essence or idea, and thus to move from particulars to principles.

Applications[edit]

Applied Theosophy was one of the main reasons for the foundation of the Theosophical Society in 1875; the practice of Theosophy was considered an integral part of its contemporary incarnation.[note 4] Theosophical discipline includes the practice of study, meditation, and service, which are traditionally seen as necessary for a holistic development. Also, the acceptance and practical application of the Society's motto and of its three objectives are part of the Theosophical life. Efforts at applying its tenets started early. Study and meditation are normally promoted in the activities of the Theosophical Society, and in 1908 an international charitable organization to promote service, the Theosophical Order of Service, was founded.

Terminology[edit]

Despite extensively using Sanskrit terminology in her works, many Theosophical concepts are expressed differently than in the original scriptures. To provide clarity on her intended meanings, Blavatsky's The Theosophical Glossary was published in 1892, one year after her death. According to the editor, G.R.S. Mead, in his Preface to the Glossary, Blavatsky wished to express her indebtedness to four works: the Sanskrit-Chinese Dictionary, the Hindu Classical Dictionary, Vishnu-Purana, and the Royal Masonic Cyclopaedia.[48]

Basic tenets[edit]

Three fundamental propositions[edit]

Blavatsky explained the essential component ideas of her cosmogony in her magnum opus, The Secret Doctrine. She began with three fundamental propositions, of which she said: “Before the reader proceeds … it is absolutely necessary that he should be made acquainted with the few fundamental conceptions which underlie and pervade the entire system of thought to which his attention is invited. These basic ideas are few in number, and on their clear apprehension depends the understanding of all that follows…”[49]
The first proposition is that there is one underlying, unconditioned, indivisible Truth, variously called "the Absolute", "the Unknown Root", "the One Reality", etc. It is causeless and timeless, and therefore unknowable and non-describable: "It is 'Be-ness' rather than Being".[50] However, transient states of matter and consciousness are manifested in IT, in an unfolding gradation from the subtlest to the densest, the final of which is physical plane.[51] According to this view, manifest existence is a "change of condition"[52] and therefore neither the result of creation nor a random event.
Everything in the universe is informed by the potentialities present in the "Unknown Root," and manifest with different degrees of Life (or energy), Consciousness, and Matter.[53]
The second proposition is "the absolute universality of that law of periodicity, of flux and reflux, ebb and flow". Accordingly, manifest existence is an eternally re-occurring event on a "boundless plane": "'the playground of numberless Universes incessantly manifesting and disappearing,'"[54] each one "standing in the relation of an effect as regards its predecessor, and being a cause as regards its successor",[55] doing so over vast but finite periods of time.[56]
Related to the above is the third proposition: "The fundamental identity of all Souls with the Universal Over-Soul... and the obligatory pilgrimage for every Soul—a spark of the former—through the Cycle of Incarnation (or 'Necessity') in accordance with Cyclic and Karmic law, during the whole term." The individual souls are seen as units of consciousness (Monads) that are intrinsic parts of a universal oversoul, just as different sparks are parts of a fire. These Monads undergo a process of evolution where consciousness unfolds and matter develops. This evolution is not random, but informed by intelligence and with a purpose. Evolution follows distinct paths in accord with certain immutable laws, aspects of which are perceivable on the physical level. One such law is the law of periodicity and cyclicity; another is the law of karma or cause and effect.[57]

Cosmic evolution[edit]

Items of cosmogony[edit]
In this recapitulation of The Secret Doctrine, Blavatsky gave a summary of the central points of her system of cosmogony.[58] These central points are as follows:
  1. The first item reiterates Blavatsky’s position that The Secret Doctrine represents the “accumulated Wisdom of the Ages”, a system of thought that “is the uninterrupted record covering thousands of generations of Seers whose respective experiences were made to test and to verify the traditions passed orally by one early race to another, of the teachings of higher and exalted beings, who watched over the childhood of Humanity.”
  2. The second item reiterates the first fundamental proposition (see above), calling the one principle “the fundamental law in that system [of cosmogony]”. Here Blavatsky says of this principle that it is “the One homogeneous divine Substance-Principle, the one radical cause. … It is called “Substance-Principle,” for it becomes “substance” on the plane of the manifested Universe, an illusion, while it remains a “principle” in the beginningless and endless abstract, visible and invisible Space. It is the omnipresent Reality: impersonal, because it contains all and everything. Its impersonality is the fundamental conception of the System. It is latent in every atom in the Universe, and is the Universe itself.”
  3. The third item reiterates the second fundamental proposition (see above), impressing once again that “The Universe is the periodical manifestation of this unknown Absolute Essence.”, while also touching upon the complex Sanskrit ideas of Parabrahmam and Mulaprakriti. This item presents the idea that the One unconditioned and absolute principle is covered over by its veil, Mulaprakriti, that the spiritual essence is forever covered by the material essence.
  4. The fourth item is the common eastern idea of Maya (illusion). Blavatsky states that the entire universe is called illusion because everything in it is temporary, i.e. has a beginning and an end, and is therefore unreal in comparison to the eternal changelessness of the One Principle.
  5. The fifth item reiterates the third fundamental proposition (see above), stating that everything in the universe is conscious, in its own way and on its own plane of perception. Because of this, the Occult Philosophy states that there are no unconscious or blind laws of Nature, that all is governed by consciousness and consciousnesses.
  6. The sixth item gives a core idea of theosophical philosophy, that “as above, so below”. This is known as the “law of correspondences”, its basic premise being that everything in the universe is worked and manifested from within outwards, or from the higher to the lower, and that thus the lower, the microcosm, is the copy of the higher, the macrocosm. Just as a human being experiences every action as preceded by an internal impulse of thought, emotion or will, so too the manifested universe is preceded by impulses from divine thought, feeling and will. This item gives rise to the notion of an “almost endless series of hierarchies of sentient beings”, which itself becomes a central idea of many theosophists. The law of correspondences also becomes central to the methodology of many theosophists, as they look for analogous correspondence between various aspects of reality, for instance: the correspondence between the seasons of Earth and the process of a single human life, through birth, growth, adulthood and then decline and death.

Anthropogenesis[edit]

Esotericism and symbolism[edit]

In the first book of The Secret Doctrine Blavatsky drew an "analogy between the Aryan or Brahmanical and the Egyptian esotericism." She said that the "seven rays of the Chaldean Heptakis or Iao, on the Gnostic stones" represent the seven large stars of the Egyptian "Great Bear" constellation, the seven elemental powers, and the Hindu "seven Rishis." Blavatsky saw the seven rays of the Vedic sun deity Vishnu as representing the same concept as the "astral fluid or 'Light' of the Kabalists," and said that the seven emanations of the lower seven sephiroth are the "primeval seven rays," and "will be found and recognized in every religion."[59]
Theosophy holds that the manifested universe is ordered by the number seven,[60] a common claim among Esoteric and mystical doctrines and religions. Thus, the evolutionary "pilgrimage" proceeds cyclically through seven stages, the three first steps involving an apparent involution, the fourth one being one of equilibrium, and the last three involving a progressive development.
There are seven symbols of particular importance to the Society's symbology: 1) the seal of the Society, 2) a serpent biting its tail, 3) the gnostic cross (near the serpent's head), 4) the interlaced triangles, 5) the cruxansata (in the centre), 6) the pin of the Society, composed of cruxansata and serpent entwined, forming together "T.S.", and, 7) Om (or aum), the sacred syllable of the Vedas. The seal of the Society contains all of these symbols, except aum, and thus contains, in symbolic form, the doctrines its members follow.[61]

Septenary systems[edit]

In the Theosophical view all major facets of existence manifest following a seven-fold model: "Our philosophy teaches us that, as there are seven fundamental forces in nature, and seven planes of being, so there are seven states of consciousness in which man can live, think, remember and have his being."[62]
Seven cosmic planes[edit]
The Cosmos does not consist only of the physical plane that can be perceived with the five senses, but there is a succession of seven Cosmic planes of existence, composed of increasingly subtler forms of matter-energy, and in which states of consciousness other than the commonly known can manifest. Blavatsky described the planes according to these states of consciousness. In her system, for example, the plane of the material and concrete mind (lower mental plane) is classified as different from the plane of the spiritual and holistic mind (higher mental plane). Later Theosophists like Charles Webster Leadbeater and Annie Besant classified the seven planes according to the kind of subtle matter that compose them. Since both the higher and lower mental planes share the same type of subtle matter, they regard them as one single plane with two subdivisions. In this later view the seven cosmic planes include (from spiritual to material):
  1. – Adi (the supreme, a divine plane not reached by human beings)
  2. – Anupadaka (the parentless, also a divine plane home of the divine spark in human beings, the Monad)
  3. – Atmic (the spiritual plane of Man's Higher Self)
  4. – Buddhic (the spiritual plane of intuition, love, and wisdom)
  5. – Mental (with a higher and lower subdivisions, this plane bridges the spiritual with the personal)
  6. – Emotional (a personal plane that ranges from lower desires to high emotions)
  7. – Physical plane (a personal plane which again has two subdivisions the dense one perceivable by our five senses, and an etheric one that is beyond these senses)
Seven principles and bodies[edit]
Just as the Cosmos is not limited to its physical dimension, human beings have also subtler dimensions and bodies. The "Septenary Nature of Man" was described by Blavatsky in, among other works, The Key to Theosophy; in descending order, it ranges from a postulated purely spiritual essence (called a "Ray of the Absolute") to the physical body.[63]
The Theosophical teachings about the constitution of human beings talk about two different, but related, things: principles and bodies. Principles are the seven basic constituents of the universe, usually described by Mme. Blavatsky as follows:
  1. – Physical
  2. – Astral (later called etheric)
  3. – Prana (or vital)
  4. – Kama (animal soul)
  5. – Manas (mind, or human soul)
  6. – Buddhi (spiritual soul)
  7. – Atma (Spirit or Self)
These Principles in Man may or may not form one or more bodies. Mme. Blavatsky's teachings about subtle bodies were few and not very systematic. In an article she described three subtle bodies:[64]
  • Linga Sharira– the Double or Astral body
  • Mayavi-rupa– the "Illusion-body."
  • Causal Body– the vehicle of the higher Mind.
The Linga Sharira is the invisible double of the human body, elsewhere referred to as the etheric body or doppelgänger and serves as a model or matrix of the physical body, which conforms to the shape, appearance and condition of his "double". The linga sarira can be separated or projected a limited distance from the body. When separated from the body it can be wounded by sharp objects. When it returns to the physical frame, the wound will be reflected in the physical counterpart, a phenomenon called "repercussion." At death, it is discarded together with the physical body and eventually disintegrates or decomposes. This can be seen over the graves like a luminous figure of the man that was, during certain atmospheric conditions.
The mayavi-rupa is dual in its functions, being: "...the vehicle both of thought and of the animal passions and desires, drawing at one and the same time from the lowest terrestrial manas (mind) and Kama, the element of desire."[65]
The higher part of this body, containing the spiritual elements gathered during life, merges after death entirely into the causal body; while the lower part, containing the animal elements, forms the Kama-rupa, the source of "spooks" or apparitions of the dead.
Therefore, besides the dense physical body, the subtle bodies in a human being are:
These bodies go up to the higher mental plane. The two higher spiritual Principles of Buddhi and Atma do not form bodies proper but are something more like "sheaths".

Rounds and races[edit]

It follows from the above that to Theosophy, all Evolution is basically the evolution of Consciousness, physical-biological evolution being only a constituent part.[note 5] All evolutionary paths involve the serial immersion (or reincarnation) of basic units of consciousness called Monads into forms that become gradually denser, and which eventually culminate in gross physical matter. At that point the process reverses towards a respiritualization of consciousness. The experience gained in the previous evolutionary stages is retained; and so consciousness inexorably advances towards greater completeness.[66]
All individuated existence, regardless of stature, apparent animation, or complexity, is thought to be informed by a Monad; in its human phase, the Monad consists of the two highest-ordered (out of seven) constituents or principles of human nature and is connected to the third-highest principle, that of mind and self-consciousness (see Septenaryabove).
Theosophy describes humanity's evolution on Earth in the doctrine of Root races.[note 6] These are seven stages of development, during which every human Monad evolves alongside others in stages that last millions of years, each stage occurring mostly in a different super-continent—these continents are actually, according to Theosophy co-evolving geological and climatic stages.[note 7] At present, humanity's evolution is at the fifth stage, the so-called Aryan Root race, which is developing on its appointed geologic/climatic period.[note 8] The continuing development of the Aryan stage has been taking place since about the middle of the Calabrian (about 1,000,000 years ago).[note 9] The previous fourth Root race was at the midpoint of the sevenfold evolutionary cycle, the point in which the "human" Monad became fully vested in the increasingly complex and dense forms that developed for it. A component of that investment was the gradual appearance of contemporary human physiology, which finalized to the form known to early 21st century medical science during the fourth Root race.[note 10] The current fifth stage is on the ascending arc, signifying the gradual reemergence of spiritualized consciousness (and of the proper forms, or "vehicles", for it) as humanity's dominant characteristic. The appearance of Root races is not strictly serial; they first develop while the preceding Race is still dominant. Older races complete their evolutionary cycle and die out; the present fifth Root race will in time evolve into the more advanced spiritually sixth.[67]
Humanity's evolution is a subset of planetary evolution, which is described in the doctrine of Rounds, itself a subject of Theosophy's Esoteric cosmology. Rounds may last hundreds of millions of years each. Theosophy states that Earth is currently in the fourth Round of the planet's own sevenfold development.[note 11] Human evolution is tied to the particular Round or planetary stage of evolution—the Monads informing humans in this Round were previously informing the third Round's animal class, and will "migrate" to a different class of entities in the fifth Round.[note 12]
Racial theories[edit]
Regarding the origin of the human races on earth, Blavatsky in The Secret Doctrine argued for polygenism—"the simultaneous evolution of seven human groups on seven different portions of our globe".[68]
The Secret Doctrine (II, 610) states:
Mankind did not issue from one solitary couple. Nor was there ever a first man—whether Adam or Yima—but a first mankind. It may, or may not, be "mitigated polygenism." Once that both creation ex nihilo—an absurdity—and a superhuman Creator or creators—a fact—are made away with by science, polygenism presents no more difficulties or inconveniences (rather fewer from a scientific point of view) than monogenism does.
Blavatsky used the compounded word Root race to describe each of the seven successive stages of human evolution that take place over large time periods in her cosmology. A Root-race is the archetype from which spring all the races that form humanity in a particular evolutionary cycle. She called the current Root-race, the fifth one, "Aryan,".[69]
The present Root-race was preceded by the fourth one, which developed in Atlantis, while the third Root-race is denominated "Lemurian". She described the Aryan Root-race in the following way:
The Aryan races, for instance, now varying from dark brown, almost black, red-brown-yellow, down to the whitest creamy colour, are yet all of one and the same stock—the Fifth Root-Race—and spring from one single progenitor, (...) who is said to have lived over 18,000,000 years ago, and also 850,000 years ago—at the time of the sinking of the last remnants of the great continent of Atlantis.[69]
Her evolutionary view admits a difference in development between various ethnic groups:
The occult doctrine admits of no such divisions as the Aryan and the Semite, accepting even the Turanian [as part of the same language group] with ample reservations. The Semites, especially the Arabs, are later Aryans—degenerate in spirituality and perfected in materiality."[70]
She also states that:
There are, or rather still were a few years ago, descendants of these half-animal tribes or races, both of remote Lemurian and Lemuro-Atlantean origin ... Of such semi-animal creatures, the sole remnants known to Ethnology were the Tasmanians, a portion of the Australians and a mountain tribe in China, the men and women of which are entirely covered with hair.[71][72]
Blavatsky's teachings talk about three separate levels of evolution: physical, intellectual, and spiritual.[73] Blavatsky states that there are differences in the spiritual evolution of the Monads (the "divine spark" in human beings), in the intellectual development of the souls, and in the physical qualities of the bodies. These levels of evolution are independent. A highly evolved Monad may incarnate, for karmic reasons, in a rather crude personality. Also, a very intellectual person may be less evolved at the spiritual level than an illiterate.
She also states that cultures follow a cycle of rising, development, degeneration, and eventually disappear. Also, according to her there is a fixed number of reincarnating souls evolving, all of which are beyond sex, nationality, religion, and other physical or cultural characteristics. In its evolutionary journey, every soul has to take birth in every culture in the world, where it acquires different skills and learns different lessons.[74]
Even though she declares that at this point of their cultural evolutionary cycle the Semites, especially the Arabs, are "degenerate in spirituality and perfected in materiality," she also stated that there were wise and initiated teachers among the Jews and the Arabs,[75] some of them were Blavatsky's teachers early in her life.
Blavatsky does not claim that the present Aryan Root-race is the last and highest of them all. The Indo-European races will also eventually degenerate and disappear, as new and more developed races and cultures develop on the planet:
Thus will mankind, race after race, perform its appointed cycle-pilgrimage. Climates will, and have already begun, to change, each tropical year after the other dropping one sub-race, but only to beget another higher race on the ascending cycle; while a series of other less favoured groups—the failures of nature—will, like some individual men, vanish from the human family without even leaving a trace behind.
Such is the course of Nature under the sway of KARMIC LAW: of the ever present and the ever-becoming Nature.[76]
The first aim of the Theosophical Society she founded is "To form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste or colour", and her writings also include references emphasizing the unity of humanity: "all men have spiritually and physically the same origin" and that "mankind is essentially of one and the same essence".[77]
In Sylvia Cranston's biography, Blavatsky is quoted as saying that in reality there is no inferior or low-grade races because all of it are one common humankind.[78] A view which is also evident in the Secret Doctrine.[79]

Influence[edit]

Following[edit]

During the 1920s the Theosophical Society Adyar had around 7,000 members in the USA.[80] There also was a substantial following in Asia. According to a Theosophical source, the Indian section in 2008 was said to have around 13,000 members while in the US the 2008 membership was reported at around 3,900.[81]
Very few scientists have been Theosophists, though some notable exceptions have included the chemists William Crookes and Ernest Lester Smith who were elected members of the British Royal Society and I. K. Taimni a professor of Chemistry at the Allahabad University in India.[note 13]

Western esotericism[edit]

Anthroposophy[edit]

Rudolf Steiner, head of the German branch of the Theosophical Society in the early part of the 20th-century, disagreed with the Adyar-based international leadership of the Society over several doctrinal matters including the so-called World Teacher Project (see above). Steiner left the Theosophical Society in 1913 to promote his own Theosophy-influenced philosophy, which he called Anthroposophy through a new organization, the Anthroposophical Society; the great majority of German-speaking Theosophists joined him in the new group.

Ariosophy[edit]

Austrian/German ultra-nationalist Guido von List and his followers such as Lanz von Liebenfels, selectively mixed Theosophical doctrine on the evolution of Humanity and on Root races with nationalistic and fascist ideas; this system of thought became known as Ariosophy, a precursor of Nazism.[83] The central importance of "Aryan" racism in Ariosophy, albeit compounded by occult notions deriving from theosophy, may be traced to the racial concerns of Social Darwinism in Germany.[84]

New Age movement[edit]

The present-day New Age movement is said to be based to a considerable extent on the Theosophical tenets and ideas presented by Blavatsky and her contemporaries. "No single organization or movement has contributed so many components to the New Age Movement as the Theosophical Society. ... It has been the major force in the dissemination of occult literature in the West in the twentieth century."[85]
Other organizations loosely based on Theosophical texts and doctrines include the Agni Yoga, and a group of religions based on Theosophy called the Ascended Master Teachings: the "I AM" Activity, The Bridge to Freedom and The Summit Lighthouse, which evolved into the Church Universal and Triumphant.

Asian reform movements[edit]

The Theosophical Society had a major influence on Buddhist modernism[8] and Hindu reform movements, and the spread of those modernised versions in the west.[8]

Indian Independence Movement[edit]

Some early members of the Theosophical Society were closely linked to the Indian independence movement, including Allan Octavian Hume, Annie Besant and others. Hume was particularly involved in the founding of the Indian National Congress.

Buddhist Modernism[edit]

Along with H. S. Olcott and Anagarika Dharmapala, Blavatsky was instrumental in the Western transmission and revival of Theravada Buddhism.[9][10][11]

Art, music and literature[edit]

The book The Voice of the Silence presented by H.P. Blavatsky to Leo Tolstoy
Artists and authors who investigated Theosophy include Talbot Mundy, Charles Howard Hinton, Geoffrey Hodson, James Jones,[86]H. P. Lovecraft, Robert E. Howard, Clark Ashton Smith, Sun Ra, Lawren Harris and L. Frank Baum. Composer Alexander Scriabin was a Theosophist whose beliefs influenced his music, especially by providing a justification or rationale for his chromatic language. Scriabin devised a quartalsynthetic chord, often called his "mystic" chord, and before his death Scriabin planned a multimedia work to be performed in the Himalayas that would bring about the armageddon; "a grandiose religious synthesis of all arts which would herald the birth of a new world."[87] This piece, Mysterium, was never realized, due to his death in 1915.
Blavatsky presented her book The Voice of the Silence. The Seven gates. Two ways to Tolstoy. In his works, Tolstoy used the dicta from the theosophical journal “Teosophisner Wegwiser”.[88] In his diary, on 12 February 1903 he made a following writing:
I am writing a beautiful theosophical journal and find many common with my understanding”.[89]
Leonid Sabaneev, in his book “Reminiscences about Scriabin” (1925), wrote that Blavatsky’s “The Secret Doctrine” and journals “Bulletin of theosophy” constantly were on Scriabin’s work table[90]]. Scriabin reread the “Secret Doctrine” very carefully and marked the most important places by a pencil.[91]

Criticism[edit]

Blavatsky was influential on spiritualism and related subcultures: "The western esoteric tradition has no more important figure in modern times."[92] She wrote prolifically, publishing thousands of pages and debate continues about her work. She taught about very abstract and metaphysical principles, but also sought to denounce and correct superstitions that, in her view, had grown in different esoteric religions. Some of these statements are controversial. For example, she quotes Dr. A. Kingsford’s book "Perfect Way" (section "The Secret of Satan"): "It is Satan who is the god of our planet and the only god" and adds "and this without any allusive metaphor to its wickedness and depravity."[93] In this reference Blavatsky explains that he whom the Christian dogma calls Lucifer was never the representative of the evil in ancient myths but, on the contrary, the light-bringer (which is the literal meaning of the name Lucifer). According to Blavatsky the church turned him into Satan (which means "the opponent") to misrepresent pre-Christian beliefs and fit him into the newly framed Christian dogmas. A similar view is also shared by some Christian Gnostics, ancient and modern.
Throughout much of Blavatsky's public life her work drew harsh criticism from some of the learned authorities of her day, as for example when she said that the atom was divisible.[94]
Max Müller, the renowned philologist and orientalist, was scathing in his criticism of Blavatsky's Esoteric Buddhism. Whilst he was willing to give her credit for good motives, at least at the beginning of her career, in his view she ceased to be truthful both to herself and to others with her later "hysterical writings and performances". Müller felt he had to speak out when he saw the Buddha being "lowered to the level of religious charlatans, or his teaching misrepresented as esoteric twaddle". There is a nothing esoteric or secretive in Buddhism, he wrote, in fact the very opposite. "Whatever was esoteric was ipso facto not Buddha’s teaching; whatever was Buddha’s teaching was ipso facto not esoteric".[95] Madame Blavatsky, it seemed to Müller, "was either deceived by others or carried away by her own imaginations".[96]
Critics pronounced her claim of the existence of masters of wisdom to be utterly false, and accused her of being a charlatan, a false medium, evil, a spy for the Russians, a smoker of cannabis, a plagiarist, a spy for the English, a racist[97] and a falsifier of letters. Most of the accusations remain undocumented.[98][99][100]
In The New York Times Edward Hower wrote, "Theosophical writers have defended her sources vehemently. Skeptics have painted her as a great fraud."[101] The authenticity and originality of her writings were questioned. Blavatsky was accused of having plagiarized a number of sources, copying the texts crudely enough to misspell the more difficult words. See: The Sources of Madame Blavatsky's Writings by William Emmette Coleman from Modern Priestess of Isis by Vsevolod Sergyeevich Solovyoff (author), Walter Leaf (translator).[102]
In his 1885 report to the Society for Psychical Research (SPR), Richard Hodgson concluded that Blavatsky was a fraud. However, in a 1986 press release to the newspapers and leading magazines in Great Britain, Canada and the USA, the same SPR retracted the Hodgson Report, after a re-examination of the case by the Fortean psychic Dr. Vernon Harrison, past president of The Royal Photographic Society and formerly Research Manager to Thomas De La Rue, an expert on forgery, as follows: "Madame Blavatsky, co-founder of the Theosophical Society, was unjustly condemned, new study concludes."[103]
René Guénon wrote a detailed critique of Theosophy titled Theosophy: history of a pseudo-religion (1921). In the book Guenon claimed that Blavatsky had acquired all her knowledge naturally from other books, not from any supernatural masters. Guenon points out that Blavatsky spent a long time visiting a library at New York where she had easy access to the works of Jacob Boehme, Eliphas Levi, the Kabbala and other Hermetic treatises. Guenon also wrote that Blavatsky had borrowed passages from extracts of the Kanjur and Tanjur, translated by the eccentric orientalist Sándor Kőrösi Csoma, published in 1836 in the twentieth volume of the Asiatic Researchers of Calcutta .[104]
Robert Todd Carroll in his book The skeptic's dictionary (2003) wrote that Blavatsky used trickery into deceiving others into thinking she had paranormal powers. Carroll wrote that Blavatsky had faked a materialization of a tea cup and saucer as well as written the messages from her masters herself.[105]Mattias Gardell in Gods of the blood: the pagan revival and white separatism (2003) has documented how the Aryan race ideas of Blavatsky and other Theosophists have influenced esoteric racialist groups such as Ariosophy and scientific racism.[106]
James Randi accuses her of fraudulence in his "An Encyclopedia of Claims, Frauds, and Hoaxes of the Occult and Supernatural"[107]

Works[edit]

The books written by Madame Blavatsky included:
Her many articles have been collected in the Collected Writings of H. P. Blavatsky. An alternative link is: http://collectedwritings.net This series has 15 numbered volumes including the index.

See also[edit]

Theosophy Basics II

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Theosophy (from Greek θεοσοφία theosophia, from θεός theos, God[1] + σοφία sophia, wisdom; literally "God's wisdom"), refers to systems of esoteric philosophy concerning, or investigation seeking direct knowledge of, presumed mysteries of being and nature, particularly concerning the nature of divinity.
Theosophy is considered a part of the broader field of esotericism, referring to hidden knowledge or wisdom that offers the individual enlightenment and salvation. "The English word esoteric is derived from the Greek word esōterikos, which is attested in ii AD in the writing of Galenus Medicus."[2][3] The theosophist seeks to understand the mysteries of the universe and the bonds that unite the universe, humanity, and the divine. The goal of theosophy is to explore the origin of divinity and humanity, and the world. From investigation of those topics, theosophists try to discover a coherent description of the purpose and origin of the universe.


Etymology[edit]

The word theosophia appeared in both Greek and Latin in the works of early church fathers as a synonym for "theology".[4] The theosophoi are "those who know divine matters."[5] During the Renaissance, use of the term diverged to refer to gnostic knowledge that offers the individual enlightenment and salvation through a knowledge of the bonds that are believed to unite her or him to the world of divine or intermediary spirits.[5] By the 16th century the word theosophy was being used in at least one of its current meanings.[5]

History[edit]

Antiquity and Medieval ending c. 1450 CE[edit]

The term theosophy was used as a synonym for theology as early as the 3rd century CE[4]
Hellenistic Alexandrian culture expressed religion through a syncretism that included influences from Egypt, Chaldea, Greece etc. It became a "philosophizing and systematizing" culture containing mythology, theosophy and gnosis of the East.[6]
The 12th-century philosopher Al-Shahrastānī (died 548 AH / 1153 CE) explored theosophy in the context of Islamic thought. In the 13th century, a clear distinction was made between classical philosophers, modern (to the people then) philosophers, theosophers, and theologians in the work Summa philosophiae attributed to Robert Grosseteste. In Summa, theosophists were described as authors inspired by holy books, while theologians were described as persons whose task was to teach theosophy. During that time, the term theosopher was applied retroactively to include earlier people including Pseudo-Dionysius the Areopagite, Ambrose, Jerome, Augustine, and Origen.[7]
In Jewish mysticism, the theosophical[8] doctrinal system of Kabbalah (Hebrew: "received tradition") emerged in late 12th-century southern France (the book Bahir), spreading to 13th-century Spain (culminating in the late 13th-century book Zohar). Kabbalah became the basis of later Jewish mystical development. The theosophical Kabbalah in Judaism was recast into its second version, Lurianic Kabbalah, in 16th-century Ottoman Palestine. From the Renaissance onwards, syncretic non-Jewish traditions of theological Christian Cabala and magical Hermetic Qabalah studied the Judaic texts, incorporating its system into their different philosophies, where it remains a central component of Western esotericism. Gershom Scholem, the founder of Jewish mysticism academia, saw Medieval and Lurianic Kabbalah as the incorporation into Judaism of Gnostic motifs,[9] though interpreted strictly monotheistically. At the centre of Kabbalah are the 10 Sephirot powers in the divine realm, their unification being the task of man. In Lurianism, man redeems the sparks of holiness in materiality, rectifying the divine persona from its primordial exile.

Theosophy in early modern Europe beginning in the 1500s[edit]

Modern theosophy arose in Germany in the 16th century.[10]
In the 16th century Johannes Arboreus'Theosophia (volumes published 1540-1553) provided a lengthy exposition that included no mention of esotericism.[7] In contrast fellow Germans Paracelsus (1493–1541), Aegidius Gutmann (1490–1584), Valentin Weigel (1533–1588), Heinrich Khunrath (1560–1605), Johann Arndt (1555–1621), and Caspar Schwenckfeld (1490–1584) demonstrated an interest in theosophy.
The 17th-century philosopher and self-identified theosophist Jakob Boehme (1575–1624) produced a complete explanation of theosophy that included esotericism. Boehme's system of philosophical speculation bases knowledge of nature upon knowledge of the divine nature. During that time, the Aristotelian method had lost favor among intellectuals. Boehme presented his system as an alternative to the Aristotelian method, which he believed could provide a more profound knowledge and more control of nature than the Aristotelian method did.[11]
Other notable contributors to the theosophical literature of the 16th and 17th centuries hailed from Holland, England, and France. They included both theosophists, historians, and theologians with a strong interest in theosophy. This group includes Jan Baptist van Helmont (1618–1699), Robert Fludd (1574–1637), John Pordage (1608–1681), Jane Leade (1623–1704), Henry More (1614–1687), Pierre Poiret (1646–1719), and Antoinette Bourignon (1616–1680).
Theosophists of this period often inquired into nature using a method of interpretation founded upon a specific myth or revelation, applying active imagination in order to draw forth symbolic meanings and further their pursuit of knowledge toward a complete understanding of these mysteries.[12][13]

18th century[edit]

In the 18th century, the word theosophy came into widespread use in philosophy. Johann Jakob Brucker (1696–1770) included a long chapter on theosophy in his monumental work Historia critica philosophia (1741). He included all the theosophists in what was then a standard reference in the history of philosophy. German philosophers produced major works of theosophy during this period: Theophilosophia theoritica et practica (1710) by Samuel Richter (alias Sincerus Renatus) and Opus magocabalsticum et theosophicum (1721) by Georg von Welling (alias Salwigt, 1655-1727). Other notable theosophists of the period include Johann George Gichtel (1638–1710), Gottfried Arnold (1666–1714), Friedrich Christoph Oetinger (1702–1782), William Law (1686–1761), and Dionysius Andreas Freher (1649–1728). By the 18th century, the word theosophy was often used in conjunction with panosophy, i.e., a knowledge of divine things that is acquired by deciphering the supposed hieroglyphics of the concrete universe. The term theosophy is more properly reserved for the reverse process of contemplating the divine in order to discover the content of the concrete universe.[14]

In England, The Theosophical Society was established in 1783 by a printer with a Methodist background, Robert Hindmarsh. The Theosophical Society was renamed in 1785 as The British Society for the Propagation of the Doctrines of the New Church, consisting of Swedenborgian based beliefs.[15][16]


In France, Louis Claude de Saint-Martin (1743–1803) and Jean-Philippe Dutoit-Membrini (alias Keleph Ben Nathan, 1721-1793) contributed to a resurgence of theosophy in the late 18th century. Other theosophical thinkers of this period include Karl von Eckartshausen (1752–1803), Johann Heinrich Jung-Stilling (1740–1817), Frederic-Rodolphe Salzmann (1749–1821), Michael Hahn (1758–1819), and Franz von Baader (1765–1841). Denis Diderot gave the word theosophie a permanent place in the French language by including it in an article in his Encyclopédie, published during the French Enlightenment.[17]

19th century[edit]

During the late 19th century, theosophical initiate societies emerged. In 1875, Helena Blavatsky (1831–1891) and others founded The Theosophical Society, an organization related to earlier theosophical ideas and also departed from them significantly by including concepts from eastern esotericism. The Esoteric Society, a theosophical initiate society, was founded by the Theosophical Society.[18]
Meanwhile, outside of the initiate societies, others such as the Martinist Order founded by Papus in 1891, followed a prior theosophical current which was closely linked to the Judeo-Christian-Islamic tradition and Western esotericism. Theosophists outside of the initiate societies included people such as Vladimir Solovyov (1853–1900). According to the Internet Encyclopedia of Philosophy, Solovyov thought, "Although empiricism and rationalism (= idealism) rest on false principles, their respective objective contents, external experience, qua the foundation of natural science, and logical thought, qua the foundation of pure philosophy, are to be synthesized or encompassed along with mystical knowledge in 'integral knowledge,' what Solovyov terms 'theosophy.'"[19]

20th century to present[edit]

Several organizations developed from the popularization of Blavatsky's ideas and are considered new religious movements.[20] Theosophical Society lodges also continue to exist in many places. Anthroposophy was founded by Rudolf Steiner (1861–1925) as a schism of the Theosophical Society.[21] Theosophical concepts can be seen in the work of Sergei Bulgakov (1877–1945), Nikolai Berdyaev (1874–1945), Leopold Ziegler (1881–1958), Valentin Tomberg (1901–1973), Auguste-Edouard Chauvet (1885–1955), Wassily Kandinsky (1866–1944), Sarvepalli Radhakrishnan (1888–1975) and Henry Corbin (1903–1978).[22]

Common characteristics[edit]

The use of the term "theosophy" has changed over time. As such, the use of the term in antiquity, or even using a strictly etymological definition, is not common in the academy. Theosophy actually designates a specific flow of thought or tradition within the modern study of esotericism. Thus, it follows the path starting from the more modern period of the 15th century onward (e.g. neo-Alexandrian, hermeticism, Christian Kaballah, Rosicrucianism, Alchemy etc.). The usage here is not intended to be inclusive of the concept as used in The Theosophical Society.[23]
Theosophists engage in analysis of the universe, humanity, divinity, and the reciprocal effects of each on the other. The starting point for theosophists may be knowledge of external things in the world or inner experiences and the aim of the theosophist is to discover deeper meanings in the natural or divine realm. Antoine Faivre notes, "the theosophist dedicates his energy to inventing (in the word's original sense of 'discovering') the articulation of all things visible and invisible, by examining both divinity and nature in the smallest detail."[5] The knowledge that is acquired through meditation is believed to change the being of the meditator.[24]
Antoine Faivre successfully created a taxonomy approach as a means to comparing the various traditions. He proceeded by taking the concordance of neoplatonism, Hermeticism, Kaballah, astrology, alchemy, magic etc. and deduced six fundamental characteristics of esoteric spirituality.[25] He concluded that the first four characteristics of esotericism are always present, while the latter two are sometimes present.[26][27] Along with these six characteristics of esotericism, he identified three characteristics of theosophy.[28]
Esotericism:
  1. Correspondence: Everything in Nature is a sign. The signs of Nature can be read. The microcosm and macrocosm interplay. Synchronicity exists, and can be found as signs from Nature and may lead to the understanding of the divine.
  2. Nature is Alive: It is not just correlations between pieces of matter. It is a living entity that will, and does, surge and evolve through its expanding self, replete with dynamic flows of energy and light.
  3. Imagination and mediations: Imaginations as a power that provides access to worlds and levels of reality intermediary between the material world and the divine.[26]
  4. Experience of Transmutation: The Gnosis and illuminations of self and mind performing a transmutation of consciousness. The birth of an awareness, a second new life becomes born.
  5. Practice of Concordance: Primordial Tradition. Studying traditions, religions etc. seeking the common one Root from which all esoteric knowledge grows.
  6. Transmission: Master-Disciple, master-Initiate, initiation into the Occult.
The three characteristics of theosophy are listed below.
Theosophy:
  1. Divine/Human/Nature Triangle: The inspired analysis which circles through these three angles. The intradivine within; the origin, death and placement of the human relating to Divinity and Nature; Nature as alive, the external, intellectual and material. All three complex correlations synthesize via the intellect and imaginative processes of Mind.
  2. Primacy of the Mythic: The creative Imagination, an external world of symbols, glyphs, myths, synchronicities and the myriad, along with image, all as a universal reality for the interplay conjoined by creative mind.
  3. Access to Supreme Worlds: The awakening within, inherently possessing the faculty to directly connect to the Divine world(s). The existence of a special human ability to create this connection. The ability to connect and explore all levels of reality; co-penetrate the human with the divine; to bond to all reality and experience a unique inner awakening.

Blavatskyan Theosophy and the Theosophical Society[edit]

In 1875 Helena Blavatsky, Henry Steel Olcott, and William Quan Judge co-founded The Theosophical Society. Blavatsky combined Eastern religious traditions with Western esoteric teachings to create a synthesis she called the Perennial Religion. She developed this in Isis Unveiled (1877) and The Secret Doctrine (1888), her major works and exposition of her Theosophy.
Eventually the Theosophical Society became virtually synonymous with Theosophy in the vernacular sense. There are many differences between traditional Western theosophy and the Theosophical movement begun by Helena Blavatsky, though the differences "are not important enough to cause an insurmountable barrier."[29] When referring to the ideas related to Blavatsky and the Theosophical Society, the word "Theosophy" is capitalized; otherwise it is not.

Overview of Blavatsky's teachings[edit]

The three fundamental propositions expounded in The Secret Doctrine are:[30]
  1. That there is an omnipresent, eternal, boundless, and immutable reality of which spirit and matter are complementary aspects.
  2. That there is a universal law of periodicity or evolution through cyclic change.
  3. That all souls are identical with the universal oversoul which is itself an aspect of the unknown reality.
Helena Blavatsky taught that Theosophy is neither revelation nor speculation.[31] Blavatsky stated that Theosophy was an attempt at a gradual, faithful reintroduction of a hitherto hidden science called the occult science in Theosophical literature. According to Blavatsky occult science provides a description of reality not only at a physical level but also on a metaphysical one. Blavatsky said occult science had been preserved and practiced throughout history by carefully selected and trained individuals.[32]
The Theosophical Society believes its precepts and doctrinal foundation will be verified when a Theosophist follows prescribed disciplines to develop metaphysical means of knowledge that transcend the limitations of the senses.[33]

Criticisms of Helena Blavatsky and The Theosophical Society[edit]

Helena Blavatsky's skeptics[edit]

René Guénon wrote a detailed critique of Theosophy entitled Theosophism: history of a pseudo-religion (1921), in which he claimed that Blavatsky had acquired all her knowledge from reading books, and not from any supernatural masters. Guenon pointed out that Blavatsky was a regular visitor to a library in New York, where she had easy access to the works of Jacob Boehme, Eliphas Levi, the Kabbala and other Hermetic treatises. Guenon also wrote that Blavatsky had borrowed passages from extracts of the Kanjur and Tanjur, translated by the eccentric orientalist Sándor Kőrösi Csoma, published in 1836 in the twentieth volume of the Asiatic Researchers of Calcutta .[34]
K. Paul Johnson suggests in his book The Masters Revealed: Madam Blavatsky and Myth of the Great White Brotherhood that the Masters that Madam Blavatsky claimed she had personally met are idealizations of certain people she had met during her lifetime.[35]
The article "Talking to the Dead and Other Amusements" by Paul Zweig New York Times October 5, 1980, maintains that Madame Blavatsky's revelations were fraudulent.[36]
Robert Todd Carroll in his book The skeptic's dictionary (2003) wrote that Blavatsky used trickery into deceiving others into thinking she had paranormal powers. Carroll wrote that Blavatsky had faked a materialization of a teacup and saucer as well as writing the messages from her masters herself.[37]

Blavatsky's Theosophy connected to antisemitism, racism[edit]

Jackson Spielvogel and David Redles of the Simon Wiesenthal Center's Museum of Tolerance analyze Blavatsky's racial ideas in her book Secret Doctrine. According to Spielvogel and Redles, Blavatsky labeled some races superior and others inferior. They clarify that Blavatsky did not advocate "domination of one race over another" and that she was against violence. They comment that Blavatsky's work "helped to foster antisemitism, which is perhaps one of the reasons her esoteric work was so rapidly accepted in German circles." They state Blavatsky "sharply differentiated Aryan and Jewish religion" and believed "The Aryans were the most spiritual people on earth." They quote Blavatsky's writing in Secret Doctrine as stating Aryans used religion as an "everlasting lodestar" in contrast to Judaism which Blavatsky claimed was based on "mere calculation" while characterizing it as a "religion of hate and malice toward everyone and everything outside itself."[38]

Post-Blavatskyan Theosophy and New Religious Movements[edit]

Notes: Reasons regarding the division of traditional theosophy from the Theosophical Society[clarification needed][39][40]
G.R.S. Mead was an early Theosophist. In 1909 he resigned from the Theosophical Society which was Orientalist. Prior to his break from the Society Mead had already begun emphasizing sources from the Western esoteric tradition in his writing. Mead was among the first Theosophists to explicate a "'Western' theosophy deriving from Alexandrian and Hellenistic sources in the early centuries A.D."[41]

See also[edit]

References[edit]

Citations[edit]

  1. Jump up ^LIddell and Scott: Greek-English Lexicon.
  2. Jump up ^Liddell and Scott: A Greek-English Lexicon, 9th ed. (1940), p. 700.
  3. Jump up ^Hanegraaff 2006 p. 336
  4. ^ Jump up to: abLobel, Diane (2007). A Sufi-Jewish Dialogue: Philosophy and Mysticism in Baḥya Ibn Paqūda's Duties of the Heart. Philadelphia, PA: University of Pennsylvania Press. p. 27. ISBN 978-0-8122-3953-9. 
  5. ^ Jump up to: abcdFaivre 1987
  6. Jump up ^Goodrick-Clarke 2008p. 16
  7. ^ Jump up to: abFaivre 1987 p. 465
  8. Jump up ^The Jewish Religion: A Companion, Louis Jacobs, Oxford University Press 1995; entry on Kabbalah
  9. Jump up ^Kabbalah: A Very Short Introduction, Joseph Dan, Oxford University Press; chapters on Medieval and Lurianic Kabbalah
  10. Jump up ^Faivre, Antoine (1994). Access to Western Esotericism. State University of New York Press. p. 8. ISBN 0791421783. 
  11. Jump up ^Faivre 1987 p. 465 & 467
  12. Jump up ^OED 1989 v. XVII, p. 903.
  13. Jump up ^Faivre 1987 v. XIV
  14. Jump up ^Faivre 1987 p. 467
  15. Jump up ^Rix 2007 p. 98
  16. Jump up ^Goodick-Clarke 2008 p. 168,169
  17. Jump up ^Faivre 1987 p. 466
  18. Jump up ^Martin, Walter R.; Zacharias, Ravi K., ed (2003) [1965, 1977, 1985, 1997]. The kingdom of the cults (revised ed.). Bloomington, Minnesota: Bethany House, Baker Publishing Group. pp. 265–281 (digital). ISBN 978-0-7642-2821-6. 
  19. Jump up ^Internet Encyclopedia of Philosophy, Vladimir Solovyov
  20. Jump up ^Santucci 2004 p. 259
  21. Jump up ^Greer, John Michael (2004), "Anthroposophical Society entry", The New Encyclopedia of the Occult (1st ed.), St. Paul, MN: Llewellyn Publications, p. 25, ISBN 1-56718-336-0 
  22. Jump up ^Faivre 2000
  23. Jump up ^Faivre 2006 p. 259
  24. Jump up ^Williamson, Lola (2010). Transcendent in America: Hindu-Inspired Meditation Movements (HIMM) as New Religion. New York, NY: New York University Press. p. 31. ISBN 978-0-8147-9449-4. 
  25. Jump up ^Goodick-Clarke 2008 p. 9-10
  26. ^ Jump up to: abHanegraaff 2006 p. 340
  27. Jump up ^Goodick-Clarke 2008 p. 6-10
  28. Jump up ^Faivre 2000 p. 7, 8
  29. Jump up ^Faivre 2000 p. 5. Faivre quotes and agrees with Jean-Louis Siémons.
  30. Jump up ^Sellon 1987 v. II, p. 245-246
  31. Jump up ^Blavatsky 1889 p. 3-4, 7-12, 87
  32. Jump up ^Blavatsky 1888
  33. Jump up ^Ellwood, Robert S (1986). Theosophy: a modern expression of the ages. The Theosophical Publishing House. pp. 14, 16–17, 22. ISBN 0-8356-0607-4. 
  34. Jump up ^Guénon, René (2004). Theosophy: history of a pseudo-religion. Translated by Alvin Moore, Jr. and Cecil Bethell. pp. 82–89. 
  35. Jump up ^Johnson, K. Paul. The Masters Revealed: Madam Blavatsky and Myth of the Great White Brotherhood, Albany, New York: State University of New York Press, 1994.
  36. Jump up ^Zweig, Paul. "Talking to the Dead and Other Amusements", The New York Times, 5 October 1980.
  37. Jump up ^Carroll, Robert Todd. The skeptic's dictionary, 2003, p. 376.
  38. Jump up ^Spielvogel, Jackson; Redles, David (1997). "Hitler's Racial Ideology: Content and Occult Sources". The Museum of Tolerance Online Multimedia Learning Center. The Simon Wiesenthal Center. Retrieved 2012-05-04. 
  39. Jump up ^Hanegraaff 2006 p. x-xii
  40. Jump up ^Goodrick-Clarke, Claire and Nicholas (2005). G. R. S. Mead and the Gnostic Quest. North Atlantic Books. pp. 7 and 32. ISBN 155643572X. 
  41. Jump up ^Goodrick-Clarke, Claire and Nicholas (2005). G. R. S. Mead and the Gnostic Quest. North Atlantic Books. pp. 9, 19 and 32. ISBN 155643572X. 

Bibliography[edit]

  • Faivre, Antoine (1987). "Theosophy" in The Encyclopedia of Religion; Mircea Eliade, Charles J Adams, et al. New York: Macmillan. 
  • Hanegraaff, Wouter J. (2006). "Esotericism" in The Dictionary of Gnosis and Western Esotericism; Wouter J. Hanegraaff, Editor. The Netherlands: Brill Academic Publishers. 
  • Santucci, James A. (2004). "The Theosophical Society" in Controversial New Religions; James R. Lewis, Jesper Aagaard Petersen. USA: Oxford University Press. 
  • Sellon, Emily (1987). "Blavatsky, H. P." in The Encyclopedia of Religion; Mircea Eliade, Charles J Adams, et al. New York: Macmillan. 
  • Faivre, Antoine (2000). Theosophy, Imagination, Tradition: Studies in Western Esotericism. Albany, NY: SUNY. 
  • Goodrick-Clarke, Nicholas (2008). The Western Esoteric Traditions. New York: Oxford University Press. 
  • Godwin, Joscelyn (1994). The Theosophical Enlightenment. Albany, NY: SUNY. 
  • OED (1989). Oxford English Dictionary. Oxford University Press. 
  • Blavatsky, Helena (1888). The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy. London: The Theosophical Publishing Company. 
  • Blavatsky, Helena (1889). The Key to Theosophy. London: The Theosophical Publishing Company. 
  • Rix, Robert (2007). William Blake and the Cultures of Radical Christianity. Hampshire, England: Ashgate Publishing, Ltd. 

Online Sources[edit]

External links[edit]


More esotericism at the Religious Studies Project: reflections on discursive (and other) methodologies

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“Esotericism” – strange shapes and sights.
Just a couple of days after the Religious Studies Project posted a podcast interview with Wouter Hanegraaff on the academic study of esotericism, there is a follow-up in the form of a short-length essay, debating the possibilities and challenges of esotericism research. Its author, Damon Lycourinos, a current PhD candidate at the University of Edinburgh,  brings up a number of concerns – related to questions of European cultural identities (e.g. “reason” vs. “faith”), “the West”, definitional problems related to emic self-designations and typological constructs, etc.

The piece is worth a read as a spontaneous reaction to important debates in the field. However, I think Lycourinos moves a bit too hastily and conflates a number of quite different positions and assumptions that have existed about “esotericism” in the literature. For example, one must distinguish much more  clearly between  ”typological” strategies of definition, whether emphasising “secrecy” in a social sense, or claims to “gnosis” in an epistemoloigcal and discursive sense, and the various “historical” definitions of “currents” and “traditions”, the Faivrean “form of thought”-model, the “rejected knowledge” models, and the essentially constructionist understanding one might draw from Hanegraaff’s later work on esotericism as a category constructed through centuries of theological and philosophical polemics and apologetics with an influence on Western “mnemohistory”. As long as it is not stated clearly which type of position and assumption one is responding to,  moving instead between a number of different ones, it is difficult to do much with the critical points that are raised.
Commenting in any detail on these problems would take way too long, so I will refrain from going there. Instead, let’s just say that I find Lycourinos’ suggestions for the future to be  more interesting – not necessarily because I fully agree, but because they address relevant current debates:
“The next step for the unfolding of a more inclusive approach to a multi-dimensional study of esotericism would be to represent it as a social practice with innovative methodological applications. This would necessarily embrace a discourse community not identical with only esotericists, but all who participate in its articulation.”
The latter point can be stated in a less convoluted manner: it implies that “esotericism research” is not about seeking stable “definitions” or descriptions, of a typological or a historical character, but  about investigating everyone who talks about “esotericism” and thus create an esoteric field of discourse: whether they define it, contest it, enforce or challenge its boundaries. In practice, this means studying self-designations in the context of polemical discourses as well as academic practices to define, explain, and understand “it”.
Various approaches along these lines have been formulated in recent years by scholars such as Kocku von Stuckrad (who first started talking about “esoteric discourse”, and now advocates a thoroughly discursive approach to religion more broadly), Michael Bergunder (who talks about esotericism as an “empty signifier”), and Kennet Granholm (who is currently developing the notion of “esoteric currents as discursive complexes“).  It does, however, have problems and challenges of its own. The price of sticking strictly to a discursive focus, which must be clear about the signifiers it choses to examine, is that one might lose sight of the conceptual (as opposed to terminological) aspects, as well as non-/pre-discursive aspects (if one even believes such to exist at all) of material, biological, cognitive,  infrastructural, non-human, environmental, etc., natures.
This is not in itself a criticism against discursive approaches, but a reminder of their  limitations – we might want to do something else also. Take, for example, Bernd-Christian Otto’s brilliant  discursive study of “magic” and its related terms in Western history from antiquity to the present. Otto is admirably consistent in his methodology, and clearly states that he can say nothing whatsoever about the concept(s) of magic, but only about differences in labelling-practices across the span of a couple of millennia. In this perspective, sports journalists writing about “Magic Johnson” are just as important as the authors of the magical papyri.
What happens if we consistently (and exclusively) apply this methodology to “esotericism”? First of all we have to start in about the 1790s, when the word is first used (in German). From then on our sources are foremost a collective of certain historians, mythographers, and a few occultists (far from all) who sometimes used the term – among many other terms – to refer to selves and others. By the time we reach the 1990s, our colleagues and academic predecessors will form a significant portion of our source material, and the field will start appearing rather self-obsessed. Conversely, unless we also add a conceptual component we will not have much interest in such things as spiritualism, psychical research, parapsychology, (neo)paganism, or indeed much of the contemporary “alternative spirituality” landscape – except, perhaps, when such topics are included by scholars as “esotericism”, or they are put on shelves labeled “esotericism” in the bookshop. But it is these processes of attributing terminology that would form our field of study – not, for example, the conceptual relations that may or may not be underlying such practices.
The pros and cons of a discursive approach to “esotericism”, along the lines implied by Lycourinos, is in other words a methodological and theoretical debate that is still very much alive. It includes a (cluster of) position(s) that may either challenge or complement the approach that is emerging from Hanegraaff’s more recent work, and also help bury older approaches in terms of “currents” and “traditions”. But there is much work still to be done.
References mentioned:
Bergunder, Michael, ‘What is Esotericism? Cultural Studies Approach and the Problems of Definition in Religious Studies’. In Method and Theory in the Study of Religion 22, 2010
Granholm, Kennet. “Esoteric Currents as Discursive Complexes.” Religion – Special issue on discourse analysis in the study of religion. Forthcoming (2013).
Otto, Bernd-Christian. Magie: Rezeptions- und diskursgeschichtliche Analysen von der Antike bis zur Neuzeit. Berlin: Walter de Gruyter Inc., 2011
von, Stuckrad, Kocku. “Discursive Study of Religion: Approaches, Definitions, Implications.” Method & Theory in the Study of Religion. Forthcoming, 25.1 (2013).
von Stuckrad, Kocku. Locations of Knowledge in Medieval and Early Modern Europe: Esoteric Discourse and Western Identities. Cambridge: Cambridge University Press, 2010.
(A few important publications are in the pipeline, and will no doubt be discussed here in due time. Be especially on the look-out for a thematic issue of Religion that will likely appear early next year – featuring a number of review articles discussing Hanegraaff’s Esotericism and the Academy, as well as an important review article on the many introductions that have been written to the field.)
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Creativity is a phenomenon whereby something new and valuable is created (such as an idea, a joke, an artistic or literary work, a painting or musical composition, a solution, an invention etc.). The ideas and concepts so conceived can then manifest themselves in any number of ways, but most often, they become something we can see, hear, smell, touch, or taste. The range of scholarly interest in creativity includes a multitude of definitions and approaches involving several disciplines; psychology, cognitive science, education, philosophy (particularly philosophy of science), technology, theology, sociology, linguistics, business studies, songwriting and economics, taking in the relationship between creativity and general intelligence, mental and neurological processes associated with creativity, the relationships between personality type and creative ability and between creativity and mental health, the potential for fostering creativity through education and training, especially as augmented by technology, and the application of creative resources to improve the effectiveness of learning and teaching processes.


Definition[edit]

In a summary of scientific research into creativity, Michael Mumford suggested: "Over the course of the last decade, however, we seem to have reached a general agreement that creativity involves the production of novel, useful products" (Mumford, 2003, p. 110).[1] Creativity can also be defined "as the process of producing something that is both original and worthwhile" or "characterized by originality and expressiveness and imaginative".[2] What is produced can come in many forms and is not specifically singled out in a subject or area. Authors have diverged dramatically in their precise definitions beyond these general commonalities. Peter Meusburger reckons that over a hundred different analyses can be found in the literature.[3] Also it is defined as a mind skill (Static subject) or a process (Dynamic meaning) equipping us to make any new idea in any area. Then creativity is essentially not a knowledge or science branch. Instead, it is a skill that may be improved through various methods.(Hamid Rajaei suggested 2008) [4][5]

Aspects[edit]

Theories of creativity (particularly investigation of why some people are more creative than others) have focused on a variety of aspects. The dominant factors are usually identified as "the four Ps" - process, product, person and place.[6] A focus on process is shown in cognitive approaches that try to describe thought mechanisms and techniques for creative thinking. Theories invoking divergent rather than convergent thinking (such as Guilford), or those describing the staging of the creative process (such as Wallas) are primarily theories of creative process. A focus on creative product usually appears in attempts to measure creativity (psychometrics, see below) and in creative ideas framed as successful memes.[7] The psychometric approach to creativity reveals that it also involves the ability to produce more.[8] A focus on the nature of the creative person considers more general intellectual habits, such as openness, levels of ideation, autonomy, expertise, exploratory behavior and so on. A focus on place considers the circumstances in which creativity flourishes, such as degrees of autonomy, access to resources and the nature of gatekeepers. Creative lifestyles are characterized by nonconforming attitudes and behaviors as well as flexibility.[8]

Etymology[edit]

The lexeme in the English word creativity comes from the Latin term creō"to create, make": its derivational suffixes also come from Latin. The word "create" appeared in English as early as the 14th century, notably in Chaucer, to indicate divine creation[9] (in The Parson's Tale[10]). However, its modern meaning as an act of human creation did not emerge until after the Enlightenment.[9]

History of the concept[edit]

Greek philosophers like Plato rejected the concept of creativity, preferring to see art as a form of discovery. Asked in The Republic, "Will we say, of a painter, that he makes something?", Plato answers, "Certainly not, he merely imitates."[11]

Ancient views[edit]

Most ancient cultures, including thinkers of Ancient Greece,[11]Ancient China, and Ancient India,[12] lacked the concept of creativity, seeing art as a form of discovery and not creation. The ancient Greeks had no terms corresponding to "to create" or "creator" except for the expression "poiein" ("to make"), which only applied to poiesis (poetry) and to the poietes (poet, or "maker") who made it. Plato did not believe in art as a form of creation. Asked in The Republic,[13]"Will we say, of a painter, that he makes something?", he answers, "Certainly not, he merely imitates."[11]
It is commonly argued that the notion of "creativity" originated in Western culture through Christianity, as a matter of divine inspiration.[9] According to the historian Daniel J. Boorstin, "the early Western conception of creativity was the Biblical story of creation given in the Genesis."[14] However, this is not creativity in the modern sense, which did not arise until the Renaissance. In the Judaeo-Christian tradition, creativity was the sole province of God; humans were not considered to have the ability to create something new except as an expression of God's work.[15] A concept similar to that of Christianity existed in Greek culture, for instance, Muses were seen as mediating inspiration from the Gods.[16] Romans and Greeks invoked the concept of an external creative "daemon" (Greek) or "genius" (Latin), linked to the sacred or the divine. However, none of these views are similar to the modern concept of creativity, and the individual was not seen as the cause of creation until the Renaissance.[17] It was during the Renaissance that creativity was first seen, not as a conduit for the divine, but from the abilities of "great men".[17]

The Enlightenment and after[edit]

The rejection of creativity in favor of discovery and the belief that individual creation was a conduit of the divine would dominate the West probably until the Renaissance and even later.[15] The development of the modern concept of creativity begins in the Renaissance, when creation began to be perceived as having originated from the abilities of the individual, and not God. However, this shift was gradual and would not become immediately apparent until the Enlightenment.[17] By the 18th century and the Age of Enlightenment, mention of creativity (notably in art theory), linked with the concept of imagination, became more frequent.[18] In the writing of Thomas Hobbes, imagination became a key element of human cognition;[9]William Duff was one of the first to identify imagination as a quality of genius, typifying the separation being made between talent (productive, but breaking no new ground) and genius.[16]
As a direct and independent topic of study, creativity effectively received no attention until the 19th century.[16] Runco and Albert argue that creativity as the subject of proper study began seriously to emerge in the late 19th century with the increased interest in individual differences inspired by the arrival of Darwinism. In particular they refer to the work of Francis Galton, who through his eugenicist outlook took a keen interest in the heritability of intelligence, with creativity taken as an aspect of genius.[9]
In the late 19th and early 20th centuries, leading mathematicians and scientists such as Hermann von Helmholtz (1896) and Henri Poincaré (1908) began to reflect on and publicly discuss their creative processes.

Twentieth century to the present day[edit]

The insights of Poincaré and von Helmholtz were built on in early accounts of the creative process by pioneering theorists such as Graham Wallas[19] and Max Wertheimer. In his work Art of Thought, published in 1926, Wallas presented one of the first models of the creative process. In the Wallas stage model, creative insights and illuminations may be explained by a process consisting of 5 stages:
(i) preparation (preparatory work on a problem that focuses the individual's mind on the problem and explores the problem's dimensions),
(ii) incubation (where the problem is internalized into the unconscious mind and nothing appears externally to be happening),
(iii) intimation (the creative person gets a "feeling" that a solution is on its way),
(iv) illumination or insight (where the creative idea bursts forth from its preconscious processing into conscious awareness); and
(v) verification (where the idea is consciously verified, elaborated, and then applied).
Wallas' model is often treated as four stages, with "intimation" seen as a sub-stage.
Wallas considered creativity to be a legacy of the evolutionary process, which allowed humans to quickly adapt to rapidly changing environments. Simonton[20] provides an updated perspective on this view in his book, Origins of genius: Darwinian perspectives on creativity.
In 1927, Alfred North Whitehead gave the Gifford Lectures at the University of Edinburgh, later published as Process and Reality.[21] He is credited with having coined the term "creativity" to serve as the ultimate category of his metaphysical scheme: "Whitehead actually coined the term – our term, still the preferred currency of exchange among literature, science, and the arts. . . a term that quickly became so popular, so omnipresent, that its invention within living memory, and by Alfred North Whitehead of all people, quickly became occluded".[22]
The formal psychometric measurement of creativity, from the standpoint of orthodox psychological literature, is usually considered to have begun with J. P. Guilford's 1950 address to the American Psychological Association, which helped popularize the topic[23] and focus attention on a scientific approach to conceptualizing creativity. (It should be noted that the London School of Psychology had instigated psychometric studies of creativity as early as 1927 with the work of H. L. Hargreaves into the Faculty of Imagination,[24] but it did not have the same impact.) Statistical analysis led to the recognition of creativity (as measured) as a separate aspect of human cognition to IQ-type intelligence, into which it had previously been subsumed. Guilford's work suggested that above a threshold level of IQ, the relationship between creativity and classically measured intelligence broke down.[6]

"Four C" model[edit]

James C. Kaufman and Beghetto introduced a "four C" model of creativity; mini-c ("transformative learning" involving "personally meaningful interpretations of experiences, actions and insights"), little-c (everyday problem solving and creative expression), Pro-C (exhibited by people who are professionally or vocationally creative though not necessarily eminent) and Big-C (creativity considered great in the given field). This model was intended to help accommodate models and theories of creativity that stressed competence as an essential component and the historical transformation of a creative domain as the highest mark of creativity. It also, the authors argued, made a useful framework for analysing creative processes in individuals.[25]
The contrast of terms "Big C" and "Little c" has been widely used. Kozbelt, Beghetto and Runco use a little-c/Big-C model to review major theories of creativity [6]Margaret Boden distinguishes between h-creativity (historical) and p-creativity (personal).[26]
Robinson[27] and Anna Craft[28] have focussed on creativity in a general population, particularly with respect to education. Craft makes a similar distinction between "high" and "little c" creativity.[28] and cites Ken Robinson as referring to "high" and "democratic" creativity. Mihály Csíkszentmihályi[29] has defined creativity in terms of those individuals judged to have made significant creative, perhaps domain-changing contributions. Simonton has analysed the career trajectories of eminent creative people in order to map patterns and predictors of creative productivity.[30]

Theories of Creative Processes[edit]

There has been much empirical study in psychology and cognitive science of the processes through which creativity occurs. Interpretation of the results of these studies has led to several possible explanations of the sources and methods of creativity.

Incubation[edit]

Incubation is a temporary break from creative problem solving that can result in insight.[31] There has been some empirical research looking at whether, as the concept of "incubation" in Wallas' model implies, a period of interruption or rest from a problem may aid creative problem-solving. Ward[32] lists various hypotheses that have been advanced to explain why incubation may aid creative problem-solving, and notes how some empirical evidence is consistent with the hypothesis that incubation aids creative problem-solving in that it enables "forgetting" of misleading clues. Absence of incubation may lead the problem solver to become fixated on inappropriate strategies of solving the problem.[33] This work disputes the earlier hypothesis that creative solutions to problems arise mysteriously from the unconscious mind while the conscious mind is occupied on other tasks.[34]

Convergent and divergent thinking[edit]

J. P. Guilford[35] drew a distinction between convergent and divergent production (commonly renamed convergent and divergent thinking). Convergent thinking involves aiming for a single, correct solution to a problem, whereas divergent thinking involves creative generation of multiple answers to a set problem. Divergent thinking is sometimes used as a synonym for creativity in psychology literature. Other researchers have occasionally used the terms flexible thinking or fluid intelligence, which are roughly similar to (but not synonymous with) creativity.[citation needed]

Creative cognition approach[edit]

In 1992, Finke et al. proposed the "Geneplore" model, in which creativity takes place in two phases: a generative phase, where an individual constructs mental representations called preinventive structures, and an exploratory phase where those structures are used to come up with creative ideas. Some evidence shows that when people use their imagination to develop new ideas, those ideas are heavily structured in predictable ways by the properties of existing categories and concepts.[36] Weisberg[37] argued, by contrast, that creativity only involves ordinary cognitive processes yielding extraordinary results. Maybe Lateral thinking (posed by Edward de Bono)[1] and Hamid Rajaei[2] is useful in this section.

The Explicit-Implicit Interaction (EII) theory[edit]

Helie and Sun[38] recently proposed a unified framework for understanding creativity in problem solving, namely the Explicit-Implicit Interaction (EII) theory of creativity. This new theory constitutes an attempt at providing a more unified explanation of relevant phenomena (in part by reinterpreting/integrating various fragmentary existing theories of incubation and insight). The EII theory relies mainly on five basic principles, namely 1) The co-existence of and the difference between explicit and implicit knowledge; 2) The simultaneous involvement of implicit and explicit processes in most tasks; 3) The redundant representation of explicit and implicit knowledge; 4) The integration of the results of explicit and implicit processing; and 5) The iterative (and possibly bidirectional) processing. A computational implementation of the theory was developed based on the CLARION cognitive architecture and used to simulate relevant human data. This work represents an initial step in the development of process-based theories of creativity encompassing incubation, insight, and various other related phenomena.

Conceptual blending[edit]

In The Act of Creation, Arthur Koestler introduced the concept of bisociation—that creativity arises as a result of the intersection of two quite different frames of reference.[39] This idea was later developed into conceptual blending. In the '90s, various approaches in cognitive science that dealt with metaphor, analogy and structure mapping have been converging, and a new integrative approach to the study of creativity in science, art and humor has emerged under the label conceptual blending.

Honing theory[edit]

Honing theory posits that creativity arises due to the self-organizing, self-mending nature of a worldview, and that it is by way of the creative process the individual hones (and re-hones) an integrated worldview. Honing theory places equal emphasis on the externally visible creative outcome and the internal cognitive restructuring brought about by the creative process. Indeed one factor that distinguishes it from other theories of creativity is that it focuses on not just restructuring as it pertains to the conception of the task, but as it pertains to the worldview as a whole. When faced with a creatively demanding task, there is an interaction between the conception of the task and the worldview. The conception of the task changes through interaction with the worldview, and the worldview changes through interaction with the task. This interaction is reiterated until the task is complete, at which point not only is the task conceived of differently, but the worldview is subtly or drastically transformed. Thus another distinguishing feature of honing theory is that the creative process reflects the natural tendency of a worldview to attempt to resolve dissonance and seek internal consistency amongst its components, whether they be ideas, attitudes, or bits of knowledge; it mends itself as does a body when it has been injured.
Yet another central, distinguishing feature of honing theory is the notion of a potentiality state.[40] Honing theory posits that creative thought proceeds not by searching through and randomly ‘mutating’ predefined possibilities, but by drawing upon associations that exist due to overlap in the distributed neural cell assemblies that participate in the encoding of experiences in memory. Midway through the creative process one may have made associations between the current task and previous experiences, but not yet disambiguated which aspects of those previous experiences are relevant to the current task. Thus the creative idea may feel ‘half-baked’. It is at that point that it can be said to be in a potentiality state, because how it will actualize depends on the different internally or externally generated contexts it interacts with.
Honing theory can account for many phenomena that are not readily explained by other theories of creativity. For example, creativity was commonly thought to be fostered by a supportive, nurturing, trustworthy environment conducive to self-actualization. However, research shows that creativity is actually associated with childhood adversity, which would stimulate honing. Honing theory also makes several predictions that differ from what would be predicted by other theories. For example, empirical support has been obtained using analogy problem solving experiments for the proposal that midway through the creative process one's mind is in a potentiality state. Other experiments show that different works by the same creator exhibit a recognizable style or 'voice', and that this same recognizable quality even comes through in different creative outlets. This is not predicted by theories of creativity that emphasize chance processes or the accumulation of expertise, but it is predicted by honing theory, according to which personal style reflects the creator's uniquely structured worldview. This theory has been developed by Liane Gabora.

Everyday imaginative thought[edit]

In everyday thought, people often spontaneously imagine alternatives to reality when they think "if only...".[41] Their counterfactual thinking is viewed as an example of everyday creative processes.[42] It has been proposed that the creation of counterfactual alternatives to reality depends on similar cognitive processes to rational thought.[43]

Measuring[edit]

Creativity quotient[edit]

Several attempts have been made to develop a creativity quotient of an individual similar to the intelligence quotient (IQ), however these have been unsuccessful.[44]
In Malcolm Gladwell's 2008 book Outliers: The Story of Success,[45] there is mentioning of a "divergence test". As opposed to "convergence tests", where a test taker is asked to sort through a list of possibilities and converge on the right answer, a divergence test requires one to use imagination and take one's mind in as many different directions as possible. "With a divergence test, obviously there isn't a single right answer. What the test giver is looking for are the number and uniqueness of your responses. And what the test is measuring isn't analytical intelligence but something profoundly different -- something much closer to creativity. Divergence tests are every bit as challenging as convergence tests."

Psychometric approach[edit]

J. P. Guilford's group,[35] which pioneered the modern psychometric study of creativity, constructed several tests to measure creativity in 1967:
  • Plot Titles, where participants are given the plot of a story and asked to write original titles.
  • Quick Responses is a word-association test scored for uncommonness.
  • Figure Concepts, where participants were given simple drawings of objects and individuals and asked to find qualities or features that are common by two or more drawings; these were scored for uncommonness.
  • Unusual Uses is finding unusual uses for common everyday objects such as bricks.
  • Remote Associations, where participants are asked to find a word between two given words (e.g. Hand _____ Call)
  • Remote Consequences, where participants are asked to generate a list of consequences of unexpected events (e.g. loss of gravity)
Building on Guilford's work, Torrance[46] developed the Torrance Tests of Creative Thinking in 1966.[47] They involved simple tests of divergent thinking and other problem-solving skills, which were scored on:
  • Fluency– The total number of interpretable, meaningful and relevant ideas generated in response to the stimulus.
  • Originality– The statistical rarity of the responses among the test subjects.
  • Elaboration– The amount of detail in the responses.
The Creativity Achievement Questionnaire, a self-report test that measures creative achievement across 10 domains, was described in 2005 and shown to be reliable and valid when compared to other measures of creativity and to independent evaluation of creative output.[48]
Such tests, sometimes called Divergent Thinking (DT) tests have been both supported[49] and criticized.[50]

Social-personality approach[edit]

Some researchers have taken a social-personality approach to the measurement of creativity. In these studies, personality traits such as independence of judgement, self-confidence, attraction to complexity, aesthetic orientation and risk-taking are used as measures of the creativity of individuals.[23] A meta-analysis by Gregory Feist showed that creative people tend to be "more open to new experiences, less conventional and less conscientious, more self-confident, self-accepting, driven, ambitious, dominant, hostile,and impulsive." Openness, conscientiousness, self-acceptance, hostility and impulsivity had the strongest effects of the traits listed.[51] Within the framework of the Big Five model of personality some consistent traits have emerged.[52]Openness to experience has been shown to be consistently related to a whole host of different assessments of creativity.[53] Among the other Big Five traits, research has demonstrated subtle differences between different domains of creativity. Compared to non-artists, artists tend to have higher levels of openness to experience and lower levels of conscientiousness, while scientists are more open to experience, conscientious, and higher in the confidence-dominance facets of extraversion compared to non-scientists.[51]

Declining U.S. creativity?[edit]

Creativity as measured by the Torrance Tests of Creative Thinking increased until 1990 in the United States, an effect similar to the Flynn effect. Thereafter scores have been declining. Possible causes include increased time spent watching TV, increased time spent playing computer games, or lacking nurturing of creativity in schools.[citation needed] There may also be a mistaken assumption that encouraging creativity in schools necessarily involve the arts when it also can be encouraged in other subjects.[54]
A growing global educational reform movement commonly known as 21st Century Learning aims to promote creativity across the curriculum. In general, it advocates teaching lifelong skills such as critical thinking, problem solving, collaboration and communication for core academic subjects including Science, Technology, Engineering and Math (STEM), as well as the arts. Insofar as the movement promotes a new focus on teaching/learning creativity and innovation skills through activities that promote higher-order thinking skills, it also requires the development of additional metrics to score originality and innovation, as well as technical correctness. Odyssey of the Mind is a non-profit educational program that provides challenging divergent problems to foster original thinking across the curriculum, and has effectively promoted creativity education worldwide since the 1970s.[55] Odyssey of the Mind World Finals[56] is the pinnacle international team-based creative problem-solving competition, and an annual festival to celebrate creativity education. Odyssey of the Mind helps educators easily implement 21st Century Learning Skills[57] at every learning level, and has been sponsored by NASA to encourage creativity education in the United States.[58]

Intelligence[edit]

There has been debate in the psychological literature about whether intelligence (as measured by IQ) and creativity are part of the same process (the conjoint hypothesis) or represent distinct mental processes (the disjoint hypothesis). Evidence from attempts to look at correlations between intelligence and creativity from the 1950s onwards, by authors such as Barron, Guilford or Wallach and Kogan, regularly suggested that correlations between these concepts were low enough to justify treating them as distinct concepts.[52]
Some researchers believe that creativity is the outcome of the same cognitive processes as intelligence, and is only judged as creativity in terms of its consequences, i.e. when the outcome of cognitive processes happens to produce something novel, a view which Perkins has termed the "nothing special" hypothesis.[59]
An often cited model is what has come to be known as "the threshold hypothesis," proposed by Ellis Paul Torrance, which holds that a high degree of intelligence appears to be a necessary but not sufficient condition for high creativity.[35] That is, while there is a positive correlation between creativity and intelligence, this correlation disappears for IQs above a threshold of around 120. Such a model has found acceptance by many researchers, although it has not gone unchallenged.[60] A study in 1962 by Getzels and Jackson among high school students concluded that high IQ and high creativity tend to be mutually exclusive with a majority of the highest scoring students being either highly creative or highly intelligent, but not both. While this explains the threshold, the exact interaction between creativity and IQ remains unexplained.[61] A 2005 meta-Analysis found only small correlations between IQ and creativity tests and did not support the threshold theory.[62]
An alternative perspective, Renzulli's three-rings hypothesis, sees giftedness as based on both intelligence and creativity.
Many experts have suggested a relationship between associative memory and creativity.[63][64][65]

Neurobiology[edit]

The neurobiology of creativity has been addressed[66] in the article "Creative Innovation: Possible Brain Mechanisms." The authors write that "creative innovation might require coactivation and communication between regions of the brain that ordinarily are not strongly connected." Highly creative people who excel at creative innovation tend to differ from others in three ways:
Thus, the frontal lobe appears to be the part of the cortex that is most important for creativity.
This article also explored the links between creativity and sleep, mood and addiction disorders, and depression.
In 2005, Alice Flaherty presented a three-factor model of the creative drive. Drawing from evidence in brain imaging, drug studies and lesion analysis, she described the creative drive as resulting from an interaction of the frontal lobes, the temporal lobes, and dopamine from the limbic system. The frontal lobes can be seen as responsible for idea generation, and the temporal lobes for idea editing and evaluation. Abnormalities in the frontal lobe (such as depression or anxiety) generally decrease creativity, while abnormalities in the temporal lobe often increase creativity. High activity in the temporal lobe typically inhibits activity in the frontal lobe, and vice versa. High dopamine levels increase general arousal and goal directed behaviors and reduce latent inhibition, and all three effects increase the drive to generate ideas.[67]

Working memory and the cerebellum[edit]

Vandervert[68] described how the brain's frontal lobes and the cognitive functions of the cerebellum collaborate to produce creativity and innovation. Vandervert's explanation rests on considerable evidence that all processes of working memory (responsible for processing all thought[69]) are adaptively modeled for increased efficiency by the cerebellum.[70] The cerebellum (consisting of 100 billion neurons, which is more than the entirety of the rest of the brain[71]) is also widely known to adaptively model all bodily movement for efficiency. The cerebellum's adaptive models of working memory processing are then fed back to especially frontal lobe working memory control processes[72] where creative and innovative thoughts arise.[73] (Apparently, creative insight or the "aha" experience is then triggered in the temporal lobe.[74])
According to Vandervert, the details of creative adaptation begin in "forward" cerebellar models which are anticipatory/exploratory controls for movement and thought. These cerebellar processing and control architectures have been termed Hierarchical Modular Selection and Identification for Control (HMOSAIC).[75] New, hierarchically arranged levels of the cerebellar control architecture (HMOSAIC) develop as mental mulling in working memory is extended over time. These new levels of the control architecture are fed forward to the frontal lobes. Since the cerebellum adaptively models all movement and all levels of thought and emotion,[76] Vandervert's approach helps explain creativity and innovation in sports, art, music, the design of video games, technology, mathematics, the child prodigy, and thought in general.
Essentially, Vandervert has argued that when a person is confronted with a challenging new situation, visual-spatial working memory and speech-related working memory are decomposed and re-composed (fractionated) by the cerebellum and then blended in the cerebral cortex in an attempt to deal with the new situation. With repeated attempts to deal with challenging situations, the cerebro-cerebellar blending process continues to optimize the efficiency of how working memory deals with the situation or problem.[77] Most recently, he has argued that this is the same process (only involving visual-spatial working memory and pre-language vocalization) that led to the evolution of language in humans.[78] Vandervert and Vandervert-Weathers have pointed out that this blending process, because it continuously optimizes efficiencies, constantly improves prototyping attempts toward the invention or innovation of new ideas, music, art, or technology.[79] Prototyping, they argue, not only produces new products, it trains the cerebro-cerebellar pathways involved to become more efficient at prototyping itself. Further, Vandervert and Vandervert-Weathers believe that this repetitive "mental prototyping" or mental rehearsal involving the cerebellum and the cerebral cortex explains the success of the self-driven, individualized patterning of repetitions initiated by the teaching methods of the Khan Academy.

REM sleep[edit]

Creativity involves the forming of associative elements into new combinations that are useful or meet some requirement. Sleep aids this process.[80]REM rather than NREM sleep appears to be responsible.[81][82] This has been suggested to be due to changes in cholinergic and noradrenergicneuromodulation that occurs during REM sleep.[81] During this period of sleep, high levels of acetylcholine in the hippocampus suppress feedback from the hippocampus to the neocortex, and lower levels of acetylcholine and norepinephrine in the neocortex encourage the spread of associational activity within neocortical areas without control from the hippocampus.[83] This is in contrast to waking consciousness, where higher levels of norepinephrine and acetylcholine inhibit recurrent connections in the neocortex. It is proposed that REM sleep adds creativity by allowing "neocortical structures to reorganize associative hierarchies, in which information from the hippocampus would be reinterpreted in relation to previous semantic representations or nodes."[81]

Affect[edit]

Some theories suggest that creativity may be particularly susceptible to affective influence. As noted in voting behavior the term "affect" in this context can refer to liking or disliking key aspects of the subject in question. This work largely follows from findings in psychology regarding the ways in which affective states are involved in human judgment and decision-making.[84]

Positive affect relations[edit]

According to Alice Isen, positive affect has three primary effects on cognitive activity:
  1. Positive affect makes additional cognitive material available for processing, increasing the number of cognitive elements available for association;
  2. Positive affect leads to defocused attention and a more complex cognitive context, increasing the breadth of those elements that are treated as relevant to the problem;
  3. Positive affect increases cognitive flexibility, increasing the probability that diverse cognitive elements will in fact become associated. Together, these processes lead positive affect to have a positive influence on creativity.
Barbara Fredrickson in her broaden-and-build model suggests that positive emotions such as joy and love broaden a person's available repertoire of cognitions and actions, thus enhancing creativity.
According to these researchers, positive emotions increase the number of cognitive elements available for association (attention scope) and the number of elements that are relevant to the problem (cognitive scope).
Various meta-analyses, such as Baas et al. (2008) of 66 studies about creativity and affect support the link between creativity and positive affect[85][86]

Negative affect relations[edit]

On the other hand, some theorists have suggested that negative affect leads to greater creativity. A cornerstone of this perspective is empirical evidence of a relationship between affective illness and creativity. In a study of 1,005 prominent 20th century individuals from over 45 different professions, the University of Kentucky's Arnold Ludwig found a slight but significant correlation between depression and level of creative achievement. In addition, several systematic studies of highly creative individuals and their relatives have uncovered a higher incidence of affective disorders (primarily bipolar disorder and depression) than that found in the general population.

Affect at work[edit]

Three patterns may exist between affect and creativity at work: positive (or negative) mood, or change in mood, predictably precedes creativity; creativity predictably precedes mood; and whether affect and creativity occur simultaneously.
It was found that not only might affect precede creativity, but creative outcomes might provoke affect as well. At its simplest level, the experience of creativity is itself a work event, and like other events in the organizational context, it could evoke emotion. Qualitative research and anecdotal accounts of creative achievement in the arts and sciences suggest that creative insight is often followed by feelings of elation. For example, Albert Einstein called his 1907 general theory of relativity "the happiest thought of my life." Empirical evidence on this matter is still very tentative.
In contrast to the possible incubation effects of affective state on subsequent creativity, the affective consequences of creativity are likely to be more direct and immediate. In general, affective events provoke immediate and relatively fleeting emotional reactions. Thus, if creative performance at work is an affective event for the individual doing the creative work, such an effect would likely be evident only in same-day data.
Another longitudinal research found several insights regarding the relations between creativity and emotion at work. Firstly, evidence shows a positive correlation between positive affect and creativity. The more positive a person's affect on a given day, the more creative thinking they evidenced that day and the next day—even controlling for that next day's mood. There was even some evidence of an effect two days later.
In addition, the researchers found no evidence that people were more creative when they experienced both positive and negative affect on the same day. The weight of evidence supports a purely linear form of the affect-creativity relationship, at least over the range of affect and creativity covered in our study: the more positive a person's affect, the higher their creativity in a work setting.
Finally, they found four patterns of affect and creativity: affect can operate as an antecedent to creativity; as a direct consequence of creativity; as an indirect consequence of creativity; and affect can occur simultaneously with creative activity. Thus, it appears that people's feelings and creative cognitions are interwoven in several distinct ways within the complex fabric of their daily work lives.

Formal theory[edit]

Jürgen Schmidhuber's formal theory of creativity[87][88] postulates that creativity, curiosity and interestingness are by-products of a simple computational principle for measuring and optimizing learning progress. Consider an agent able to manipulate its environment and thus its own sensory inputs. The agent can use a black box optimization method such as reinforcement learning to learn (through informed trial and error) sequences of actions that maximize the expected sum of its future reward signals. There are extrinsic reward signals for achieving externally given goals, such as finding food when hungry. But Schmidhuber's objective function to be maximized also includes an additional, intrinsic term to model "wow-effects." This non-standard term motivates purely creative behavior of the agent even when there are no external goals. A wow-effect is formally defined as follows. As the agent is creating and predicting and encoding the continually growing history of actions and sensory inputs, it keeps improving the predictor or encoder, which can be implemented as an artificial neural network or some other machine learning device that can exploit regularities in the data to improve its performance over time. The improvements can be measured precisely, by computing the difference in computational costs (storage size, number of required synapses, errors, time) needed to encode new observations before and after learning. This difference depends on the encoder's present subjective knowledge, which changes over time, but the theory formally takes this into account. The cost difference measures the strength of the present "wow-effect" due to sudden improvements in data compression or computational speed. It becomes an intrinsic reward signal for the action selector. The objective function thus motivates the action optimizer to create action sequences causing more wow-effects. Irregular, random data (or noise) do not permit any wow-effects or learning progress, and thus are "boring" by nature (providing no reward). Already known and predictable regularities also are boring. Temporarily interesting are only the initially unknown, novel, regular patterns in both actions and observations. This motivates the agent to perform continual, open-ended, active, creative exploration.
According to Schmidhuber, his objective function explains the activities of scientists, artists and comedians.[89][90] For example, physicists are motivated to create experiments leading to observations obeying previously unpublished physical laws permitting better data compression. Likewise, composers receive intrinsic reward for creating non-arbitrary melodies with unexpected but regular harmonies that permit wow-effects through data compression improvements. Similarly, a comedian gets intrinsic reward for "inventing a novel joke with an unexpected punch line, related to the beginning of the story in an initially unexpected but quickly learnable way that also allows for better compression of the perceived data."[91] Schmidhuber argues that that ongoing computer hardware advances will greatly scale up rudimentary artificial scientists and artists[clarification needed] based on simple implementations of the basic principle since 1990.[92] He used the theory to create low-complexity art[93] and an attractive human face.[94]

Mental health[edit]

A study by psychologist J. Philippe Rushton found creativity to correlate with intelligence and psychoticism.[95] Another study found creativity to be greater in schizotypal than in either normal or schizophrenic individuals. While divergent thinking was associated with bilateral activation of the prefrontal cortex, schizotypal individuals were found to have much greater activation of their right prefrontal cortex.[96] This study hypothesizes that such individuals are better at accessing both hemispheres, allowing them to make novel associations at a faster rate. In agreement with this hypothesis, ambidexterity is also associated with schizotypal and schizophrenic individuals. Three recent studies by Mark Batey and Adrian Furnham have demonstrated the relationships between schizotypal[97][98] and hypomanic personality [99] and several different measures of creativity.
Particularly strong links have been identified between creativity and mood disorders, particularly manic-depressive disorder (a.k.a. bipolar disorder) and depressive disorder (a.k.a. unipolar disorder). In Touched with Fire: Manic-Depressive Illness and the Artistic Temperament, Kay Redfield Jamison summarizes studies of mood-disorder rates in writers, poets and artists. She also explores research that identifies mood disorders in such famous writers and artists as Ernest Hemingway (who shot himself after electroconvulsive treatment), Virginia Woolf (who drowned herself when she felt a depressive episode coming on), composer Robert Schumann (who died in a mental institution), and even the famed visual artistMichelangelo.
A study looking at 300,000 persons with schizophrenia, bipolar disorder or unipolar depression, and their relatives, found overrepresentation in creative professions for those with bipolar disorder as well as for undiagnosed siblings of those with schizophrenia or bipolar disorder. There was no overall overrepresenation, but overrepresentation for artistic occupations, among those diagnosed with schizophrenia. There was no association for those with unipolar depression or their relatives. [100]
Another study involving more than one million people, conducted by Swedish researchers at the Karolinska Institute, reported a number of correlations between creative occupations and mental illnesses. Writers had a higher risk of anxiety and bipolar disorders, schizophrenia, unipolar depression, and substance abuse, and were almost twice as likely as the general population to kill themselves. Dancers and photographers were also more likely to have bipolar disorder.[101]
However, as a group, those in the creative professions were no more likely to suffer from psychiatric disorders than other people, although they were more likely to have a close relative with a disorder, including anorexia and, to some extent, autism, the Journal of Psychiatric Research reports.[101]
According to psychologist Robert Epstein, PhD, creativity can be obstructed through stress.[102]

Some types of creativity according to R.J. Sternberg[edit]

An article by R.J. Sternberg in the Creativity Research Journal reviewed the "investment" theory of creativity as well as the "propulsion" theory of creative contribution, suggesting that there are eight types of creative contribution; replication - confirming that the given field is in the correct place - redefinition - the attempt to redefine where the field is and how it is viewed - forward incrementation - a creative contribution that moves the field forward in the direction in which it is already moving - advance forward movement - which advances the field past the point where others are ready for it to go - redirection - which moves the field in a new, different direction - redirection from a point in the past - which moves the field back to a previous point to advance in a different direction - starting over/ re-initiation - moving the field to a different starting point - and integration - combining two or more diverse ways of thinking about the field into a single way of thinking.[103]

In various contexts[edit]

An electric wire reel reused as a center table in a Rio de Janeirodecorationfair. The creativity of this designer in reusing this waste was used with good effects to the environment.
Creativity has been studied from a variety of perspectives and is important in numerous contexts. Most of these approaches are undisciplinary, and it is therefore difficult to form a coherent overall view.[23] The following sections examine some of the areas in which creativity is seen as being important.

Creativity profiles[edit]

Creativity can be expresses in a number of different forms, depending on the unique people and environments it exists. A number of different theorists have suggested models of the creative person. One model suggests that there are kinds to produce growth, innovation, speed, etc. These are referred to as the four "Creativity Profiles" that can help achieve such goals.[104]
(i) Incubate (Long-term Development)
(ii) Imagine (Breakthrough Ideas)
(iii) Improve (Incremental Adjustments)
(iv) Invest (Short-term Goals)
Research by Dr Mark Batey of the Psychometrics at Work Research Group at Manchester Business School has suggested that the creative profile can be explained by four primary creativity traits with narrow facets within each
(i) "Idea Generation" (Fluency, Originality, Incubation and Illumination)
(ii) "Personality" (Curiosity and Tolerance for Ambiguity)
(iii) "Motivation" (Intrinsic, Extrinsic and Achievement)
(iv) "Confidence" (Producing, Sharing and Implementing)
This model was developed in a sample of 1000 working adults using the statistical techniques of Exploratory Factor Analysis followed by Confirmatory Factor Analysis by Structural Equation Modelling.[105]
An important aspect of the creativity profiling approach is to account for the tension between predicting the creative profile of an individual, as characterised by the psychometric approach, and the evidence that team creativity is founded on diversity and difference.[106]
One characteristic of creative people, as measured by some psychologists, is what is called divergent production. divergent production is the ability of a person to generate a diverse assortment, yet an appropriate amount of responses to a given situation.[107] One way of measuring divergent production is by administering the Torrance Tests of Creative Thinking.[108] The Torrance Tests of Creative Thinking assesses the diversity, quantity, and appropriateness of participants responses to a variety of open-ended questions.
Other researchers of creativity see the difference in creative people as a cognitive process of dedication to problem solving and developing expertise in the field of their creative expression. Hard working people study the work of people before them and within their current area, become experts in their fields, and then have the ability to add to and build upon previous information in innovative and creative ways. In a study of projects by design students, students who had more knowledge on their subject on average had greater creativity within their projects.[109]
The aspect of motivation within a person's personality may predict creativity levels in the person. Motivation stems from two different sources, intrinsic and extrinsic motivation. Intrinsic motivation is an internal drive within a person to participate or invest as a result of personal interest, desires, hopes, goals, etc. Extrinsic motivation is a drive from outside of a person and might take the form of payment, rewards, fame, approval from others, etc. Although extrinsic motivation and intrinsic motivation can both increase creativity in certain cases, strictly extrinsic motivation often impedes creativity in people.[110]
From a personality-traits perspective, there are a number of traits that are associated with creativity in people.[111] Creative people tend to be more open to new experiences, are more self-confident, are more ambitious, self-accepting, impulsive, driven, dominant, and hostile, compared to people with less creativity.
From an evolutionary perspective, creativity may be a result of the outcome of years of generating ideas. As ideas are continuously generated, the need to evolve produces a need for new ideas and developments. As a result, people have been creating and developing new, innovative, and creative ideas to build our progress as a society.[112]
In studying exceptionally creative people in history, some common traits in lifestyle and environment are often found. Creative people in history usually had supportive parents, but rigid and non-nurturing. Most had an interest in their field at an early age, and most had a highly supportive and skilled mentor in their field of interest. Often the field they chose was relatively uncharted, allowing for their creativity to be expressed more in a field with less previous information. Most exceptionally creative people devoted almost all of their time and energy into their craft, and after about a decade had a creative breakthrough of fame. Their lives were marked with extreme dedication and a cycle of hard-work and breakthroughs as a result of their determination [113]
Another theory of creative people is the investment theory of creativity. This approach suggest that there are many individual and environmental factors that must exist in precise ways for extremelly high levels of creativity opposed to average levels of creativity. In the investment sense, a person with their particular characteristics in their particular environment may see an opportunity to devote their time and energy into something that has been overlooked by others. The creative person develops an undervalued or underrecognized idea to the point that it is established as a new and creative idea. Just like in the financial world, some investments are worth the buy in, while others are less productive and do not build to the extent that the investor expected. This investment theory of creativity views creativity in a unique perspective compared to others, by asserting that creativity might rely to some extent on the right investment of effort being added to a field at the right time in the right way.[114]

In diverse cultures[edit]

Creativity is viewed differently in different countries.[115] For example, cross-cultural research centred on Hong Kong found that Westerners view creativity more in terms of the individual attributes of a creative person, such as their aesthetic taste, while Chinese people view creativity more in terms of the social influence of creative people e.g. what they can contribute to society.[116] Mpofu et al. surveyed 28 African languages and found that 27 had no word which directly translated to 'creativity' (the exception being Arabic).[117] The principle of linguistic relativity, i.e. that language can affect thought, suggests that the lack of an equivalent word for 'creativity' may affect the views of creativity among speakers of such languages. However, more research would be needed to establish this, and there is certainly no suggestion that this linguistic difference makes people any less (or more) creative; Africa has a rich heritage of creative pursuits such as music, art, and storytelling. Nevertheless, it is true that there has been very little research on creativity in Africa,[118] and there has also been very little research on creativity in Latin America.[119] Creativity has been more thoroughly researched in the northern hemisphere, but here again there are cultural differences, even between countries or groups of countries in close proximity. For example, in Scandinavian countries, creativity is seen as an individual attitude which helps in coping with life's challenges,[120] while in Germany, creativity is seen more as a process that can be applied to help solve problems.[121]

In art and literature[edit]

Henry Moore's Reclining Figure
Most people associate creativity with the fields of art and literature. In these fields, originality is considered to be a sufficient condition for creativity, unlike other fields where both originality and appropriateness are necessary.[122]
Within the different modes of artistic expression, one can postulate a continuum extending from "interpretation" to "innovation". Established artistic movements and genres pull practitioners to the "interpretation" end of the scale, whereas original thinkers strive towards the "innovation" pole. Note that we conventionally expect some "creative" people (dancers, actors, orchestral members, etc.) to perform (interpret) while allowing others (writers, painters, composers, etc.) more freedom to express the new and the different.
Contrast alternative theories, for example:
  • artistic inspiration, which provides the transmission of visions from divine sources such as the Muses; a taste of the Divine.[123] Compare with invention.
  • artistic evolution, which stresses obeying established ("classical") rules and imitating or appropriating to produce subtly different but unshockingly understandable work. Compare with crafts.
  • artistic conversation, as in Surrealism, which stresses the depth of communication when the creative product is the language.
In the art practice and theory of Davor Dzalto, human creativity is taken as a basic feature of both the personal existence of human being and art production. For this thinker, creativity is a basic cultural and anthropological category, since it enables human manifestation in the world as a "real presence" in contrast to the progressive "virtualization" of the world.

Psychological examples from science and mathematics[edit]

Jacques Hadamard, in his book Psychology of Invention in the Mathematical Field, uses introspection to describe mathematical thought processes. In contrast to authors who identify language and cognition, he describes his own mathematical thinking as largely wordless, often accompanied by mental images that represent the entire solution to a problem. He surveyed 100 of the leading physicists of his day (ca. 1900), asking them how they did their work. Many of the responses mirrored his own.
Hadamard described the experiences of the mathematicians/theoretical physicistsCarl Friedrich Gauss, Hermann von Helmholtz, Henri Poincaré and others as viewing entire solutions with "sudden spontaneity."[124]
The same has been reported in literature by many others, such as Denis Brian,[125]G. H. Hardy,[126]Walter Heitler,[127]B. L. van der Waerden,[128] and Harold Ruegg.[129]
To elaborate on one example, Einstein, after years of fruitless calculations, suddenly had the solution to the general theory of relativity revealed in a dream "like a giant die making an indelible impress, a huge map of the universe outlined itself in one clear vision."[125]
Hadamard described the process as having steps (i) preparation, (ii) incubation, (iv) illumination, and (v) verification of the five-step Graham Wallas creative-process model, leaving out (iii) intimation, with the first three cited by Hadamard as also having been put forth by Helmholtz:[130]
Marie-Louise von Franz, a colleague of the eminent psychiatrist Carl Jung, noted that in these unconscious scientific discoveries the "always recurring and important factor ... is the simultaneity with which the complete solution is intuitively perceived and which can be checked later by discursive reasoning." She attributes the solution presented "as an archetypal pattern or image."[131] As cited by von Franz,[132] according to Jung, "Archetypes ... manifest themselves only through their ability to organize images and ideas, and this is always an unconscious process which cannot be detected until afterwards."[133]

Creative industries and services[edit]

Today, creativity forms the core activity of a growing section of the global economy—the so-called "creative industries"—capitalistically generating (generally non-tangible) wealth through the creation and exploitation of intellectual property or through the provision of creative services. The Creative Industries Mapping Document 2001 provides an overview of the creative industries in the UK. The creative professional workforce is becoming a more integral part of industrialized nations' economies.
Creative professions include writing, art, design, theater, television, radio, motion pictures, related crafts, as well as marketing, strategy, some aspects of scientific research and development, product development, some types of teaching and curriculum design, and more. Since many creative professionals (actors and writers, for example) are also employed in secondary professions, estimates of creative professionals are often inaccurate. By some estimates, approximately 10 million US workers are creative professionals; depending upon the depth and breadth of the definition, this estimate may be double.

In other professions[edit]

Isaac Newton's law of gravity is popularly attributed to a creative leap he experienced when observing a falling apple.
Creativity is also seen as being increasingly important in a variety of other professions. Architecture and industrial design are the fields most often associated with creativity, and more generally the fields of design and design research. These fields explicitly value creativity, and journals such as Design Studies have published many studies on creativity and creative problem solving.[134]
Fields such as science and engineering have, by contrast, experienced a less explicit (but arguably no less important) relation to creativity. Simonton[20] shows how some of the major scientific advances of the 20th century can be attributed to the creativity of individuals. This ability will also be seen as increasingly important for engineers in years to come.[135]
Accounting has also been associated with creativity with the popular euphemism creative accounting. Although this term often implies unethical practices, Amabile[122] has suggested that even this profession can benefit from the (ethical) application of creative thinking.
In a recent global survey of approximately 1600 CEO's, the leadership trait that was considered to be most crucial for success was creativity.[136] This suggests that the world of business is beginning to accept that creativity is of value in a diversity of industries, rather than being simply the preserve of the creative industries. For instance, the civil service (opularly derided as wholly opposite to the creative), has benefitted from employing creative writers, from John Milton, to Anthony Trollope, to 'Flann O'Brien', who are capable of analysing the workings of their own institutions.[137]

In organizations[edit]

Training meeting in an eco-design stainless steel company in Brazil. The leaders among other things wish to cheer and encourage the workers in order to achieve a higher level of creativity.
It has been the topic of various research studies to establish that organizational effectiveness depends on the creativity of the workforce to a large extent. For any given organization, measures of effectiveness vary, depending upon its mission, environmental context, nature of work, the product or service it produces, and customer demands. Thus, the first step in evaluating organizational effectiveness is to understand the organization itself - how it functions, how it is structured, and what it emphasizes.
Amabile[122] argued that to enhance creativity in business, three components were needed:
  • Expertise (technical, procedural and intellectual knowledge),
  • Creative thinking skills (how flexibly and imaginatively people approach problems),
  • and Motivation (especially intrinsic motivation).
There are two types of motivation:
Six managerial practices to encourage motivation are:
  • Challenge – matching people with the right assignments;
  • Freedom – giving people autonomy choosing means to achieve goals;
  • Resources– such as time, money, space etc. There must be balance fit among resources and people;
  • Work group features – diverse, supportive teams, where members share the excitement, willingness to help and recognize each other's talents;
  • Supervisory encouragement – recognitions, cheering, praising;
  • Organizational support – value emphasis, information sharing, collaboration.
Nonaka, who examined several successful Japanese companies, similarly saw creativity and knowledge creation as being important to the success of organizations.[138] In particular, he emphasized the role that tacit knowledge has to play in the creative process.
In business, originality is not enough. The idea must also be appropriate—useful and actionable.[139][140]Creative competitive intelligence is a new solution to solve this problem. According to Reijo Siltala it links creativity to innovation process and competitive intelligence to creative workers.
Creativity can be encouraged in people and professionals and in the workplace. It is essential for innovation, and is a factor affecting economic growth and businesses. In 2013 the sociologist Silvia Leal Martín, using the Innova 3DX method, suggested measuring the various parameters that encourage creativity and innovation: corporate culture, work environment, leadership and management, creativity, self-esteem and optimism, locus of control and learning orientation, motivation and fear.[141]

Economic views of creativity[edit]

Economic approaches to creativity have focussed on three aspects - the impact of creativity on economic growth, methods of modelling markets for creativity, and the maximisation of economic creativity (innovation).
In the early 20th century, Joseph Schumpeter introduced the economic theory of creative destruction, to describe the way in which old ways of doing things are endogenously destroyed and replaced by the new. Some economists (such as Paul Romer) view creativity as an important element in the recombination of elements to produce new technologies and products and, consequently, economic growth. Creativity leads to capital, and creative products are protected by intellectual property laws.
Mark A. Runco and Daniel Rubenson have tried to describe a "psychoeconomic" model of creativity.[142] In such a model, creativity is the product of endowments and active investments in creativity; the costs and benefits of bringing creative activity to market determine the supply of creativity. Such an approach has been criticised for its view of creativity consumption as always having positive utility, and for the way it analyses the value of future innovations.[143]
The creative class is seen by some to be an important driver of modern economies. In his 2002 book, The Rise of the Creative Class, economistRichard Florida popularized the notion that regions with "3 T's of economic development: Technology, Talent and Tolerance" also have high concentrations of creative professionals and tend to have a higher level of economic development.
The creative industries in Europe - including the audiovisual sector - make a significant contribution to the EU economy, creating about 3% of EU GDP - corresponding to an annual market value of €500 billion - and employing about 6 million people. In addition, the sector plays a crucial role in fostering innovation, in particular for devices and networks.[144] The EU records the second highest TV viewing figures globally, producing more films than any other region in the world. In that respect, the newly proposed 'Creative Europe' programme will help preserve cultural heritage while increasing the circulation of creative works inside and outside the EU.[145] The programme will play a consequential role in stimulating cross border co-operation, promoting peer learning and making these sectors more professional. The Commission will then propose a financial instrument run by the European Investment Bank to provide debt and equity finance for cultural and creative industries. The role of the non-state actors within the governance regarding Medias will not be neglected anymore due to a holistic approach .

Fostering creativity[edit]

Daniel Pink, in his 2005 book A Whole New Mind, repeating arguments posed throughout the 20th century, argues that we are entering a new age where creativity is becoming increasingly important. In this conceptual age, we will need to foster and encourage right-directed thinking (representing creativity and emotion) over left-directed thinking (representing logical, analytical thought). However, this simplification of 'right' versus 'left' brain thinking is not supported by the research data.[146]
Nickerson[147] provides a summary of the various creativity techniques that have been proposed. These include approaches that have been developed by both academia and industry:
  1. Establishing purpose and intention
  2. Building basic skills
  3. Encouraging acquisitions of domain-specific knowledge
  4. Stimulating and rewarding curiosity and exploration
  5. Building motivation, especially internal motivation
  6. Encouraging confidence and a willingness to take risks
  7. Focusing on mastery and self-competition
  8. Promoting supportable beliefs about creativity
  9. Providing opportunities for choice and discovery
  10. Developing self-management (metacognitive skills)
  11. Teaching techniques and strategies for facilitating creative performance
  12. Providing balance
Some see the conventional system of schooling as "stifling" of creativity and attempt (particularly in the pre-school/kindergarten and early school years) to provide a creativity-friendly, rich, imagination-fostering environment for young children.[147][148][149] Researchers have seen this as important because technology is advancing our society at an unprecedented rate and creative problem solving will be needed to cope with these challenges as they arise.[149] In addition to helping with problem solving, creativity also helps students identify problems where others have failed to do so.[147][148][150] See the Waldorf School as an example of an education program that promotes creative thought.
Promoting intrinsic motivation and problem solving are two areas where educators can foster creativity in students. Students are more creative when they see a task as intrinsically motivating, valued for its own sake.[148][149][151][152] To promote creative thinking educators need to identify what motivates their students and structure teaching around it. Providing students with a choice of activities to complete allows them to become more intrinsically motivated and therefore creative in completing the tasks.[147][153]
Teaching students to solve problems that do not have well defined answers is another way to foster their creativity. This is accomplished by allowing students to explore problems and redefine them, possibly drawing on knowledge that at first may seem unrelated to the problem in order to solve it.[147][148][149][151]
Several different researchers have proposed methods of increasing the creativity of an individual. Such ideas range from the psychological-cognitive, such as Osborn-Parnes Creative Problem Solving Process, Synectics, Science-based creative thinking, Purdue Creative Thinking Program, and Edward de Bono's lateral thinking; to the highly structured, such as TRIZ (the Theory of Inventive Problem-Solving) and its variant Algorithm of Inventive Problem Solving (developed by the Russian scientist Genrich Altshuller), Computer-Aided Morphological analysis and the metod of "orbiting around the issue in 360 degrees"[5]Hamid Rajaei

Understanding and enhancing the creative process with new technologies[edit]

A simple but accurate review on this new Human-Computer Interactions (HCI) angle for promoting creativity has been written by Todd Lubart, an invitation full of creative ideas to develop further this new field.
Groupware and other Computer Supported Collaborative Work (CSCW) platforms are now the stage of Network Creativity on the web or on other private networks. These tools have made more obvious the existence of a more connective, cooperative and collective nature of creativity rather than the prevailing individual one. Creativity Research on Global Virtual Teams is showing that the creative process is affected by the national identities, cognitive and conative profiles, anonymous interactions at times and many other factors affecting the teams members, depending on the early or later stages of the cooperative creative process. They are also showing how NGO's cross-cultural virtual team's innovation in Africa would also benefit from the pooling of best global practices online. Such tools enhancing cooperative creativity may have a great impact on society and as such should be tested while they are built following the Motto: "Build the Camera while shooting the film". Some European FP7 scientific programs like Paradiso are answering a need for advanced experimentally driven research including large-scale experimentation test-beds to discover the technical, societal and economic implications of such groupware and collaborative tools to the Internet.
On the other hand, creativity research may one day be pooled with a computable metalanguage like IEML from the University of Ottawa Collective Intelligence Chair, Pierre Levy. It might be a good tool to provide an interdisciplinary definition and a rather unified theory of creativity. The creative processes being highly fuzzy, the programming of cooperative tools for creativity and innovation should be adaptive and flexible. Empirical Modelling seems to be a good choice for Humanities Computing.
If all the activity of the universe could be traced with appropriate captors, it is likely that one could see the creative nature of the universe to which humans are active contributors. After the web of documents, the Web of Things might shed some light on such a universal creative phenomenon which should not be restricted to humans. In order to trace and enhance cooperative and collective creativity, Metis Reflexive Global Virtual Team has worked for the last few years on the development of a Trace Composer at the intersection of personal experience and social knowledge.
Metis Reflexive Team has also identified a paradigm for the study of creativity to bridge European theory of "useless" and non-instrumentalized creativity, North American more pragmatic creativity and Chinese culture stressing more creativity as a holistic process of continuity rather than radical change and originality. This paradigm is mostly based on the work of the German philosopher Hans Joas, one that emphasizes the creative character of human action. This model allows also for a more comprehensive theory of action. Joas elaborates some implications of his model for theories of social movements and social change. The connection between concepts like creation, innovation, production and expression is facilitated by the creativity of action as a metaphore but also as a scientific concept.
The Creativity and Cognition conference series, sponsored by the ACM and running since 1993, has been an important venue for publishing research on the intersection between technology and creativity. The conference now runs biennially, next taking place in 2011.[dated info]

Social attitudes[edit]

Although the benefits of creativity to society as a whole have been noted,[154] social attitudes about this topic remain divided. The wealth of literature regarding the development of creativity[155] and the profusion of creativity techniques indicate wide acceptance, at least among academics, that creativity is desirable.
There is, however, a dark side to creativity, in that it represents a "quest for a radical autonomy apart from the constraints of social responsibility".[156] In other words, by encouraging creativity we are encouraging a departure from society's existing norms and values. Expectation of conformity runs contrary to the spirit of creativity. Ken Robinson argues that the current education system is "educating people out of their creativity". [157][158]
Nevertheless, employers are increasingly valuing creative skills. A report by the Business Council of Australia, for example, has called for a higher level of creativity in graduates.[159] The ability to "think outside the box" is highly sought after. However, the above-mentioned paradox may well imply that firms pay lip service to thinking outside the box while maintaining traditional, hierarchical organization structures in which individual creativity is condemned.

See also[edit]

Notes[edit]

  1. Jump up ^Mumford, M. D. (2003). Where have we been, where are we going? Taking stock in creativity research. Creativity Research Journal, 15, 107–120.
  2. Jump up ^(Csikszentmihalyi, 1999, 2000; Lubart & Mouchiroud, 2003; Runco, 1997, 2000; Sternberg & Lubart, 1996)
  3. Jump up ^Meusburger, Peter (2009). "Milieus of Creativity: The Role of Places, Environments and Spatial Contexts". In Meusburger, P., Funke, J. and Wunder, E. Milieus of Creativity: An Interdisciplinary Approach to Spatiality of Creativity. Springer. ISBN 978-1-4020-9876-5. 
  4. Jump up ^http://hhrqsh.andishvaran.ir /fa/articles.html?&PN_96=1
  5. ^ Jump up to: abhttps://www.academia.edu/5526802/The_concept_of_creativity
  6. ^ Jump up to: abcKozbelt, Aaron; Beghetto, Ronald A. and Runco, Mark A. (2010). "Theories of Creativity". In James C. Kaufman and Robert J. Sternberg. The Cambridge Handbook of Creativity. Cambridge University Press. ISBN 978-0-521-73025-9. 
  7. Jump up ^Gabora, Liane (1997). "The Origin and Evolution of Culture and Creativity". Journal of Memetics - Evolutionary Models of Information Transmission1. 
  8. ^ Jump up to: abSternberg, Robert J. (2009). Jaime A. Perkins, Dan Moneypenny, Wilson Co, ed. Cognitive Psychology. CENGAGE Learning. p. 468. ISBN 978-0-495-50629-4. 
  9. ^ Jump up to: abcdeRunco, Mark A.; Albert, Robert S. (2010). "Creativity Research". In James C. Kaufman and Robert J. Sternberg. The Cambridge Handbook of Creativity. Cambridge University Press. ISBN 978-0-521-73025-9. 
  10. Jump up ^"And eke Job saith, that in hell is no order of rule. And albeit that God hath created all things in right order, and nothing without order, but all things be ordered and numbered, yet nevertheless they that be damned be not in order, nor hold no order."
  11. ^ Jump up to: abcWładysław Tatarkiewicz, A History of Six Ideas: an Essay in Aesthetics, p. 244.
  12. Jump up ^Albert, R. S.; Runco, M. A. (1999). ":A History of Research on Creativity". In Sternberg, R. J. Handbook of Creativity. Cambridge University Press. 
  13. Jump up ^Plato, The Republic, Book X - wikisource:The Republic/Book X
  14. Jump up ^Albert, R. S.; Runco, M. A. (1999). ":A History of Research on Creativity". In Sternberg, R. J. Handbook of Creativity. Cambridge University Press. p. 5. 
  15. ^ Jump up to: abNiu, Weihua; Sternberg, Robert J. (2006). "The Philosophical Roots of Western and Eastern Conceptions of Creativity". Journal of Theoretical and Philosophical Psychology26: 18–38. doi:10.1037/h0091265. Retrieved 23 October 2010. 
  16. ^ Jump up to: abcDacey, John (1999). "Concepts of Creativity: A history". In Mark A. Runco and Steven R. Pritzer. Encyclopedia of Creativity, Vol. 1. Elsevier. ISBN 0-12-227076-2. 
  17. ^ Jump up to: abcAlbert, R. S.; Runco, M. A. (1999). ":A History of Research on Creativity". In Sternberg, R. J. Handbook of Creativity. Cambridge University Press. p. 6. 
  18. Jump up ^Tatarkiewicz, Władysław (1980). A History of Six Ideas: an Essay in Aesthetics. Translated from the Polish by Christopher Kasparek, The Hague: Martinus Nijhoff. 
  19. Jump up ^Wallas, G. (1926). Art of Thought. 
  20. ^ Jump up to: abSimonton, D. K. (1999). Origins of genius: Darwinian perspectives on creativity. Oxford University Press. 
  21. Jump up ^Whitehead, Alfred North (1978). Process and reality : an essay in cosmology ; Gifford Lectures delivered in the University of Edinburgh during the session 1927-28 (Corrected ed.). New York: Free Press. ISBN 0-02-934580-4. 
  22. Jump up ^Meyer, Steven (2005). "Introduction: Whitehead Now". Configurations1 (13): 1–33. 
  23. ^ Jump up to: abcSternberg, R. J.; Lubart, T. I. (1999). "The Concept of Creativity: Prospects and Paradigms". In ed. Sternberg, R. J. Handbook of Creativity. Cambridge University Press. ISBN 0-521-57285-1. 
  24. Jump up ^(Hargreaves, H. L. (1927). "The faculty of imagination: An enquiry concerning the existence of a general faculty, or group factor, of imagination." British Journal of Psychology Monograph Supplement 3: 1-74.)
  25. Jump up ^Kaufman, James C.; Beghetto, Ronald A. (2009). "Beyond Big and Little: The Four C Model of Creativity". Review of General Psychology13 (1): 1–12. doi:10.1037/a0013688. 
  26. Jump up ^Boden, Margaret (2004). The Creative Mind: Myths And Mechanisms. Routledge. ISBN 0-297-82069-9. 
  27. Jump up ^Robinson, Ken (1998). All our futures: Creativity, culture, education. National Advisory Committee on Creative and Cultural Education. Retrieved 2 October 2010. 
  28. ^ Jump up to: abCraft, Anna (2001). "'Little C' creativity". In Craft, A., Jeffrey, B. and Leibling, M. Creativity in education. Continuum International. ISBN 978-0-8264-4863-7. 
  29. Jump up ^Csíkszentmihályi, Mihály (1996). Creativity:Flow and the Psychology of Discovery and Invention. Harper Collins. ISBN 978-0-06-092820-9. 
  30. Jump up ^Simonton, D. K. (1997). "Creative Productivity: A Predictive and Explanatory Model of Career Trajectories and Landmarks". Psychological Review104 (1): 66–89. doi:10.1037/0033-295X.104.1.66. 
  31. Jump up ^Smith, S. M. (2011). "Incubation". In M. A. Runco & S. R. Pritzker. Encyclopedia of Creativity Volume I (2nd ed.). Academic Press. pp. 653–657. ISBN 978-0-12-375039-6. 
  32. Jump up ^Ward, T. (2003). "Creativity". In ed. Nagel, L. Encyclopaedia of Cognition. New York: Macmillan. 
  33. Jump up ^Smith, Steven M. (1995). "Fixation, Incubation, and Insight in Memory and Creative Thinking". In Steven M. Smith, Thomas B. Ward and Ronald A. Finke. The Creative Cognition Approach. MIT Press. 
  34. Jump up ^"Anderson, J. R. (2000). Cognitive psychology and its implications. Worth Publishers. ISBN 0-7167-1686-0. 
  35. ^ Jump up to: abcGuilford, J. P. (1967). The Nature of Human Intelligence. 
  36. Jump up ^Ward, T.B. (1995). What’s old about new ideas. In S. M. Smith, T. B. Ward & R. A. & Finke (Eds.) The creative cognition approach, 157–178, London: MIT Press.
  37. Jump up ^Weisberg, R. W. (1993). Creativity: Beyond the myth of genius. Freeman. ISBN 0-7167-2119-8. 
  38. Jump up ^Helie S., Sun R. (2010). "Incubation, insight, and creative problem solving: A unified theory and a connectionist model". Psychological Review117: 994–1024. 
  39. Jump up ^Koestler, A. (1964). The Act of Creation. London: Pan Books. ISBN 0-330-73116-5. 
  40. Jump up ^Gabora, L. & Saab, A. (2011). Creative interference and states of potentiality in analogy problem solving. Proceedings of the Annual Meeting of the Cognitive Science Society. July 20–23, 2011, Boston MA.
  41. Jump up ^Roese, N. J. & Olson, J. M. (1995). What Might Have Been: The Social Psychology of Counterfactual Thinking. Mahwah, New Jersey: Erlbaum
  42. Jump up ^Markman, K. Klein, W. & Suhr, E. (eds) (2009). Handbook of mental simulation and the human imagination. Hove, Psychology Press
  43. Jump up ^Byrne, R. M. J. (2005). The Rational Imagination: How People Create Counterfactual Alternatives to Reality. Cambridge, MA: MIT Press.
  44. Jump up ^(Kraft, 2005)
  45. Jump up ^Gladwell, Malcolm (2008). Outliers: The Story of Success. Little, Brown and Company. ISBN 978-0-316-01792-3. 
  46. Jump up ^(Torrance, 1974)
  47. Jump up ^http://people.uncw.edu/caropresoe/GiftedFoundations/SocialEmotional/Creativity-articles/Kim_Can-we-trust-creativity-tests.pdf
  48. Jump up ^(Carson, 2005)
  49. Jump up ^Kim, K. H. (2006). "Can We Trust Creativity Tests? A Review of the Torrance Tests of Creative Thinking (TTCT)". Creativity Research Journal18: 3–1. doi:10.1207/s15326934crj1801_2. edit
  50. Jump up ^Zeng, L.; Proctor, R. W.; Salvendy, G. (2011). "Can Traditional Divergent Thinking Tests Be Trusted in Measuring and Predicting Real-World Creativity?". Creativity Research Journal23: 24. doi:10.1080/10400419.2011.545713. edit
  51. ^ Jump up to: abFeist, G. J. (1998). A meta-analysis of the impact of personality on scientific and artistic creativity. Personality and Social Psychological Review, 2, 290–309.
  52. ^ Jump up to: abBatey, M. & Furnham, A. (2006). Creativity, intelligence and personality: A critical review of the scattered literature. Genetic, Social, and General Psychology Monographs, 132, p. 355-429.
  53. Jump up ^Batey, M., Furnham, A. F. & Safiullina, X. (2010). Intelligence, General Knowledge and Personality as Predictors of Creativity. Learning and Individual Differences, 20, p. 532-535.
  54. Jump up ^Po Bronson, "The Creativity Crisis", Newsweek, July 10, 2010.
  55. Jump up ^http://new.odysseyofthemind.org/hq/for-everyone/problem-archives/
  56. Jump up ^http://new.odysseyofthemind.org/hq/world-finals/
  57. Jump up ^http://new.odysseyofthemind.org/hq/about/initiatives/
  58. Jump up ^http://new.odysseyofthemind.org/hq/sponsors/
  59. Jump up ^(O'Hara & Sternberg, 1999).
  60. Jump up ^Kim, Hyung Chee (2005). "Can Only Intelligent People be Creative?". Journal of Secondary Gifted Education16 (2/3): 57–66. Retrieved 12 May 2011. 
  61. Jump up ^Plucker, J. A.& Renzulli, J. S. (1999). "Psychometric Approaches to the Study of Human Creativity". In ed. Sternberg, R. J. Handbook of Creativity. Cambridge University Press. 
  62. Jump up ^Kim, K. H. (2005). "Can Only Intelligent People Be Creative? A Meta-Analysis". The Journal of Secondary Gifted Education. doi:10.4219/jsge-2005-473. edit
  63. Jump up ^http://mindmodeling.org/cogsci2011/papers/0833/paper0833.pdf
  64. Jump up ^http://homepage.psy.utexas.edu/HomePage/Class/Psy301/Athle/5.%20Writing%20Assignments/4.%20gruszka.pdf
  65. Jump up ^http://www.saramednick.com/htmls/pdfs/Cai_PNAS_2009.pdf
  66. Jump up ^Kenneth M Heilman, MD, Stephen E. Nadeau, MD, and David Q. Beversdorf, MD. "Creative Innovation: Possible Brain Mechanisms" Neurocase (2003)
  67. Jump up ^Flaherty AW (2005). "Frontotemporal and dopaminergic control of idea generation and creative drive". J Comp Neurol493 (1): 147–53. doi:10.1002/cne.20768. PMC 2571074. PMID 16254989. 
  68. Jump up ^Vandervert 2003a, 2003b; Vandervert, Schimpf & Liu, 2007
  69. Jump up ^Miyake & Shah, 1999
  70. Jump up ^Schmahmann, 1997, 2004
  71. Jump up ^Andersen, Korbo & Pakkenberg, 1992.
  72. Jump up ^Miller & Cohen, 2001
  73. Jump up ^Vandervert, 2003a
  74. Jump up ^Jung-Beeman, Bowden, Haberman, Frymiare, Arambel-Liu, Greenblatt, Reber & Kounios, 2004
  75. Jump up ^Imamizu, Kuroda, Miyauchi, Yoshioka & Kawato, 2003
  76. Jump up ^Schmahmann, 2004,
  77. Jump up ^Vandervert, in press-a
  78. Jump up ^Vandervert, 2011, in press-b
  79. Jump up ^Vandervert & Vandervert-Weathers, 2013
  80. Jump up ^Wagner U., Gais S., Haider H., Verleger R., Born J. (2004). "Sleep inspires insight". Nature427 (6972): 352–5. doi:10.1038/nature02223. PMID 14737168. 
  81. ^ Jump up to: abcCai D. J., Mednick S. A., Harrison E. M., Kanady J. C., Mednick S. C. (2009). "REM, not incubation, improves creativity by priming associative networks". Proc Natl Acad Sci U S A106 (25): 10130–10134. doi:10.1073/pnas.0900271106. PMC 2700890. PMID 19506253. 
  82. Jump up ^Walker MP, Liston C, Hobson JA, Stickgold R (November 2002). "Cognitive flexibility across the sleep-wake cycle: REM-sleep enhancement of anagram problem solving". Brain Res Cogn Brain Res14 (3): 317–24. doi:10.1016/S0926-6410(02)00134-9. PMID 12421655. 
  83. Jump up ^Hasselmo ME (September 1999). "Neuromodulation: acetylcholine and memory consolidation". Trends Cogn. Sci. (Regul. Ed.)3 (9): 351–359. doi:10.1016/S1364-6613(99)01365-0. PMID 10461198. 
  84. Jump up ^Winkielman, P.; Knutson, B. (2007), "Affective Influence on Judgments and Decisions: Moving Towards Core Mechanisms", Review of General Psychology11 (2): 179–192 
  85. Jump up ^Mark A. Davis (January 2009). "Understanding the relationship between mood and creativity: A meta-analysis". Organizational Behavior and Human Decision Processes100 (1): 25–38. doi:10.1016/j.obhdp.2008.04.001. 
  86. Jump up ^Baas, Matthijs; De Dreu, Carsten K. W.; Nijstad, Bernard A. (November 2008). "A meta-analysis of 25 years of mood-creativity research: Hedonic tone, activation, or regulatory focus?". Psychological Bulletin134 (6): 779–806. doi:10.1037/a0012815. PMID 18954157. 
  87. Jump up ^Schmidhuber, Jürgen (2006), Developmental Robotics, Optimal Artificial Curiosity, Creativity, Music, and the Fine Arts. Connection Science, 18(2): 173-187
  88. Jump up ^Schmidhuber, Jürgen (2010), Formal Theory of Creativity, Fun, and Intrinsic Motivation (1990-2010). IEEE Transactions on Autonomous Mental Development, 2(3):230-247
  89. Jump up ^Video of Jürgen Schmidhuber's keynote at the 2011 Winter Intelligence Conference, Oxford: Universal AI and Theory of Fun and Creativity. Youtube, 2012
  90. Jump up ^Video of Jürgen Schmidhuber's talk at the 2009 Singularity Summit, NYC: Compression Progress: The Algorithmic Principle Behind Curiosity and Creativity. Youtube, 2010
  91. Jump up ^Kurzweil AI: Transcript of Jürgen Schmidhuber's TEDx talk (2012): When creative machines overtake man
  92. Jump up ^Schmidhuber, J. (1991), Curious model-building control systems. In Proc. ICANN, Singapore, volume 2, pp 1458-1463. IEEE.
  93. Jump up ^Schmidhuber, J. (2012), A Formal Theory of Creativity to Model the Creation of Art. In McCormack, Jon and M. d'Inverno (eds), Computers and Creativity, Springer 2012
  94. Jump up ^Schmidhuber, J. (2007), Simple Algorithmic Principles of Discovery, Subjective Beauty, Selective Attention, Curiosity & Creativity. In V. Corruble, M. Takeda, E. Suzuki, eds., Proc. 10th Intl. Conf. on Discovery Science 2007 pp 26-38, LNAI 4755, Springer
  95. Jump up ^(Rushton, 1990)
  96. Jump up ^http://exploration.vanderbilt.edu/news/news_schizotypes.htm (Actual paper)
  97. Jump up ^Batey, M. Furnham, A. (2009). The relationship between creativity, schizotypy and intelligence. Individual Differences Research, 7, p.272-284.
  98. Jump up ^Batey, M. & Furnham, A. (2008). The relationship between measures of creativity and schizotypy. Personality and Individual Differences, 45, p.816-821.
  99. Jump up ^Furnham, A., Batey, M., Anand, K. & Manfield, J. (2008). Personality, hypomania, intelligence and creativity. Personality and Individual Differences, 44, p.1060-1069.
  100. Jump up ^Kyaga, S.; Lichtenstein, P.; Boman, M.; Hultman, C.; Långström, N.; Landén, M. (2011). "Creativity and mental disorder: Family study of 300 000 people with severe mental disorder". The British Journal of Psychiatry199 (5): 373–379. doi:10.1192/bjp.bp.110.085316. PMID 21653945. edit
  101. ^ Jump up to: abRoberts, Michelle. Creativity 'closely entwined with mental illness'. http://www.bbc.co.uk/news/health-19959565. 16 October 2012.
  102. Jump up ^http://www.apa.org/gradpsych/2009/01/creativity.aspx
  103. Jump up ^Sternberg, R.J. (2006). "The Nature of Creativity". Creativity Research Journal18 (1): 87–98. 
  104. Jump up ^(DeGraff, Lawrence 2002)
  105. Jump up ^(Batey & Irwing, 2010) http://www.e-metrixx.com/creativity-profit/me2-spec/
  106. Jump up ^Nijstad B. A., De Dreu C. K. (2002). "Creativity and Group Innovation". Applied Psychology51: 400–406. doi:10.1111/1464-0597.00984. 
  107. Jump up ^(Guilford, 1950)
  108. Jump up ^(Torrance, 1974, 1984)
  109. Jump up ^(Christiaans & Venselaar, 2007)
  110. Jump up ^(Amabile, 1996; Prabhu et al., 2008)
  111. Jump up ^(Feist, 1998, 1999; Prabhu et al., 2008; Zhang & Sternberg, 2009)
  112. Jump up ^(Campbell, 1960)
  113. Jump up ^(Gardner, 1993a, Policastro & Gardner, 1999)
  114. Jump up ^(Sternberg & Lubart, 1991, 1995, 1996)
  115. Jump up ^Sternberg RJ 'Introduction' in Kaufman JC and Sternberg RJ (2006) (eds) The International Handbook of Creativity pp 1-9. Cambridge University Press ISBN 0-521-54731-8
  116. Jump up ^Niu W (2006) 'Development of Creativity Research in Chinese Societies' in Kaufman JC and Sternberg RJ (eds) The International Handbook of Creativity pp 386-387. Cambridge University Press ISBN 0-521-54731-8
  117. Jump up ^Mpofu E et al (2006) 'African Perspectives on Creativity' in Kaufman JC and Sternberg RJ (eds) The International Handbook of Creativity p 465. Cambridge University Press ISBN 0-521-54731-8
  118. Jump up ^Mpofu E et al (2006) 'African Perspectives on Creativity' in Kaufman JC and Sternberg RJ (eds) The International Handbook of Creativity p 458. Cambridge University Press ISBN 0-521-54731-8
  119. Jump up ^Preiss DD and Strasser K (2006) 'Creativity in Latin America' in Kaufman JC and Sternberg RJ (eds) The International Handbook of Creativity p 46. Cambridge University Press ISBN 0-521-54731-8
  120. Jump up ^Smith GJW and Carlsson I (2006) 'Creativity under the Northern Lights' in Kaufman JC and Sternberg RJ (eds) The International Handbook of Creativity p 202. Cambridge University Press ISBN 0-521-54731-8
  121. Jump up ^Preiser S (2006) 'Creativity Research in German-Speaking Countries' in Kaufman JC and Sternberg RJ (eds) The International Handbook of Creativity p 175. Cambridge University Press ISBN 0-521-54731-8
  122. ^ Jump up to: abc(Amabile, 1998; Sullivan and Harper, 2009)
  123. Jump up ^Dekel, Gil. Inspiration: a functional approach to creative practice. http://www.insight.poeticmind.co.uk/15-thesis-conclusions/. 23 February 2013.
  124. Jump up ^Hadamard, 1954, pp. 13-16.
  125. ^ Jump up to: abBrian, 1996, p. 159.
  126. Jump up ^G. H. Hardy cited how the mathematician Srinivasa Ramanujan had "moments of sudden illumination." See Kanigel, 1992, pp. 285-286.
  127. Jump up ^Interview with Walter Heitler by John Heilbron (March 18, 1963. Archives for the History of Quantum Physics), as cited in and quoted from in Gavroglu, Kostas Fritz London: A Scientific Biography p. 45 (Cambridge, 2005).
  128. Jump up ^von Franz, 1992, p. 297 and 314. Cited work: B. L. van der Waerden, Einfall und Überlegung: Drei kleine Beiträge zur Psychologie des mathematischen Denkens (Gasel & Stuttgart, 1954).
  129. Jump up ^von Franz, 1992, p. 297 and 314. Cited work: Harold Ruegg, Imagination: An Inquiry into the Sources and Conditions That Stimulate Creativity (New York: Harper, 1954).
  130. Jump up ^Hadamard, 1954, p. 56.
  131. Jump up ^von Franz, 1992, pp. 297-298.
  132. Jump up ^von Franz, 1992 297-298 and 314.
  133. Jump up ^Jung, 1981, paragraph 440, p. 231.
  134. Jump up ^For a typical example see (Dorst et al., 2001).
  135. Jump up ^National Academy of Engineering (2005).
  136. Jump up ^http://www-03.ibm.com/press/us/en/pressrelease/31670.wss
  137. Jump up ^C. Sullivan, Literature in the Civil Service: Sublime Bureaucracy (2013)
  138. Jump up ^(Nonaka, 1991)
  139. Jump up ^Amabile, T. M. (1998). "How to kill creativity". Harvard Business Review
  140. Jump up ^Siltala, R. 2010. Innovativity and cooperative learning in business life and teaching. University of Turku
  141. Jump up ^Leal, S. y Urrea J. “Ingenio y Pasión” (2013), Lid Publishers (Spanish) and Forbes India Magazine http://forbesindia.com/article/ie/new-trends-in-innovation-management/33905/1#ixzz2iiuuDxVq
  142. Jump up ^Rubenson, Daniel L.; Runco, Mark (1992). "The psychoeconomic approach to creativity". New Ideas in Psychology10 (2): 131–147. doi:10.1016/0732-118X(92)90021-Q. 
  143. Jump up ^Diamond, Arthur M. (1992). "Creativity and Interdisciplinarity: A Response to Rubenson and Runco". New Ideas in Psychology10 (2): 157–160. doi:10.1016/0732-118X(92)90023-S. 
  144. Jump up ^by Markus Karlsson v. Violaine Hacker, PhD European law
  145. Jump up ^http://www.ec.europa.eu/culture/news/news3311_en.
  146. Jump up ^http://www.psychologytoday.com/blog/lives-the-brain/201004/creativity-the-brain-and-evolution
  147. ^ Jump up to: abcdeNickerson, R. S. (1999). "Enhancing creativity". In R. J. Sternberg. Handbook of Creativity. Cambridge University Press. 
  148. ^ Jump up to: abcdCsíkszentmihályi, Mihály (1999). "Implications of a systems perspective for the study of creativity". In R. J. Sternberg. Handbook of Creativity. Cambridge University Press. 
  149. ^ Jump up to: abcdRobinson, K.; Azzam, A. M. (2009). "Why creativity now?". Educational Leadership67 (1): 22–26. 
  150. Jump up ^Paris, C., Edwards, N., Sheffield, E., Mutinsky, M., Olexa, T., Reilly, S., & Baer, J. (2006). How early school experiences impact creativity. In J. C. Kaufman & J. Baer (Eds.), Creativity and Reason in Cognitive Development (pp. 333-350). New York, NY: Cambridge University Press.
  151. ^ Jump up to: abByrge, C.; Hanson. S. (2009). "The creative platform: A new paradigm for teaching creativity". Problems of Education in the 21st Century18: 33–50. 
  152. Jump up ^Csikzentmihalyi, M. (1993). Evolution and flow. In M. Csikzentmihalyi (Ed.), The evolving self: A psychology for the third millennium (pp. 175-206). New York: Harper Perennial.
  153. Jump up ^National Advisory Committee on Creative and Cultural Education (1998). All our futures: Creativity, culture, and education. UK: NACCCE
  154. Jump up ^(Runco 2004)
  155. Jump up ^see (Feldman, 1999) for example
  156. Jump up ^(McLaren, 1999)
  157. Jump up ^Why schools kill creativity - The case for an education system that nurtures creativity: Ken Robinson's TED Conference talk, Monterey, California, 2006
  158. Jump up ^http://www.youtube.com/watch?v=cod5az5EcX0
  159. Jump up ^(BCA, 2006)

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  • Jung-Beeman, M., Bowden, E., Haberman, J., Frymiare, J., Arambel-Liu, S., Greenblatt, R., Reber, P., & Kounios, J. (2004). Neural activity when people solve verbal problems with insight. PLOS Biology, 2, 500-510.
  • Miller E., Cohen J. (2001). "An integrative theory of prefrontal cortex function". Annual Review of Neuroscience24: 167–202. doi:10.1146/annurev.neuro.24.1.167. PMID 11283309. 
  • Miyake, A., & Shah, P. (Eds.). (1999). Models of working memory: Mechanisms of active maintenance and executive control. New York: Cambridge University Press.
  • Schmahmann, J. (Ed.). (1997). The cerebellum and cognition. New York: Academic Press.
  • Schmahmann J (2004). "Disorders of the cerebellum: Ataxia, dysmetria of thought, and the cerebellar cognitive affective syndrome". Journal of Neuropsychiatry and Clinical Neuroscience16: 367–378. 
  • Sullivan, Ceri and Graeme Harper, ed., The Creative Environment: Authors at Work (Cambridge: English Association/Boydell and Brewer, 2009)
  • Vandervert, L. (2003a). How working memory and cognitive modeling functions of the cerebellum contribute to discoveries in mathematics. New Ideas in Psychology, 21, 159-175.
  • Vandervert, L. (2003b). The neurophysiological basis of innovation. In L. V. Shavinina (Ed.) The international handbook on innovation (pp. 17–30). Oxford, England: Elsevier Science.
  • Vandervert, L. (2011). The evolution of language: The cerebro-cerebellar blending of visual-spatial working memory with vocalizations. The Journal of Mind and Behavior, 32, 317-334.
  • Vandervert, L. (in press). How the blending of cerebellar internal models can explain the evolution of thought and language. Cerebellum.
  • Vandervert, L., Schimpf, P., & Liu, H. (2007). How working memory and the cerebellum collaborate to produce creativity and innovation [Special Issue]. Creativity Research Journal, 19(1), 1-19.
  • Vandervert, L., & Vandervert-Weathers, K. (in press). New brain-imaging studies indicate how prototyping is related to entrepreneurial giftedness and innovation education in children. In L. Shavinina (Ed.), The International Handbook of Innovation Education. London: Routlage.
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Further reading[edit]

Videos[edit]

Subquantum Kinetics (a nontechnical summary)

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Subquantum kinetics is a novel microphysics paradigm that incorporates concepts developed in the fields of system theory and nonequilibrium thermodynamics. One of its distinctive features is that it begins at the subquantum level for its point of departure. By comparison, conventional physics and most alternative physics theories begin with mathematically quantified observations of physical phenomena at the quantum and macrophysical level and attempt to deduce physical theories based on those observations. Since the conventional approach must take into account numerous experimental observations, the end result is a fragmented and often contradictory set of theories which must later be sewn together with mathematical acrobatics. Such “unified field theories” more closely resemble a patchwork quilt than a contiguous fabric.
Instead of beginning with physical observations, subquantum kinetics begins by postulating a set of well-ordered reaction processes that are proposed to take place at the subquantum level. Collectively, these reaction processes compose what is termed the transmuting ether, an active substrate that is quite different from the passive mechanical ethers considered in the eighteenth and nineteenth centuries. It further proposes that the concentrations of the substrates composing this ether are the energy potential fields that form the basis of all matter and energy in our universe. The operation of these ether reactions causes wave-like field gradients (spatial concentration patterns) to emerge and form the observable quantum level structures and physical phenomena (e.g., subatomic particles with mass, charge, spin, and force field effects and electromagnetic waves).
So, subquantum kinetics: a) begins with a mathematical model of subquantum processes; b) it then computer simulates this model to generate quantum level phenomena; and c) it compares the model’s simulated results to actual observations. The model’s mathematical parameters are then “fine-tuned” so that its simulated results accurately reflect experimental observation, thereby making the model a realistic representation of the physical world. Because, it begins with a single reaction system model as its point of departure for describing essentially all observable physical phenomena, subquantum kinetics qualifies as a unified theory. By comparison, conventional physics begins with many theories conceived independently from one another and later attempts to “sew” these together. But the result is far from unified, being instead a self-contradictory aglomeration.
In choosing an adequate model to represent subquantum process, subquantum kinetics turns to the macroscopic natural world, to theories describing how certain reaction systems spontaneously evolve well-ordered wave patterns. This self-organization phenomenon, for example, is seen in the Belousov-Zhabotinskii reaction, a chemical reaction first discovered in 1958. Slowly moving concentration fronts called chemical waves, or “reaction-diffusion waves,” can be discerned when a dye indicator is added to this reacting solution.
The Belousov-Zhabotinskii reaction. A dye indicator elucidates wave-like zones of regularly alternating chemical ion concentration that spontaneously arise in the reacting solution. (Photo courtesy of Arthur Winfree)

A video showing the formation of chemical waves, both
spiral and concentric in the Belousov-Zhabotinskii reaction.
Wave patterns and wave motion may also be produced mechanically, as is commonly experienced in the movement of water waves or in the vibrations of a violin string. Early physical theories, in fact, proposed mechanical ether models in an attempt to describe phenomena such as light wave propagation. However, such models lead to very different assumptions about primary creation. a mechanical universe could not arise spontaneously, instead requiring the miraculous injection of an initiating energy impulse inexplicably arising out of a state of non-existence. Such mechanical models are inadequate for the approach outlined here which postulates an orderly and explicable process of creation.
Subquantum kinetics was partly inspired from work done on a reaction kinetic model known as the Brusselator. This two-variable model holds the distinction in the field of reaction-kinetics of being an archetypal reaction-kinetic oscillator comparable in simplicity to the simple harmonic oscillator of wave mechanics. That is, it is the simplest reaction system known to produce wave patterns that have well-defined wavelength properties. To arrive at a model that produces a physically realistic simulation of quantum structures, the Brusselator must be modified into the three-variable reaction system known as Model G. Hence in proposing Model G as a descriptor of the subquantum processes that generate physical order, subquantum kinetics takes concepts that have been developed in the well-established field of nonlinear chemical kinetics and applies them to the domain of microphysics.
The subquantum kinetics paradigm avoids many of the pitfalls of conventional physics and astronomy theories and interprets physical phenomena in a distinctively different manner. A listing of the numerous problems of the conventional paradigm and how subquantum kinetics resolves them is presented in the following tables.





The Transmuting Ether

Subquantum kinetics proposes the existence of a primordial transmuting ether composed of subtle “etheron” particles. These continually react with one another in prescribed manners and also diffuse through space.
Potentially, there may be many subquantum reactions taking place in the transmuting ether, but only a few of these may be important for describing the origin of the fields composing the matter and energy of our universe. This relevant subset of ether reactions (Model G) is described by just five kinetic equations. These describe the recursive conversion of X etherons into Y etherons and Y etherons back into X etherons.
A—> G
G—> X
B + X—> Y + Z
2 X + Y—> 3X
Y—> Ω
MODEL G
Animation of the Model G ether reaction system.
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A and B are input ether reactants.  Z and Ω are output ether reactants.  G, X, and Y are variable ether reaction intermediates.  Concentration patterns of these three variables form the particles and photons that compose our physical universe.

Under certain conditions, this continually operating cycle of X transforming into Y and Y transforming into X spontaneously forms wave patterns composed of reciprocally varying X and Y ether concentrations. The concentration of the third ether variable, G, varies in proportion with that of X. The X and Y ether concentration variations in space represent measurable electric potential fields and G ether concentration variations represent measurable gravitational potential fields. These waves comprise the subatomic particles and energy waves that form the basis of the physical world. Thus matter and energy waves are simply periodic variations in the concentrations of three reacting ether substrates (X, Y, and G), or from a physical standpoint, they consist of periodic electric and gravitational potential fields. Matter and energy may be viewed as forming out of the transmuting ether in much the same way that chemical wave concentration patterns form in the Belousov-Zhabotinskii reaction.

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Stages in autogenesis of a subatomic particle from the vacuum state. These illustrate a zero-point energy electric potential fluctuation (X and Y ether concentration fluctuation) growing into an electric potential wave pattern that forms the core of a subatomic particle.
For actual simulations of Model G, visit our gallery


Model G simulation showing the formation of a neutrally charged particle from a zero-point energy fluctuation. Note that this is created from a computer simulation of the Model G partial differential equations and is not an animation.
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Click above to activate

The above simulation computer simulates the following system of differential equations that represents Model G:

Field potentials (etheron concentration patterns) and etheron diffusive fluxes in
positively and negatively charged particles.

The transmuting ether is the wellspring of Creation. If this continual activity were to diminish, your physical body, your house, the Earth, the Sun, the countless planets and stars filling the vast expanse of space, in fact, all the subatomic particles and energy waves composing our physical universe would gradually dissipate, disolving into a state of uniformity. What would remain would be the ever-present, vast, and unfathomable multi-dimensional consciousness, of which we are a part, and whose now featureless calm “surface” had once generated our beautiful physical universe.
To learn more about this process physics, its ancient origin, and astronomical and cosmological implications, read Genesis of the Cosmos by Paul LaViolette.
For a more technical presentation of this physics and its astronomical consequences read Subquantum Kinetics by Paul LaViolette.


The above is from the Starburst Foundation



Integral Semiotics

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July 15th, 2013/ Integral Post

Note: This is an excerpt from volume 2 of the Kosmos Trilogy, tentatively entitled Sex, Karma, Creativity—the first volume of which was Sex, Ecology, Spirituality. I have finally finished volume 2, and am doing all the horrid little details required to get a book ready for publication.
Right-click here to download full pdf.
The following deals with a topic I find essential: the nature of linguistic meaning—or semiotics—and how a truly Integral approach fundamentally changes how we understand this. One of the basic moves is to understand that the referent, or “real object,” being represented by any linguistic sign doesn’t exist “out there” in a single, pregiven, unchanging reality, but rather exists in a particular and specific worldspace—a particular quadrant, or level, or line, or state, or type—and can only be “seen” or “experienced” by yourself finding that particular worldspace and moving your consciousness to it.
Thus, a word like “dog” can be seen by virtually any sentient being with a brain and eyes, and it exists in the sensorimotor world. But what about “God” or “Buddha-nature” or “Spirit”? Those are simple signifiers like “dog”—that is, a material mark claiming to represent a reality. But that reality is not just lying around “out there” in a single, pregiven, sensorimotor world—and thus those referents have often been taken to be meaningless.
But my point is that they all, in fact, exist in a specific worldspace that can itself be discovered and experienced—such as the causal or formless state of consciousness, particular stages of meditation, specific peak experiences or altered states. When one is in those worldspaces—and not simply staring at the sensorimotor worldspace—then the actual referents (the “real phenomena” of each referent)—can be clearly seen or experienced. And this changes the nature and meaning of semiotics altogether, by asserting that any given referent of a particular signifier exists in a specific worldspace, and in order to experience that referent appropriately (if it exists at all), the subject must get itself into that particular worldspace, and only then look around for the referent.
Integral Semiotics offers a comprehensive map or framework of most of the known worldspaces available to humans, and thus offers a Map that allows us to understand the Kosmic Address of a particular referent, and hence know where to look for any referent indicated by a signifier. Since most of these worldspaces do not possess simple location or material form, they are likely to be denied reality by most realist, empirical, or behavioral schools—where in fact they are home of the vast majority of those things most humans hold valuable. Integral Semiotics is thus a matter, not just of linguistics, but of emancipation.
—Ken Wilber

Integral Semiotics

Ever since the “linguistic turn” in philosophy, about a century and a half ago, a general fact about language has become more and more obvious: language does not just represent the world, it co-creates it, or at least certain important aspects and ranges of it. Even those worlds that it does not directly co-create (much of the pre-human worlds, such as the atomic and molecular) nonetheless arise in a world that is known and interpreted through the linguistic structures present therein, and thus if not directly created by language, are irrevocably touched and tinged by it.
Which brings us to an integral theory of semiotics in general. As I have previously suggested in outline form, some of the pieces of the puzzle here include Ferdinand de Saussure’s semiology, which maintains that all signs indicating referents are composed of a material (or exterior) signifier and a mental (or interior) signified; Charles Peirce’s semiotics, which maintains that signs are not just dyadic (signifier and signified) but rather triadic (as he put it, “an action, or influence, which is, or involves, an operation of three subjects, such as a sign, its object, and its interpretant, this trirelative influence not being in any way resolvable into an action between pairs”); speech-act theory of J. L. Austin and John Searle; communicative action theory of Habermas; developmental structuralism (e.g., Piaget); and traditional hermeneutics—to mention a prominent few. Although “semiotics” in the narrow sense refers to Peirce's approach to the topic (he invented the word), it is now common to use that term to refer to the entire field of linguistic signs and symbols.
Given the failure of the empiricist, positivist, behaviorist, realist, phenomenological, and representational paradigms to account for the generation of the many varieties of linguistic meaning, the central issue of semiotics (and knowledge in general) has become where exactly to locate the referents of utterances (and how does one deal with that?). This turns out to be incredibly important, because hidden within this topic is really how we determine ontology in general—what is real, and what is merely imagined, mistaken, or idiosyncratic. It even connects to whether we can prove the existence of God in any fashion.
To give a simple example, when I say, “I see the dog,” we can all look and point to the real dog, assuming it’s there. The real dog has simple location in empirical (or sensorimotor) space, and thus locating that referent is fairly easy—we simply point to the real dog and say, “There it is.” But when I say, “George is green with envy because John has already shown that he has more courage,” then where exactly are we to locate “envy” and “courage”? They don’t have simple location in physical space, and thus we can’t point to them empirically. We can’t “put our finger” on them.
Just so, we can’t put our finger on most of the referents of mathematics (where is the square root of a negative one?), nor poetry, nor logic, nor any of the virtues—we can’t point to honor or valor or compassion or spiritual knowledge.
Now we are not talking about the notion that all referents, when perceived or even imagined, have some sort of correlative activity in the brain, so that when I read the words “dog,” “square root of negative one,” or “God,” they each light up the brain in a particular way. Those brain activities are not the referents of those words. Because every activity of the human being has some sort of registrant in the human brain, to use brain activity as indicating the location of a referent is actually a massive tautology—all things equally register in the brain, even imaginary and fantasy images. Trying to prove, for example, that meditation is real by hooking meditators up to EEGs or fMRIs and noting the resulting brain pattern proves absolutely nothing, except that yet another phenomena has crossed the brain and lit it up, as all registered items do. Chasing down brainwave patterns when people meditate is one of the great red herrings of modern research.
Of course we need to do it, simply so the exact nature of the correlation between Upper-Left consciousness phenomena and Upper-Right brain phenomena can be mapped out. But we don’t want then to erroneously conclude, as all too often happens, that the brain is therefore the source, origin, and cause of consciousness. This is just another scientific materialistic colonialization of the lifeworld (the disaster of modernity), and furthers our actual knowledge not at all. What we are talking about when we speak of the location of referents is, in addition to brain activity, where in the overall world does the real referent or actual object exist? For most empirically-oriented philosophies (behaviorism to realism), this means “Where in the sensorimotor world does the object exist?”; or even, “Does it exist in the sensorimotor world?” (because if not, then it is usually held to be an unreal or simply imagined phenomena).
When we perceive an apple, and say “I see the apple,” and the brain lights up in a particular way, we do not conclude, “The apple only exists as a brainwave pattern; it otherwise has no reality.”  No, we conclude that the apple is a real object in the real world, and as the brain perceives it, it lights up in various specific ways. But what happens when we say the same type of sentence but a different referent, such as, when engaged in contemplation, “I see God,” and the brain again lights up in a specific way. Do we give to God the same reality we gave to the apple, and conclude that God is a real phenomenon in the real world, and the brain is lighting up as it sees this real item? No, in fact we don’t. In fact, we do just the opposite. We take whatever brainwave pattern we can find at the time—perhaps an increase in gamma waves—and we say, “When the brain produces excess gamma waves, then the subject will imagine that he or she is seeing God.” In other words, where with the apple the brainwaves are taken as extra proof that apples are real, with God, the brainwaves are taken as extra proof that God is just an imaginary object; it’s not real in the real world, but simply an imaginary product of certain brainwave patterns. What’s going on here? And I am suggesting the answer lies in the whole issue of semiotics.
Start with the fact that most of the important issues in our lives do not have simple location, but that does not mean they aren’t real or do not exist. It only means that they cannot be found in physical space with simple location: they cannot be found in the sensorimotor worldspace.
But in addition to the sensorimotor worldspace, there are the emotional, the magical, the mythical, the rational, the planetary, the holistic, the integral, the global, the transglobal, the visionary, the transcendental, and the transcendental-immanent worldspaces, to name a prominent handful. And all of those worldspaces have their own phenomenologically real objects or referents. A dog exists in the sensorimotor worldspace, and can be seen by any holon with physical eyes. The square root of a negative one exists in the rational worldspace, and can be seen by anyone who develops to the dimension of formal operations. And Buddha-nature exists in the causal worldspace, and can be easily seen by anybody who develops to that very real dimension of their own state possibilities.
But neither the square root of a negative one nor Buddha-nature can be seen in the sensorimotor world—and all the philosophies that take the material realm or the sensorimotor realm as the prime reality (or that take consciousness-free ontology as the basic given), will not be able to locate either of those, and will hence conclude they both lack a fundamental reality (unless they go out of their way to make an exception, as, for example, positivism does when it says that all that is real are things and numbers—but too bad for Buddha-nature or Spirit: just can’t be found in the realm of dirt or numbers and thus is unceremoniously erased from the face of the Kosmos.)
In other words, the real referent of a valid utterance exists in a specific worldspace. The empiricist theories have failed in general because they ultimately recognize only the sensorimotor worldspace (and thus cannot even account for the existence of their own theories, which do not exist in the sensorimotor worldspace but in the rational worldspace).
Ferdinand de Saussure, in his pioneering work on linguistics and semantics, divided a “sign” into two parts: first, there is the material mark (written or spoken), which is the “signifier.” All the words on this page are signifiers. Second, there is what comes to mind when you see or hear a signifier, which is called “the signified.” Thus, my dog Fido is the actual object or referent. The word “F-i-d-o” is a signifier, and what comes to your mind when you read “Fido” is the signified (neither of which is the actual object or referent being referred to—which is Fido himself).
The signifier (e.g., the material word “Fido,” “negative one,” or “Buddha-nature” as they are written on this page or spoken by a person) is the Upper‑Right, the actual material mark. The signified (that which comes to mind when you read the word “Fido” or “negative one” or “Buddha-nature”) is the Upper‑Left, the interior apprehension in consciousness. This is what Saussure meant by the material mark (signifier) and the concept it elicits (signified), both of which are different from the actual referent. And, Integral semiotics adds, the actual referent of a valid utterance, to the extent it is valid, exists in a given worldspace—it exists in some dimension of the AQAL matrix which is composed of actual phenomena in any number of quadrants, quadrivium, levels, lines, states, and/or types.
Because all signifiers are by definition material, they can be seen by any animal with physical eyes (my dog can see the physical marks on this page). But the signified can only be seen if the appropriate level of interior development has been attained. Thus, my dog can see the signifier “dog,” but that word has no meaning for him, no signified for him, and thus he cannot know what the referent of that word actually is. Likewise, a six-year old can read the words “the square root of a negative one,” but those signifiers don't have any meaning (nothing is signified), and thus the six-year old cannot grasp the actual referent (the mathematical entity that exists only in the rational worldspace).
Thus, because referents exist only in particular worldspaces, if you have not developed to that worldspace—if you do not possess the developmental signified—then you cannot see the actual referent. Thus, anybody can read the words (the signifiers) that say “Buddha-nature,” but if the person has not developed to the causal dimension, then that word will basically be meaningless (it will not elicit the correct signified, the developmental signified, the interior apprehension or understanding), and thus that person will not be able to perceive Buddha-nature, just as the six-year old cannot perceive the square root of a negative one.
Thus, other people, who have developed to the state-stage of the causal dimension, might forcefully maintain that Buddha-nature exists, Spirit exists, and that everybody possesses it, yet for those who have not developed to the stage of the causal dimension, the notion of “Buddha-nature” or “Spirit” will be “all Greek” to these people, it will be “over their head.”
Hence, all referents exist in specific worldspaces (i.e., in some location in the overall AQAL matrix); all signifiers exist in the material and empirical domain (Upper Right); and all signifieds are actually developmental signifieds, and exist in the Upper Left at some specific altitude (red, amber, orange, green, indigo, etc.).
But signifiers (Upper Right) and signifieds (Upper Left) do not exist in a vacuum. They each have their collective forms and correlates.  The sum total of the collective signifiers—the total form or structure that governs the rules and the codes of the overall system of material signifiers (which, as a collective material system of signifiers, is the Lower Right)—is simply syntax (or grammar), which determines the correct or acceptable fashion in which signifiers are placed in reference to each other.  And the sum total of collective signifieds—the overall actual meaning generated by cultural intersubjectivity (which, as a collective interior system of signifieds, is the Lower Left)—is simply semantics. It was Saussure’s brilliance to spot that the meaning of a sign is not determined by the sign alone, but by the total overall system of signs and the relation of a given sign to all the other signs, not merely its relation to its referent, which is largely arbitrary.
(Take the phrases “the bark of a dog” and “the bark of a tree”—the word “bark” possesses no inherent meaning, but rather gains meaning from the context of other signs in which it finds itself—it means something different in each context—whether it’s referring to the bark of a dog or the bark of a tree. Nor is there anything special about the word “bark”—virtually any word can serve in its place, and in different languages, they do. A few words actually sound—“onomatopoeia”—like the referent they are representing—“growl,” for instance, sounds roughly like the grrrrl sound made by an actual animal, and in these relatively rare cases, there is something of a mild internal connection between the signifier and the referent, but even then an entire system of other signs is required to convey that meaning.)
This gives us a chance to bring together the various semiotic schools I mentioned at the beginning of this summary. For example, by seeing that the signified (Upper Left) arises only in the space of the collective worldview or cultural semantic (Lower Left)—which will serve as the necessary background context for the individual interpretation—Peirce’s triadic and Saussure’s dyadic structure of the sign can be brought into close accord: Peirce’s sign is Saussure’s signifier (both nestled in a system of social syntax); Peirce’s object is Saussure’s referent (both existing in a particular worldspace); and Peirce’s interpretant is Saussure’s signified (both resting in a system of cultural semantics).
We can likewise find room in this integral approach for the important discoveries of postmodernism on the nature of the materialities of communication and the chains of sliding signifiers (Lacan, Derrida), and on the importance of transformative codes in selecting which signifiers will be deemed serious and which marginal (Foucault). Even more important, I believe, we can honor Paul Ricoeur’s “structuralist hermeneutics,” a bold (and partially successful) attempt to integrate formalist explication (structural system or syntax of Lower Right) with meaningful interpretation (cultural hermeneutics and semantics of Lower Left). Ricoeur: “If, then, the intention is the intention of the text, and if this intention is the direction that it opens for thought, it is necessary to understand the deep semantics in a fundamentally dynamic sense; I will hence say this: to explicate is to free [or expose] the structure, that is to say, the internal relations of dependence which constitute the static of the text [the formalist syntax]; to interpret is to set out on the path of thought opened by the text, to start out on the way to the orient of the text [deep semantics].”
In short, individual signifiers are Upper Right (material marks); signifieds are Upper Left (interior apprehensions); syntax or grammar is Lower Right (collective systems and structural rules of language accessed in an objective fashion); semantics is Lower Left (the actual referents of linguistic signs, referents which exist only as disclosed in particular worldviews or worldspaces). If we add ten or so levels of development in each of those quadrants, I believe we will have the beginnings of a truly comprehensive or integral theory of semiotics.

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Comments



Would it not be easier and more helpful theoretically to
1. Drop all together conceits that inside or outside has any foundational theoretical bearing upon matters such as Interpretant, Sign and Signified or I - Thou That? Indeed the dimensions of inside and outside are VERY important and have to be worked out on a case by case basis as to the particular application - it is tiresome to see so much needless confusion generated by overdetermining them.
2, drop calling the plural of IT - "its" this is a misuse of language (indicates posession not pluralization)? - and itself points to the fallacy that it is a simple matter of pluralizing singulars to get into the other domain of systems. Why not simply have: I - We - IT and FIELD (which can include Systems and  Group dynamics) - and end the overreach of the notion of simple pronouns of native language determine all fundemental perspectives? Gramatically and in used language they DO NOT!
If we take native language use as legitimizing - consider English has no plural of the pronoun IT - nor adds "s" to signify plural of pronouns -  this should be paid attention to as a valuable intuition about the nature of the significance given to sentient subjects by language. In German the yous/yaa'll is called Ihr. But our languages do not add pronoun types to the plural of the pronoun of the IT domain which emphasises the centrality - not equally peripharility of the SUBJECT to the UMVELT or VELT.  It may be a serious dehumanizing of the SUBJECT in the map - to glibly whitewash this feature of our language systems you wish to point our attention to.
2.1 Be a little suspicious that the four quadrants are equally significant? - the UL and LL are of central significance - SEMINAL while the UR and LR are IMPORTANT, but perhaps never seminal. In any case equal importance is an ideological assumption - people of good will can disagree - the foundational theory sould not predispose one ideology.
In fact im inclined to think - to carefully track the modes of speech as they pertain to holisitic aprroaches - is actually a whole science in itself - and it would be better to use Parson's 4 realms as the introductory format - and use modes of speech as methodology within applications of AQAL not intros to AQAL.
Each of the dimensions of inside/outside; pertaining to vs viewed from; contents of vs approached-by; sentient vs insentient; body vs noetic; infrastuctural vs intersubjective - are subtle issues that are too glibly marshalled as tacitly self-evident in the general outline of the AQAL IMP8. They need instead to be taken up carefully with nuanced introductions as holistic approaches to a particular; be it broad; FIELD of STUDY (not LIFE in general). Not as inherent features of the hueristic lenses. JAMMING THESE ISSUES INTO THE FOUNDATIONAL PREMISES of AQAL or IM8 OVERDETERMINES the field. This would also make AQAL a thousand times easier to take up for thousands more people.
3. Call it Developmental Psychology instead of structuralism? KW talks of Dev Psych - the structuralism of Levis Strauss and Sasurre are not about "phenomenology"  (a term also not really used accurately as to Husserl's enterprise in regard to the continental tradition - as he sought to approach a method for the true development of natrual sciences through phenomenology - precisely not "restrict it" to subjective phenomeonon. Whcih begs the question - do we wish to maintain status quos or give a hueristic that can subvert status quos also if the minority rports are in fact more FUNCTIONAL - more TRUE?)
4. Consider the existential relations of I-Thou, I-It , I -I, it-it and their other permutations - are always operational - framing the attitude of even the AQAL inquiry and others?  Post-Buber critique seems sorely lacking and this is a shame because it is the most valuable fruit of taking pluralistic modes-of-address seriously.
AQAL writings often DO reduce everything to an it-it. ANY introductory map of this "objective map" kind type does so by default. At least consider there may be a liability to always translate everything into an it-it map - especially when your audience is holisitc people.
The excellent question against the positivist conceit of regarding God brain imagary as merely imaginary - is an example of discursive writing that could use the AQAL perspective powerfully - we do not have to peek behind OZ's curtain all the time! More trenchant questionings and criticisms of the conceited paradigms in ascendency please.
4.1 Also to emphasise Koestler's important idea that holons are merely valuable HEURISTICS - and settle nothing as to HOW the COSMOS TRULY ARISES and develops? This is not being emphasised and needs to be emphasised. The lenses are nothing more nor less than heuristics - with a great capacity to prompt holisitic solutions when good questions pertaining to these realms are asked. It should be emphasised the disciplines themselves have the relevance to our modern lives - not the AQAL lense itself - which is nothing more nor less than a means to survey the relevant disciplenes to a particular enterprise. This humbleness will be a great strenght - if the heuristic checklist itself tries to be to privileged, assertive and dominant regarding its 'unique" station in the COSMOS - it will suffer and fail.
5. Take care to distinguish that using AQAL in ones personal LIFEWORLD  is a completely different proposition and enterprise than using it to gathering data and approaches for a Humanities or SOCIAL SCIENCE STUDY? ICC and ILP notwithstanding i feel it is still  is being grossly underplayed that the way the realms play out will be incommensurable given the two radically different enterprises. And perhaps even the same maps are NOT useful for those different enterprises. (Perhaps conceeding it has been a little silly to beleive the same types of maps and exigises had some direct bearing for both in a relatively unproblematic way - hehe)
6. Recognize AQAL is no substitute for having to read Husserl, Weber other pioneers and workers in those methods championed? In LL case to understand the lifeworld and intersubjective -for example - and recognize these disciplines - have active theoretical problems, histories and hidden treasures for us - that are not settled by AQAL theory - and were not just "generated" by prinmordial linguistic perspectives.
I say this because it is vital a Cosmopolitan perspective offerring holisitc alternatives is there for us. Some excellent work has been done by Ken and other AQAL coaches. Let's make it better.



Very impressed with your ability to notice incompleteness, false leads, contradictory perspectives in AQAL. And needs to be heard. The problem I see( not with you) is that for it to be heard the same misdirected map is used for those working on it. Leading to more non clarity.
There is something very misleading about the LR. In all the examples for the systems, it uses singularity of the UR with a corresponding level in the LL. We infer the systems by interrelations that we see in the UR. But the inferring is in mind. Nothing wrong with that except when you make the LR equal in its arising as the other quads. We do not see out there the LR. Interrelations exists but as processes. And fields is a good modeling for this subtle interrelations space. My sense tells me that the LR is really an aspect of the UR that can not be separated as just a plural. Like you say. Where I save the LR is that the noosphere can not be separated from the rightside and all is mind. Doesn't really say much. But if the LR was created to satisfy the modeling of green concepts, it needs to be seen as only in mind. As much as we would like to make interrelational processes a system, and externalize it, there is way more uncontained aspects then contained, leaving a false sense of understanding the system.  Since the uncontained aspects do not lend well to concepts or modeling. Fields help but then our understanding of the electromagnetism and plasma need to be developed so as not to be stuck in closed orientations of particles that do not solve the fields inside of an atom. Particles orientation is a good growing ground but in the end we have put way to small of a box on the science of plasma. If we are going to go with the fields orientation we need to understand how a static field is possible with a transverse wave. Quantum mathematics does the job, until it is shown to depend on smaller and smaller particles to keep the structure afloat, which gets further and further away from fields. What if fields are dependent on a static that is intrinsic at all points. This makes it unobservable but inferable from anther holon. The end result if you take it all the way up and down is void, and not empty space or nothing. If void is the the ultimate static that makes all other dynamics then how does void structure space? This is the question we have not been able to answer. Until we realize that advanced mathematics can be summarized by geometrics of mind only. And if you can see this, which is where the most advanced mathematics is taking place, then Plato was doing something we couldn't since we took a side track in our focus from the big three to the big one , to reentering the space at green in a distorted way from the power of the big one(UR) and get lost trying to systemize that which can never get beyond singularity even though green( turquoise cognition) thinks it can think as a system. The trouble is we can imagine and think of plurals but never think as them. And this is where a MASSIVE amount of confusion happens. The LR is just a massive big thought experiment that has value in mind and interrelations but not a map that holds together compared to the uncontained function of everything we can be aware of. So if everything/process/field (add what you want) is in an uncontained relation ( in time we see the contained aspects) then infinity in at every scale becomes a issue that can not be ignored. And geometric advanced math is the only path for the next step. Like this Quanta. And leads to this post of mine Quantum Gravity. So until turquoise cognition in the sciences can move to the next level, we see expressions that  over emphasis plurality and particle processes and dynamic fields without a static( read infinite singularity, not basic projections of child statics). The more complex a problem gets the resolution is simpler and more integrative. Geometry might seem over simplistic till you realize that 1+1=1 in the vertical and 1+1=2 in the horizontal. Zero chases all numbers to the void. After this realization 2,3,4,5,6,7,8,9 are just a huge orgasms. To bring 1+1=1 into a scientific expression takes cognition above second tier, not just experience, but COGNITION. I now many that have the cognitive potential, but not the experience, and know even more who have the experience but not the cognitive potential. And most of the scientist that we know of don't cut it for both potentials!!!
Really love what you have shared here. That LR is not what it seems? And really makes a mess. I see it as a way to coddle greens aspirations at turquoise cognition. But this level is not going to see how the big three interrelate logistically. Its over there heads. And so that means the AQAL map has many misdirected notions. 4 needs 3 to be able to have 1+1=1 which quantum logic does, not through continuous relations( like fields, weak correlations) but DISCONTINUOUS Instantaneous quantum packets. Solve the three ones first before we move to four. But ken used 2 in the three in continuous relations and just add 4, emphasizing the 1+1=2 aspect. This is a poor foundation but a great dialog. Which will follow me the rest of my days.




Brian,
There is a desire in all of us, I think, to at least partly reduce LR to UR. We are more comfortable with 3's (good, true & beautiful). However I think that is mostly an indicator of the peculiarity or novelty associated with this domain. Novalis suspects that "field" should replace "its". Yet "field" is also dangerously close to an objective singular item. We are looking at what fields consist of in addition to the nodes or items which they arrange. My tendency is to think of this realm as "protocols" or "syntax" or "behavioral rules". This is a dynamic realm of computations.
Number 5 is UR. Pi is LR. Its extraordinary irrationality proceeds in a direction orthogonal to normal quantities. Transfinites belong here.
The peculiarity exists because although we infer the patterns of system in our minds they are not located therein. That lends a characteristically frustrated, "overcomplicated" or otherwise elusive quality to contemplations of this domain.
I don't think LR was created to satisfy Green assumptions but rather it is the specific "context jumping" skill of Early Vision-Logic (green) Consciousness which enables us to start making regular observations of the contextual-procedural machinery.
Ah, library computer time dying... adieu!



Thanks for your response. Let see if I can express this so the absolutizing does not happen. But first to comment on your response.
"There is a desire in all of us, I think, to at least partly reduce LR to UR. " I do not have this desire. I am not trying to reduce systems to the UR, just that systems are not seperate than the UR. For if you try and show a system, we see a plurality based in singularity, thus the great work of Holons, whole/parts. Those systems go all the way down and up, leaving a unknown other than singularities involvement, plurals do not have a form of "ITS' own. Other than the levels of the LL. If you do not see this give me an example and you should see what I mean. Our systemic awareness is dependent on nodes of singularities. And fields are a good mind experiment but what involved in fields? Gross/Subtle/Causal fields that are also dependent on singularity of form. A "WE" aspect for sure, but that is uncontained and unable to be brought to the rightside other than biology and below, but leaves out the noosphere. And thats my point. I am not saying that the LR does not exsist but that it is a developmental domain that helps evolve orientations. At some point in the systems thinking there comes the awareness that the systems we orient to, contain an open format at EVERY LEVEL. This should not stop sience and system knowledge gathering. But the problem of the "WE" and not just in language, but interobjects( LR) shows limits that demand a reorganization of our orientation from boundaries and exchanges ( network) to handeling how information is present at singularities at there holon level that containes all the information of that holon level within it. Responding not so much from exchanges but adapting instantaniously from changes in all holons discontiniously. Its way over our heads until we solve the issue of singularity to begin with. And systemic orientation is something that confuses the challenge. Our orientation around speed of light, a medium , will not solve it. Cause this is oriented around exchanges. Its a cosmic comedy when we look at Gravity. All exterior orientation can not solve the singularity issue, just using a boundary particle orientation for something that is intinsic and stays intrinsic. Sure it effects exteriors, but we do not see gravity. So we orient around fields, which also will not do for the foundational problem. This leads to working on how intrisic order is structure such that we have an orderly manifestation. This leads to a focus on information, which runs into metaphysics. And for a human being as Integral Theory shows zones outside the interior zones play out than the models of metaphysics. An expression of orientations that do not see the work of Zones 2,4,6,8.
So the LR is a crutch till the issue of singularity is solved for infinty of dimensions. And the LR is broken into the UR for biosphere and below and the LL for noosphere and above. As it is, the AQAL map is a practice of perspective taking. And the LR is just that. But can confuse that the UR has sucessfully modelled singularity. Functional Fit modelling is what we have which is poor science, or old school science. Formulating the model from preconcieved orientations and making the model fit the observations. It works well until a limit is reached. And I am saying that limit is in our orientation around boundaries formed around singularity that we are not able to model with a WE aspect that is contained. Ken does a great job in trying to get the metaphysics out of the perspectives. But what if there is a pattern that is intrinsic to every holon in manifestation. It would integrate the AQAL model so that types, lines ,states are not overlad into the Quads, functional fit modelling at a high level, but it is still a photoshop layer effect. But would have fixation of perspectives in a detailed way and not as genaralities. This problem is being addresses with the GIG database. But I think the the work is expressing the limit that is not being acknowledged. The limit of information oriented in a continious boundary condition, which is solved only with a discontinious quanta infinity boundary.
Like all development, there are cycles. And points that we bring in and developed off of , are returned to from a different perspective gained by the end products of the process, that again look at the original point and see an assumption that was not challenged because the limit was not met yet. This is what I am asking you to do. And taking multiple perspectives without see the issue of singularity to begin with does not help.
An example of what I am talking about is 2D fractals. Shows a limited infinity of solutions. Try to solve for 3D fractals and there is ONE solution. So what looks like a limited infinity of perspectives can turn out to have ONE perspective from a higher,wider, deeper perspective. That is what I am trying to express. And it does change the LR domain dramatically. And the noosphere is respected much more. Such that the LR is no longer on the rightside. You of all people should get this. All is mind.




Hey Brian,
I was not suggesting that you are reducing LR to UR. But, at the same time, I do not think your sense of a supra-AQAL descriptive methodology requires any de-emphasis of the independent status of the LR. Personally, I often de-emphasize the LR for the fairly banal reason that 3 things are more convenient than four. When I see a sign offering services for "body, mind & spirit" I always bitch about why "heart" is missing. Yet I know why it is missing -- four things are too many! So I keep a wary eye on myself in this regard.
It seems to me that first tier conceptions of the LR (such things as "fields" or "exchanges" or "networks") are insufficient. However the presence of dynamic enactment patterns seems irreducible in any model. We can say, of course, that plurals are just plurals of singulars -- but singulars are just singulars of plurals. All the quadrants, both as realities and perspectives, are fundamentally entangled and mutually defined. Any relationship between quadrants can be read in either direction.
When I speak of MOAs, I always mean that there are three levels of meta-theory or vision-logic. The first appreciates alternative perspectives. The second emphasizes their structural complementarity. The MOA-3 tries to super-integrate these elements into a very dense, half-comprehensible model. It looks to me like you are operating in this zone... seeking to specify certain characteristics of a supra-AQAL (or post-integral) map. That is all to the good but it does not necessarily have any special implications about the status of the LR or any other part of the normal AQAL map. And all the elements of the normal AQAL map could be used as alternative bases for the conceptual phraseology of the supra-map.
A singularity intends to transcend quadrants in a certain sense, but it maintains a certain phraseology associated with the UL and UR. We could be discussing "intra-boundary boundaries" or some other exotic notion which would mean pretty much the same thing but root itself in the flavor of the LR. In that case it might seem a little bit like the UR was being unnecessarily emphasized in a way that was holdinb back the supra-AQAL model. So there are of option when we proceed toward the convergent-divergent model which, as you say, potentially solves for every instance. It is universally distributed upon our experience. Because of this it is traditionally spoken of as half-graspable. What I call Tier 2.5. But it truly beomes possible when its own half-graspability becomes locked down within the model.
This is what all three of the MOA levels are doing. At MOA-2 we have to stand up for the equivalent primacy of the LR. And this has special relevance to human social order. At MOA-3 we have to pack things more intensely and will necessarily start building them into, through and out of each other. And that has multiple possible phraseologies and apparent styles.
The simultaneity of simultaneous & transfer-based energy-information patterns is clearly an area that must be explicated in order to go beyond the limits of current advanced theory in any domain.
Now this phrase seems a little odd:
>And the LR is broken into the UR for biosphere and below and the LL for noosphere and above. 
That is to say the very definition of quadrants is that they are all equally active in both these spheres. However, the terminology of one quadrant might become the terminology of a different quadrant when a stage-shift occurs. For example, fields may appear to be LR at one level and UR at another. In fact these terms are always quite flexible. If we examine the insides of a person we rapidly discover something like "all quadrants" within their interiority. The protocols of the LR are not fixed externals but rather represent the relatively external view of the patterns of action operating in any situation. The utility of quadrants, in this sense, is that they appear wherever we look. They are kaleidescopic. But in order for the map to represent this fact about itself it will require the space made available by a higher-order compression of all its variable. That is what we hope for. And yet it has not special consequences concerning nature of the LR in particular.
When a "limited infinity" of solutions to a 2D fractal is solved by one solution for a 3D fractal we are, of course, still dealing in the same quadrant. No fundamentaly shift in type of perspectives has occured. However there is the emergence of an apparently pre-existing structure of convergence-divergence that operates in accordance with an additional, ostensibly orthogonal, variable. If we apply this form of thinking to the LR we can observe that many aspects of our enactment protocols may be summarized/rooted in a more condensed pattern which represents another level of the LR. We could equally apply it to the whole quadrant map and supposed that a more compressed pattern at a higher level includes all four quadrants. Either way we do not modify the nature and arrangement of the quadrants but only indicate the type of geometric (sic) which connects between levels. This is critical, however, because it shows us the ladder to any MOA-3.
All is not necessarily mind.


Ideology is usually used to mean "belief systems". But Marx, etc. used it in a slightly more cryptic sense of false consciousness. This was largely the idea that the beliefs we believe that we believe may actually indicate our socioeconomic status and technological circumstances. People may not personally value the values they espouse because they are alienated from their own values. This is such a fascinating idea that it behooves us to drive forward toward a version of this concept which jives with developmental psychology. In thinking about the conformist spirit which sometimes masquerades as "green" or "teal" etc. we get a possible notion of how this could proceed. What do you think?
IS IT FAIR TO SAY THAT IDEOLOGY, IN AN INTEGRAL/DEVELPOMENTAL CONTEXT, DESCRIBES A PHENOMENON IN WHICH THE SIGNIFIERS OF A HIGHER CULTURAL LAYER ARE OPERATED BY STRUCTURES FROM A JUNIOR LAYER?


A few more:
1. Is it legitimate to call an aphophatic statement an ontic assertion. To assert "Truth is Unspeakable" is, although phrased negatively, essentially the same gesture as "I like pickles!"
2. It is legit to associate ontic assertions, even about Spirit, with a "first tier" style of communication.
3. Does aphophatic communication, in your view, relate particularly to the indefinite structural transparencies that comprise the "causal realm" (say, in contradistinction to the "blended" terminology that arises to describe mind-emotion-sensation harmonies or the common feature implied in Nagarjuna's neither/nor categories)?
4. Where does "etiquette" exist in an integral semiotic map? And what do you see as some orienting principles which could help make integral community discourse operate at a level analogous to integral cogntion in individuals?
5. From an integral (or higher) POV are all forms of communication injunctive? Would a Giga Glossary be not only a crucial advance for civilization but also a fairly clear statement that enactment is the root of all the styles of signification?
6. Given that there are patterns of languaging more appropriate to Causal and Nondual phenomenon, and given that language is a kind of minimal technology, does the ability to clarify more apt communication styles provide us with a first step toward technologizing these realms?
7. What is the significance of superlative terminology? It seems to resemble ontic assertion, metaphor and negative (in the sense that it outdoes normal qualifications) while also raising them to the level of an implied contemplative injunction.
8. Would you consider that a statement of tautological intensity, like Descarte's cogito, or a mathematical proof, operates injunctively insofar as it enacts a moment of the contemplation of the mutual equivalance of forms which do not lose their separate forms in the process? Is "=" a kind of minimal point-out-instruction or invocation of suchness?



hide sometimes in a forest a million miles away, a galaxy, a universe
It takes a whole universe to raise a child..... to raise a child from mud to look with clarity out through clear lenses and eyes so perfect that you could stare deeply into them for all of eternity and you know, however selfish that might be to you way of thinking, she is always there looking back.....from right there to way far away.... it is always her.... and she will teach you some nice moves... but don't ever think you will out do your father, regardless of what a nerktwerker he is.  He is your father after all, mr. McGoo maybe, but he is always right... get used to it, girls... babets.... etc.
love from all of us to Ken as he lay dying on his bed.  the phone rings he picks it up, if it is Treya he wlll die, if it not treya his whole academic...there is no choice ever.... an O+F



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I forgot about the arrangement, or was that forgivable?


My question for Ken: The relevence of Michel Foucault's notion of spirituality is palpable in your latest work on Integral Semiotics. Could you take a moment to discuss the importance of Foucault's notion for understanding why we need to follow injunctions and procedures in order to directly experience a signified?


Anyone read Adi Da's  : "Basket of Tolerance" & 7 Stages of Life ?
comprehensive


Hi, Ken. Thank you for your wonderful work.
I have three questions.
1) In the final paragraph of page one, you assign "the actual referents of linguistic signs, referents which exist only as disclosed in particular worldviews or worldspaces" to the lower-left quadrant.
I don't understand why you put referents in the lower-left quadrant because referents, as I understand them, are not entirely interior. Is this just how you simplify it to fit everything into a one-dimensional quadrant model?
On page two, you speak about "a simplified version of the K.A." as "Who x How x What." My question (related to the above question) is, why don't you have: Subject Quadrant x Sign Quadrant x Referent Quadrant? (Maybe the latter two are more accurately called quadrivia.) Or is this what you mean, in part, by Who x How x What?
I'll use the Fido scenario (mixed together with the John Doe scenario on pages 264-6 of Integral Spirituality) to illustrate what I mean.

Subject - Ken Wilber:  UL (Q/3, L/11); UR (t/male); LL (cultural type: American, ILP, etc.); LR (role in the economic system: writer/speaker/pandit).
                                                                           X
Sign - Fido:  UR (material marks); UL (interior apprehensions); LR (structural system or syntax); LL (cultural hermeneutics and semantics).

                                                                           X

Referent - Fido:   UR: (breed,  sex/male); UL (Fido's emotions, cognition, etc.); LL (that part of the family culture that Fido partakes in, the culture of the neighborhood dogs, etc.); LR (Fido's role in the economic system: companion, guard dog, newspaper fetcher).


2) On page two of Excerpt B you seem to speak of an integral worldspace as a "new territory or domain" (the view of the quadrants or zones). Do you ever map out this new domain as Q/5 or something? How would you kosmic address a multi-quadrant simultracking exercise?

3) In the Kosmos Trilogy Excerpts and Integral Spirituality, you made some criticisms about Aurobindo that I've found very interesting to look into. It seems as though you have lumped Aurobindo in with the great-chain theorists. Is this an accurate interpretation? It seems to me that, while his work certainly wasn't as postmetaphysical, integral, and differentiated as yours, it was still quite different than that of the great-chain theorists. I believe I can show, for example, that he had a basic understanding of postmodern insights (such as the generative power of culture, language, and environment) and that he arguably didn't believe in already formed fixed stages.
Are you going to publish those criticisms about Aurobindo in the excerpts in your new book? If so, could you please post that part of it here as you have with these other excerpts, so I can show how Aurobindo had some understanding of these issues? I feel it is in the interest of AQAL to give him as much credit as possible since the third-tier stages are correlated with Aurobindo's higher stages. (But if you are going to publish those criticisms and decide to post them here ahead of time, please do so after August because I will be offline in August.)
Thank you again, Ken,
David



Here is one of my questions for Ken:
In Integral Spirituality, the KA of i (square root of -1) is located at the orange altitude. Differential and integral calculus is located at turquoise. Where would you place things like real analysis, complex analysis and abstract algebra? How do you determine when a given field of mathematics (relative to another) requires a vertical level boost in taking perspectives, vs more of a horizontal refinement of knowledge? I was able to learn up through calculus and differential equations (some 20+ years ago) while enjoying the process, but things like real analysis and beyond were exceedingly difficult for me and I rapidly lost interest. Today my cognitive line is much better developed, but advanced math seems only marginally less abtuse. One thing I don't do (as much :-) ) is blame mathematicians for making their subject unnecessarily complicated. I'm able to appreciate that there really are complexities that are expressed effectively with their style of language, and accept that I don't have at present the capacity to fully appreciate those complexities.
Could a GigaGloss help people better appreciate what might be within ready reach of their understanding (even suggesting specific pathways to cultivate that development in the near term), versus stuff that's just leaps and bounds over their head and would take a lot longer to develop?



I think I've found at least a partial answer to my question. The cross-paradigmatic stage described by Commons and Richards maps well to turquoise. This excerpt describes how the creation of Calculus required a cross-paradigmatic mindset:
Copernicus (1543/1992) co-ordinated geometry of ellipses that represented the geometric paradigm and the sun-centered perspectives. This co-ordination formed the new field of celestial mechanics. The creation of this field transformed society--a scientific revolution that spread throughout world and totally altered our understanding of people's place in the cosmos. It directly led to what many would now call true empirical science with its mathematical exposition. This in turn paved the way for Isaac Newton (1687/1999) to co-ordinate mathematics and physics forming the new field of classic mathematical physics. The field was formed out of the new mathematical paradigm of the calculus (independent of Leibniz, 1768, 1875) and the paradigm of physics, which consisted of disjointed physical laws.
[From http://www.tiac.net/~commons/Four%20Postformal%20Stages.html]
But there still seems something off to me about defining concepts like Calculus in the Giga Glossary at turquoise. What aspect of Newtonian Calculus today requires a turquoise level of development to appreciate/understand? It seems that, once developed, certain concepts (like Calculus) can be understood and applied at earlier levels of development without much appreciable dropoff in effectiveness, whereas other cross-paradigmatic concepts do need to be wielded at turquoise in order to to be effective.
I'd be interested in any response to this.


How does semiotics play a role in our conscious evolution when it comes to the Semantic Web?
While semantics has become the primary focus of the social Web, one of the greatest challenges of the Internet's open-architecture is the inability to understand meaning as it relates to different people or different contexts.  Google, among other Information Technology companies, has spent millions, if not billions, trying to figure out the probable meaning of words.  For instance, does the word "Hot Dog" mean the junk food, or a canine with an elevated blood pressure?  Likewise, "Jaguars" could mean jungle cats, luxury vehicles, or the NFL sports team.  What about a "like" to an article against gun control, is the person for, or against it?
The potentials for semantics to radically enhance advertising, publishing, education, user-experience, community understanding and social integration have made semantics the number one commodity of information systems.  The problem is, how do we understand "meaning" through an information system when it comes to so many different people with so many different perspectives?  And what kinds of roles will this play in our future as the Web continues to integrate with our social lives?
The problem with information and social network technology on the Internet is, the Web is an open-system, and without a standard in place for identifying people's interests, without threatening their privacy, it can be a very unfriendly place.
For example, when you "like" something on facebook there is anywhere from 1 to 100 keywords that are recognized.  So if you like an article that is for gun control, words like "Guns""NRA""Crime""Mass Shootings" etc. are likely going to be associated to the back-end of your account, which if you did not know already, is probably linked to other agencies and interest groups.  I can also assure you that there are probably a few big data "mines" funded by advertisers, or other groups, that can crawl this site to associate terms with all the entities involved.  Obviously, this is not a very ethical or effective process, and it is the reason why there is an accelerating issue with transparency and privacy.
Besides the various cookies that follow your regular Web activity; likes, recommend's, timelines, hashtags, thumbs-up/thumbs-down, various ratings and feedback technologies are all trying to fulfill a single goal...understand the user.
The bottom line is, the benefits of social networking come at a price to your personal privacy.  Regardless of this issue, the omnipotent goal of the Web is to understand who people really are and what they really seek in order to provide the right information to the right people at the right time.  Nobody is controlling this, it is happening naturally.
By solving the riddle of semantics we are solving the problems of privacy, intrusive advertising, misinformation, fraud, maliciousness, etc. etc. etc.  Not to mention, semantic information technology would also lead to Artificial Intelligence (which they haven't figured out yet,) user centric operating systems (which Apple would die for and Microsoft would ruin,) plus, a complete integration between education, business, science, and technology.  Additionally, an online social environment, which is ubiquitously semantic, would ensure credibility and accountability to the various online communities that have now saturated every social system.
When it comes to our own conscious evolution, the Web's ability to understand semantics could possibly result in a self-organizing social condition that would naturally integrate values and needs throughout society.
I've studied this subject for over a decade, and in my opinion, it comes down to an Integral perspective of how the information system can understand the subjective nature of the individual.
Sincerely, Brian


Here's what my pet ferret wants to know:
1. What is the difference between the sense of significance that arises between the signifier and signified (and semantics/syntax) AND the signified which is the "sense of significance"?
2. Does the 'square root of negative one' actually have thing-ness or is it simply short-hand for a functional procedure carried out in the syntax? There is obviously a syntactical process in connection with all entities but should we make a distinction between experiential objects and the experience of "place holders" for processes?
3. How does the shadow play into semiotics? Psychological repression and the ideological idea of "false consciousness" are both ways of indicating "unknown knowns" or signified which do not present themselves in the worldspace where they ought to appear. Can egotism protect itself by misinterpreting its own signifieds in a way that links them to alternative signifieds?
4. Even though the relationship between signifiers and signifieds is roughly arbitrary, the experience of analysands, artists & poets is that there are temporarily "perfect" links to be made between our signifieds and certain signifiers. How does integral semiotics account for the variation in appropriateness (or virtue) in the syntactical joining of signifiers and signifieds?



Good questions Layman. Ken briefly addresses #3 in a footnote on page 263 of Integral Spirituality:
http://books.google.com/books?id=n-92sivPE2sC&lpg=PP1&dq=integral%20spir...
I think this presents a nontrivial challenge for developing an actual Giga Glossary (the concept of a Giga Glossary, as a thought experiment, is still valuable in any case for helping people understand the limits of language). If it's written for and by humans who have shadow content, there will inevitably be disagreement over KAs. One person's externally evident subtle energy is another person's illusory projection. Without any observer-independent ways to agree on the validity of something that one can't conceive/perceive, it seems like a daunting task.
At least in the sensorimotor world, we have points of contact. For example, if we were to ever meet something that claimed to be a 4-dimensional hypersphere, we'd be able to see it as a 3-dimensional sphere that increases and decreases in size as it crosses our plane of existence. It could poke us inside our stomach in real-time and do a host of demonstrable things that 3D entities cannot. That's enough to extend at least some level of circumscribed credibility to its statement, until such time as we can develop our own 4D capabilities and see for ourselves.
Whereas with the GigaGloss, if someone claims to define a phenomenon that can only be experienced at overmind, and we haven't developed to that level, how can we know whether that person is correct or not? What if two people who claim to have developed to overmind have contradictory observations? How do those disputes get arbitrated?


the mosquito answers...
1.       What is the difference between the sense of significance that arises between the signifier and signified (and semantics/syntax) AND the signified which is the "sense of significance"?
The way I experience this is that we are given or choose a particular context and from that context we feel our way into it.  Commentary regarding that context is both historical and creative, it is not enough to convey its history but we must transcend and include into a new aspect.  It may in fact bare qualities and descriptors previously spoken of but our speech has no previous originator.   The sense of significance is the totality of its meaning originating within our self.
2.       Does the 'square root of negative one' actually have thing-ness or is it simply short-hand for a functional procedure carried out in the syntax? There is obviously a syntactical process in connection with all entities but should we make a distinction between experiential objects and the experience of "place holders" for processes?
It appears to me that thingness is anything that can be pointed to and agreed upon, regardless of experiential objects or place holders.  What is the difference anyway, just because we cannot see the “thing” with our eyes, it does not mean the “thing” does not exist.   But what does it mean to exist?  In my view existence proves itself worthy according to an expression, baring qualities that cannot be disputed or discounted.  The “thing” proves itself and must be counted in existence with ramifications.
 Seeing is reconciled at higher altitudes, we see the vision of the thing as it is expressed in the context of our language.  We create “things” utilizing other descriptor or place holder things.  THE VERY FACT THAT WE CAN UTILIZE LOWER “THINGS” INDICATE VISION, but our larger view is on the thing we are creating.
Thingness is merely an aid and an essential descriptor for building a larger thingness, creating something with consequence.
3.       How does the shadow play into semiotics? Psychological repression and the ideological idea of "false consciousness" are both ways of indicating "unknown knowns" or signified which do not present themselves in the worldspace where they ought to appear. Can egotism protect itself by misinterpreting its own signifieds in a way that links them to alternative signifieds?
This is a great question but almost becoming ironic.  All that I have described is a creative process according to an individual, that individual is responsible for bringing to light that which comes from darkness.  What she will grasp as placeholders and landmarks to navigate her way to an illuminated expression will be based upon a socially-conceived and culturally-recognized group of things.  What she hopes to do though is to create NEW socially-conceived and culturally-recognized things.  New Placeholders and new landmarks that must prove sturdy and can be visioned by her group or culture.  That is the process, because what she creates is meant to continue that vision.
4.       Even though the relationship between signifiers and signifieds is roughly arbitrary, the experience of analysands, artists & poets is that there are temporarily "perfect" links to be made between our signifieds and certain signifiers. How does integral semiotics account for the variation in appropriateness (or virtue) in the syntactical joining of signifiers and signifieds?
Virtue is a quality that is received and transmitted by osmosis or some non-logical manner.  Take KW for example; if I read something of his writing to a family member they will roll their eyes and say…you’ve got to be kidding me?   But before I could even imagine Integral Theory his virtue was clear to me (maybe a few exceptions –smile).
We would have a difficult time articulating a definitive expression for virtue; in fact some of what Integral defines as virtuous is not reconciled in me.  But for me virtue is attained with a larger dome around IL.   Within that larger scope I see virtue, the lower elements that do not translate is personal, so I accept my personal translation.  The higher qualities account for the diversity, so arbitrary is the dynamics.er


I am still unable to fully understand how these different worldspaces fit in with the objective world, in a way that rejects the notion that "referents exist out there in a single pregiven world, ready for any and all to stumble on". I understand that the subject has to develop a certain level of cognition before it can understand certain referents, but I don't see how that challenges the view that they exist in a single pregiven world.
For example, you can say that understanding E=mc2 requires a development to at least orange before you can understand it. Of course. But I don't see how that stops there being a single objective truth in a single pregiven world. Because you have to account for how that law held before clever humans understood it. Is there a pre-existing logos that already contains the physical laws? If so, how does this fit in with the denial of eternally existing ontological structures? Is this problem resolved by pan-interiority?



Right. Did the Sun go around the Earth prior to the Copernican revolution? I love that question.
Also, I love thinking about the idea of hooking up  a bunch of materialists to brain scanners in a circle so they're all watching each other's brain scans as they look at each other's brain scans.


Okay. How about these cheerfully inspid inquiries:
1. Does the Nondual God have a Kosmic Address? Or -- if we say that it does not appear on the map -- what is the address of the implied referent of the statement that it does not appear on the map?
This is similar to asking the location of what the Causal God and the causal is-ness of all other things have in common. Or perhaps: What is the appropriate grammar of the signified which is referred to when we say that all signifieds, including the Casual God, share "a transcendental something"?
2. Does the signified also have four quadrants?
Integral semiotics reverses the colloquial sense of the relationship between Signifier and Signified. Most people might assume that the signified is the "outer object" while our "label" is an internal phenomenon. Insofar as our approach places the "experience" within the UL quadrant... is that experience a four-quadrant affair? My experience of a god or a dog seems to have its own quadrants... am I referring to all of them as the "signified" to which a material signifier refers?
3. If a supercomputer were programmed to hold a map of all known signifieds, correlated to all known signifiers, semantic approaches & syntactical patterns... but presumably did not have the subjective development to sustain such a worldspace... how should we refer to the manner in which it holds and organizes its data?
These are obtuse, I know, but it is vaguely possible they might produce some good material...



1.       If a supercomputer were programmed to hold a map of all known signifieds, correlated to all known signifiers, semantic approaches & syntactical patterns... but presumably did not have the subjective development to sustain such a worldspace... how should we refer to the manner in which it holds and organizes its data?
Fucking brilliant question…excuse my language but it blows my mind!  It would be comparative to an index that might be considered corrupt.  Dropping links and misdirecting data.  But one thing is clear in that the supercomputer is built on these very flaws and is indexed according to data that it knows but has yet to properly classify it.  So it would seem to me that although the data may be stored incorrectly the system operates as a whole and is organized according to its optimal use.  If this were not true…it would not operate at all.  So, regardless of the size of its subjective development it could indeed output data that simply falls into a broad category without relevancy links and refinements.
 
Wait a minute…
The subject formulates 1’s and 0’s into data that is recognizable ---packets of articulation organized according to its own subjectivity.    So what would it do with 1’s and 0’s that are not identified with its encoding data (the subjectivity is too small)?  Its subjectivity would rely on an extended feeling nature of something that surrounds the data bits.  Contextualization could be referred to as this process.


1.       Does the Nondual God have a Kosmic Address? Or -- if we say that it does not appear on the map -- what is the address of the implied referent of the statement that it does not appear on the map?
Yes, if I understand your question the Kosmic Address would refer to everything/everyone that arises.  Any Relative signified/signifier must have an address but the Nondual God has no exclusive identity as its own structure.  I wonder if we might still call this a structure.  Its organization is a referent to each physical element but accesses these elements according to patterns and movements.  Exclusivity simply cannot happen and yet a structure must still be present in that –the Relative will manifests at all.
As I question; “the Relative will manifest at all” I realize that it implies a Relative Being aware of its own relativity while at the same time aware of that which makes it Relative.  But being aware of its own Relativity creates a new structure where Relativity is only known as a dynamic or process.
2.       Does the signified also have four quadrants?
Yes and No.  The signified and the signifier share boundaries in an absolute sense while at the same time a Relative sense is known in retrospect.  “Now” can be experiencing its own 4 quadrants but reflection remains nonexclusive…giving the same qualities to all it knows.   
Btw…I am only guessing on this configuration because there is no Absolute configuration (that I can tell) there is only an Absolute understanding that certain principles apply.   What bothers me the most is stating that “The Relative will not manifest at all” if a structure does not exist.  But this structure is only known according to what it can know, but that does not mean that it cannot carry the patterning and dynamic which translates as all that is Relative.


If you have any questions about Integral Semiotics, post them here in the comments. Once we are finished publishing all three pieces, we will select some of the best questions for Ken to answer in a future update!
- See more at: http://integrallife.com/integral-post/integral-semiotics#sthash.bXN7PJyt.dpuf

A Letter To Einstein

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Franklin Merrell-Wolff's MandalalPhoto of Franklin Merrell-Wolff
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  The following letter was written before Franklin wrote Pathways Through to Space. Perhaps it was Albert Einstein’s statement about mysticism that prompted Franklin to write.San Fernando, CA
January 11, 1931
Dr. Albert Einstein
California Institute of Technology
Pasadena, CA
Esteemed Sir:
There has just come before my attention a brief statement of your beautiful mystical philosophy or Cosmic Religion and it has flashed into my consciousness with rather an overwhelming force that you have become the focal point for the expression of a true religious basis that has become a crying need in the Occident which can no longer be satisfied in its depths by the outworn creeds and forms of current religiosity.
It seems to me that Count Hermann Keyserling has correctly stated the problem when he said that the soul-need of the Occident in the present day that are intellectually or scientifically unsatisfactory. There has been a general intellectual awakening which has extended too far for large portions of mankind to be satisfied spiritually by forms that are intellectually crude or scientifically untrue. At the same time this intellectual enlightenment has not gone far enough to be safe save with the few.
In other words intellectual development has proceeded so far ahead of its necessary moral modulus that there is real danger of our present intellectual construction proving to be a Frankenstein monster turning upon and destroying its creator. The moral debacle of the recent Great War only too clearly shows the danger threatening our civilization. As Bertrand Russell put it, we are in a position where either we must rise much higher than ever realized in known history or we will fall much lower.
There is a question in my mind but that the spiritual principles enunciated by the Liberated Sages of the past are eternal and are adequate for every inner need of man. I refer to figures such as Gautama Buddha, Shankara, Jesus, Lao-tzu and others of similar grade of spiritual insight. But the old forms of expression of these immortal men are no longer vital today except with a limited number who are themselves more or less liberated. The need is, as I see it, for a new vehicle of expression that will be convincing to the form of intellectual consciousness which dominates the world today, especially the Occident. It is this need which it seems to me you are supplying as no one else does and perhaps as no one else can. This is true because of your unquestioned dominance in the key-science of all physical sciences.
Our need is in large part an effective language. I am not using the term “language” with its purely surface connotation of words, sentences, etc., but in the sense of a form adequate to carry significance to consciousness at its present stage of development. The poetic and imaginative forms of the Hindus were adequate in their setting, but they are not convincing to our modern scientific field. Yet at present it is impossible to get anything like an adequate vehicle for the expression of Significance without drawing upon the Sanskrit. This is for the reason that there are vast numbers of Sanskrit terms conveying shadings of meaning that are quite inexpressible in current English terms or in the forms of any European language. In my opinion the one exception to this statement is found in the field of mathematics.
As my own college studies centered on the domain of mathematic, especially in connection with it correlation with philosophy or metaphysics, I have had some realization of the profound mysticism which underlies the whole of mathematics and becomes especially marked in the field of the transfinite. It is literally true that it was through this antecedent training in mathematics that I was able to see the thought of men like Gautama Buddha and Shankara as a rational whole grounded in mystical profundity. I have no doubt that within mathematics lies the same underlying Wisdom which forms the common substance of all great Sages. Is it not possible, then, that somehow out of mathematics, or mathematics in combination with physical science we will find the adequate language to express mystical profundity in a form which will command both the attention and respect of our present externally intellectualized public? It is my conviction that such is the case and that you have become in a peculiar way the focal point for such expression.
I am not blind to the fact that there are other mystical modes which stand in a position that is complemental rather than consonant with the one you so well express. Count Keyserling, I should say, is the most prominent exemplar of this complemental mode that we see upon the Occidental horizon today. He views mathematics as the most external instead of the most internal mode of thought. At this point, I must confess that he irritates me. But none the less I find him creatively stimulating in a most profound sense and there is no doubt but that his consciousness is rooted well in the deeps of profundity.
Between the currents which you and he represent there is a striking incompatibility. Now as I look back over known instances of mystical and metaphysical realization I find the continuance of these two modes quite persistent. Thus the Krishna of Indian tradition has much in common with Keyserling while the exquisite rational spirit of Shankara is a continuation of the same fundamental line you have expressed. It seems to me that the significance contained in the presence of these apparently antithetical modes is that they are really complemental aspects of a primary Reality which in its own Being is essentially inexpressible. The keynote of these two modes seems to be expressed in a synthesis through Vitality, represented by Keyserling, and a synthesis through Intelligence, represented by you. Or to use terms I have found helpful, the first mode is rooted in Perception and the second in Apperception.
I find myself in the same profound harmony with your thought that I find when I read Shankara. It seems in both cases that I am reading the expression of my most inward realization, only in a thought language more beautifully finished than I am able to produce. Now, as I feel this fundamental sympathy with what you have said, I have presumed to write you relative to playing a part in nurturing that current that has found a fount in you. It is true that spiritual and mystical sources are original and therefore superior to any human authority. But those human units who can stand on this primary basis alone and unaided are all too few. The majority require an image to which to attach their faith until in time they also have grown the strength to stand alone.
The Buddhas and the Christ and the other Sages serve us in a twofold way. They bring us the precepts born out of the intimate union with Wisdom and also they themselves become concrete images to sustain and inspire men, the vast majority of us who are not yet freed. I suggest that you, more than any other in this day, stand in a position to perform this transcendent service. For you are a recognized master in just precisely the field that even the hardest minds among us must perforce respect. Hence you are peculiarly the basis in the West for the expression of that which the politico-religious Sage of present day India has called Satyagraha or “Truth-Force.”
I am well aware that every true Sage dreads to become himself a central figure or focus of attention of devotees. As Plato said long ago, the Sage ever seeks solitude and isolation from the rush of affairs. But in the name of the common good Plato proposed in his Republic to compel these very Sages to take the limning place in the forefront among men. For they alone who have reached that point of Wisdom where they fain would shun the focus of multitudinous eyes are alone able to sustain themselves effectively upon that altitude. It is not an easy place for the Sage but it affords opportunity for that perfect service which saves many a soul from that morass of despair of lost faith. And the science of today that has build such unexampled power over external nature on one side, has yet in a more serious sense proven a devastating destroyer for the many who through that very science have lost confidence in soul-sustaining Truth Force. Only he who stands strong in the graces of this same science can restore the inner Light which she seems to have destroyed in the eyes of many.
To be sure, no Sage after having once spoken can prevent his ultimate canonization as his uttered words become the public possession. If such a one would avoid this he must from the beginning seal his lips with silence. But you have spoken and your words have become at least a potential Light. I fain would add my part, however small it may be, to the end that that Light may become more fully recognized among men. In this I would value greatly your individual approval, however much you are unavoidably and impersonally already such an illuminating focus for all of us who have seen.
With the esteem that belongs only to the scholar who is also a Sage, I am
Most sincerely yours,
[Unsigned, probably a copy.]

Ken Wilber was quite young when he contacted Franklin. Currently he is well known for his several books. There are several groups studying his Teaching. Unfortunately, this letter arrived when Franklin wasn’t feeling well. Gertrude responded to Dr. Wilber to explain a lack of response.
September 26, 1974
Dear Franklin Merrell-Wolff,
My name is Ken Wilber and I am writing to you to share my enthusiasm of Consciousness without an Object. My research has for years drawn me along the lines you so forcefully explain in Consciousness, and I have long intended to write you of my enthusiasm for your work.
In fact, I have just finished a work on the same subject, and I feel our experience-thoughts so overlap that correspondence with you would prove most fruitful. The work is tentatively entitled The Spectrum of Consciousness, and it deals with what is rather clumsily referred to as the “manifestation” of objects “out of” Consciousness without an object (which I call Absolute Subjectivity).
I hate to burden you by “forcing” the ms [manuscript] on you, but I would like to send you a copy that you can read at leisure. I honestly feel that you would find it interesting, and I believe further that you would be one who better than anybody else could feel what I am humbly trying to write in words.
I ask to send you a copy of the ms because it looks as if I will have trouble getting it published. John White gave a copy to Arthur Ceppos of Julian [Press] who has apparently rejected it because it is “too difficult” for the average reader (so John [Lilly] informs me). No matter. Sooner or later it will be published—I am more interested in your comments on the ms if you feel so inclined, for I feel our correspondence can be a fruitful cross-fertilization of two fields of research with different aims but a common goal.
Sincerely,
Kenneth E. Wilber 

Source http://www.franklinmerrell-wolff.com/


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Research on Children Remembering Past Lives...

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The reincarnated children: New book tells the extraordinary story of the children who believe they are a WWII pilot, star golfer and a Hollywood agent from a past life – and have this scientist utterly convinced

  • Dr Jim Tucker has spent the past ten-years documenting children who claim to have lived past-lives
  • Has encountered many examples of American children who claim to have been anything from a World War II fighter pilot to legendary golfer Bobby Jones
  • Through his research Dr Tucker has come to believe that the children are speaking the truth and that they have indeed been reincarnated
  • Bases the science for his theories in advanced quantum physics, arguing that human consciousness can move in time and space
How could anyone possibly take seriously a three-year-old golfing prodigy's claim to be legendary 13-time major winner Bobby Jones? Or another boy from Louisiana who recalls being a Second World War pilot shot down over the Pacific?
A world renowned professor for a start. Dr Jim Tucker's remarkable experiences with these children, many who can recall intimate details of their past lives in pin-sharp detail - and with no prompting - has led him to the conclusion that reincarnation is real.
Over the past 10-years, Dr Jim Tucker has traveled the country meeting  families and hearing fantastical incredible stories just like these, which he outlines in his new book, Return To Life: Extraordinary Cases Of Children Who Remember Past Lives.
Scroll down for video
Dr. Tucker, in a follow-up to his book Life Before Life, explores American cases of young children who report memories of previous lives
Dr. Tucker, in a follow-up to his book Life Before Life, explores American cases of young children who report memories of previous lives
Convinced: Dr Tucker, associate professor of psychiatry at the University of Virginia, has written in his upcoming book about the experiences of American children who he believes have been reincarnated
'The world just doesn't work as we think or assume it does. The cases I have examined don't come under a normal explanation of how we perceive the world,' said Dr Tucker, the Bonner-Lowry associate Associate Professor of Psychiatry at the University of Virginia.
What he has found is that each child reveals their past life at an extremely young age - at usually two or three - and the memories manifest themselves as unusual episodes of streams of consciousness, recollections and sometimes as intense, thrashing nightmares.

CAN OUR CONSCIOUSNESS TRAVEL TIME AND SPACE? 

Dr Tucker's explanation for his belief in reincarnation may be mind-boggling but it is far from outlandish.
He bases it in the ever-developing field of quantum mechanics, pioneered by scientific luminaries such as Albert Einstein.
Dr Tucker believes that because quantum physics demonstrates that conscious observation can be critical in determining physical events, he argues that consciousness might actually be separate from the brain and exists apart from our physical bodies.
He believes that the brain might in fact simply be a conduit for consciousness to inhabit our bodies but is transient through time and space.
He provides the analogy of a television set and the television transmission; the television is required to decode the signal, but it does not create the signal. In a similar way the brain may be required for consciousness to express itself, but may not be the source of consciousness.
Through almost a decade of research, Dr Tucker has achieved international renown in his field so parents come to him as soon as their child appears to claim to recall memories from a past life.
Using strict scientific methods to match the children's statements with as much detail of the deceased person they claim to be, Dr Tucker has traveled as far as the remote islands of Scotland in his quest to prove that reincarnation is a fact of our existence - even if that proof is intangible for now.
He can then meet the children at the peak of their past-life recollections and witness them recall details as mundane as their previous childhood home to details about the opposite sex that no two-year-old would usually know.
In each case the parents and the child can find the sudden onset of these memories to be extremely disturbing and they call on Dr Tucker to help the families to work through it. 
This usually means traveling to where the previous life was lived or in some cases meeting the still living relatives of the deceased.
Ultimately, Dr Tucker's research finds that as these children approach the age of reason these unsettling memories of past-lives fade. 
Outlined below are four outlandish cases that Dr Tucker admits are not proof positive of past lives, but in his own words, 'the evidence provided by these cases makes it hard to come up with an adequate explanation. 
Watch more of Jim Tucker's interview

GOLF PRODIGY CONVINCED HE WAS 1930s STAR BOBBY JONES

One particular case which stood apart for Dr Tucker was that of Hunter, a three-year-old golfing prodigy – who said he was the reincarnation of 13-time major winner Bobby Jones.
Gifted a set of plastic clubs at the age of two, Hunter, who lives with his parents in California was watching the Golf Channel one day with his father when he saw a clip of Jones, the dominant force in the sport in the 1930s who helped establish the Augusta National course, home of the Masters.
Hunter told his parents he had been Bobby Jones when he was ‘big’ and demanded to be known from that moment on as Bobby.
Reincarnated in a two-year-old Californian?:Bobby Jones, American Amateur Champion, Bids Fair to Capture British Golf Title. Muirfield, Scotland
Reincarnated in a two-year-old Californian? Friends of Hunter's father have remarked - completely unprompted - that his son's swing is similar to that of Bobby Jones, American Amateur Champion
His Christian parents initially laughed off his behavior as that of a child choosing to be different by ignoring modern-day golfers such as Tiger Woods.
However, his father decided to test his son one day and showed him six pictures of golfers from the 1930s and asked which one was Jones. 
Correctly picking out the golfer's image, Hunter replied: 'This me.'
Taking this further, Hunter's dad printed off pictures of several different homes, including Jones' childhood house and showed them to his son.
He called five of them simply 'house', but called the property where Jones grew up 'home'.
Meanwhile, his golfing ability increased exponentially and his parents bought him a real set of clubs and their local club in California accepted him for lessons aged three, even though five was their usual starting age.
Indeed, several older golfers there made the innocent observation to Hunter's father that his son's swing, even at an early age reminded them of Bobby Jones's.
When Dr Tucker visited the boy he found him uncooperative, not unusual for a three-year-old faced with an inquisitive stranger.
However, his development continued to include designing golf courses with pillows and sheets in his room – declaring that Augusta was his favorite course in the world.
While Hunter's parents asked Dr Tucker to keep their identities and that of the child secret – Hunter is not his real name – Dr Tucker has followed his development with interest.
Hunter is now seven and has won 41 out of the 50 junior tournaments he has entered, including 21 in a row and is seen as potentially the next Tiger Woods by those who know him.
However, Dr Tucker says his memories of Bobby Jones have faded.

Ryan the Baptist Minister's son who was a big-shot Hollywood agent 
Marty Martin was one of the first super-agents of Hollywood's Golden Age in the 1930s, with actors such as Glenn Ford on his books as icons like Rita Hayworth as friends.
He lived a life of luxury, married four times, vacationed in Paris and had influential contacts such as New York Senator Irving Ives, before dying from cancer in LA in 1964.
Hollywood agent from the 1930s: Ryan Hammons wearing his fake agent glasses that he would wear when he was having a 'Marty' kind of day
Marty Martyn
Good times: Ryan, left, recalls fast cars, big boats, actor friends sunburn and trips to the Eiffel Tower that mirror the life of Hollywood agent and bit-part actor Marty Martin, right. The five-year-old is pictured in the glasses he wears when he is having a 'Marty kind of day'
50 years later the five-year-old son of two Oklahoma Christians began to exhibit strange behavior – calling 'Action' for imaginary movies and waking at night screaming - claiming that he was in Hollywood when his heart exploded.
Little Ryan one night told his mother, Cyndi, that when you die it is important you go towards the light and that everyone comes back.
He also said that he picked her to be his mom.
The mystery of Ryan, whose mother was a county deputy clerk and father a small-town cop, deepened when he picked out a picture from a book his mother had brought home from the library for him.
It was from the 1932 movie, Night After Night and showed a group of men, including actor George Raft.
Ryan excitedly pointed at the man next to George, who specialized in playing gangsters and starred in Billy Wilder's legendary hit Some Like It Hot.
Ryan said: 'Hey Mama, that's George. We did a picture together. And Mama, that guy's me. I found me.'
From that point on memories seemed flood back to Ryan, writes Dr Tucker.
He recalled how he was once punched by Marilyn Monroe's bodyguards for trying to talk to her. 
He said that he liked being Ryan but wanted to go back to his big house on the hill with a swimming pool.
Every time he saw a picture of the Hollywood Hills on television, Ryan would exclaim that was where he was from.
He recalled in detail trips to the cafe-lined boulevards of Paris and trips to the Eiffel Tower.
His parents noted that when Ryan spoke of his past-life, he would switch from a fun-loving five-year-old into a serious manner-of-fact delivery that was slightly disconcerting.
Famous friends: Little Ryan began to bemuse his parents by claiming to have been friends with and known Hollywood legends such as Rita Hayworth
Recollection and reunion: Ryan sitting in the window sill inside of Marty Martyn's agency in Los Angeles - over 50 years after the agent died from leukemia
Famous friends: Little Ryan, pictured in the LA office of Martin on a visit there, right, began to bemuse his parents by claiming to have been friends with and known Hollywood legends such as Rita Hayworth 
Ryan spoke of things that no young boy should or probably would find interesting at that age.
'Mommy, I can't wait until I get big again and I get to go on these big boats, wear fancy clothes, and dance with all the pretty ladies. That's how you see the world, Mommy, from a big boat.'
Ryan recalled how he drove a Rolls-Royce, suffered sunburn from his compulsive tanning, had a daughter and that he was homesick.
He also mentioned a mysterious Senator Five from New York. Dr Tucker later discovered New York had a politician who served through the 1940s and 50s with the sound-alike name of Senator Ives.
However, no one knew who this man was in the picture that Ryan claimed to be as he wasn't a famous actor or listed on the cast or crew.
A documentary crew heard about Ryan's story and utilizing an archival footage consultant they discovered that the man in the photo was Hollywood agent Marty Martin in an uncredited cameo role.
The breakthrough led to a meeting with Martin's daughter, who was still alive.
The meeting was not successful, as Ryan could not seem to understand why the woman was no longer a girl.
'She got old. Why didn't she wait for me?’ Ryan sadly remarked after the meeting.
However, Martin's daughter did confirm an incredible number of claims, small and large that Ryan had made.
It was estimated that she accepted over 50 of Ryan’s claims were accurate for her father, including her father's wealth, love of dancing, sunbathing and friendship with the luminaries of Hollywood.
Martin did indeed live in a huge Hollywood mansion, with a pool and was well known for his love of socializing with the rich and powerful such as Senator Ives. 
As Dr Tucker found in his research, in the months after Ryan met Martin’s daughter he became calmer and his memories of the past-life faded.

THE BOY TORTURED BECAUSE HE THINKS HE DIED AT IWO JIMA 

It began after a father-son bonding trip to the Cavanaugh Flight Museum outside of Dallas.
Bruce picked up a video of the Blue Angels navy flight exhibition team for his 2-year-old son, James, who had become instantly enamored with the jet fighters in high speed formation.
However, soon afterwards James began to smash his toy airplanes repeatedly into the coffee table screaming that the aircraft was on fire.
Fighter pilot:  James Leininger with his parents Andrea and Bruce, a highly educated, modern couple, who say they are 'probably the people least likely to have a scenario like this pop up in their lives.'
Fighter pilot: James Leininger with his parents Andrea and Bruce, a highly educated, modern couple, who say they are 'probably the people least likely to have a scenario like this pop up in their lives'
It was then that the nightmares began. His mother Andrea would find her son thrashing around on the bed letting out blood curdling screams, shouting, 'Airplane crash on fire! Little man can't get out!'
The disturbing nightmares were physical too, with James kicking upwards on his bed as if trying to kick open the canopy from inside an aircraft.
It was over a bedtime story that James suddenly began talking to his parents about the nightmares, turning them from night terrors to lucid details and conversations.
James told his staunchly Christian parents, that he was flying a Corsair during the Second World War and that the Japanese shot him down.
'Mama, before I was born, I was a pilot, and my airplane got shot in the engine and it crashed in the water and that's how I died.'
He told his parents he flew off a carrier called the USS Natoma Bay and his name was James and that he had died during in a horrific plane crash.
The growing implications of what their son was telling them began to trouble the religious beliefs of Bruce and Andrea.
When James was two-and-a-half he was sitting on his father's knee going through a book on the Battle for Iwo Jima.
Opening the book to a picture of Mount Suribachi, James exclaimed, 'That's where my plane was shot down. My airplane got shot down there daddy.'
Pacific campaign: James would suffer horrifying nightmares in which his plane would crash land in a fiery wreck to the sea during the intense battle for Iwo Jima in 1945
Pacific campaign: James would suffer horrifying nightmares in which his plane would crash land in a fiery wreck to the sea during the intense battle for Iwo Jima in 1945
James began to draw disturbing pictures of fiery plane crashes – Dr Tucker believes this kind of compulsive repitition had all the hallmarks of how children deal with PTSD.
Bruce in particular wanted to get to the bottom of his son's insistence that he was indeed describing the past lives of a downed pilot named James.
He attended a reunion for USS Natoma Bay veterans under the ruse of writing a book and was stunned to discover the only pilot killed during the Iwo Jima operation was a 21-year-old from Pennsylvania named James Huston.
Further unnerving research revealed that Huston's plane had been hit in the nose and lost its propeller – exactly where James had intentionally damaged all his toy planes.
As their belief in their son's extraordinary claims grew, Bruce and Andrea began to take what he said seriously.
One night Andrea said that she was told by James that his past-life father was an alcoholic and when James Huston was 13, they put their drunken dad in hospital for six weeks.
By now they had tracked down Huston's sister Anne, who was in her 80s by now and asked her if these claims were true – which she confirmed.
More staggering coincidences began to occur. 
James knew details that no four-year-old or even 40-year-old would know about the operational details of a Second World War fighter.
He knew that Corsairs were notorious for getting flat tires and when handed a model of the FM-2 planes he would fly aboard the USS Natoma Bay he noted that a small antenna was missing from the side, which research by his father noted to be true.
The most incredible moment though was when James attended his first USS Natoma Bay reunion.
There he was stopped in the hallway of the hotel by Bob Greenwalt, a Natoma Bay veteran.
When he asked 'do you know who I am?' James replied, 'You are Bob Greenwalt.'
Asked how he knew that by his father, James replied that he simply remembered the man's voice.
Indeed, after that, back at home in Dallas, James was sweeping the front lawn with his dad when Bruce bent down to hug his son and tell him that he loved him.
James replied that when he saw Bruce and Andrea eating dinner in Hawaii on Waikiki Beach he knew that these were the right parents for him.
Bruce still has no idea how his son knew about the romantic trip he and his wife went on to start their family – before James was born.



Boy who was Gone With The Wind's tragic screenwriter

One particular case held the fascination of Dr Tucker as he traveled to visit three-year-old Lee, who believed that he was Sidney Coe Howard - the Oscar-winning screenwriter for arguably the biggest Hollywood blockbuster of all time Gone With The Wind.
Living with his family in a small Midwestern town of only two-thousand people, Lee had developed an 'obscene fascination' with Hollywood and told William and Jennifer, his parents, that he worked on movies.
Quizzing him more on this developing obsession, Lee's parents asked if he acted in movies, to which he replied, no, he wrote them.
Saying out loud famous film titles, it was when they got to the fifth of sixth one, Gone With The Wind that Lee said, 'Yes, that was my movie. I wrote that movie'.
1923 --- Sydney Howard, American playwright and screenwriter. --- Image by © E.O. Hoppé/Corbis
ca 1930 --- Portrait of Sidney Coe Howard (1891-1939), Pulitzer Prize-winning playwright. Howard wrote the screenplay for Gone With the Wind. --- Image by © CORBIS
Sidney Coe Howard was an American playwright and screenwriter. He received the Pulitzer Prize for Drama in 1925 and a posthumous Academy Award in 1940 for the screenplay for Gone With The Wind - he died in a tractor accident just before the release of his greatest work 
The idea that Lee was recalling the past-life of Howard began to seem more real when his parent's realized it explained some of his behavior - such as insisting his birthday was June 26 and no June 21.
This seemed odd, because children usually want to celebrate their birthday sooner, not later and became even weirder still when Jennifer and William discovered that Howard's birthday was June 26 1891.
Lee would speak about his home in Hollywood and also revealed a fixation with tractors that made sense when his mother and father discovered how Howard had died at the age of 48.
Just before the release of Gone With The Wind in 1939, Howard was at home on his Massachusetts farm when he went to take his Cleveland Cletrac tractor out of his garage to work on his property.
Tragically, a hired hand had left the tractor in gear and it lurched forward, pinning him to the foundation wall of the garage and crushed him to death.
Legendary: 'Gone with the Wind' starring Clark Gable and Vivien Leigh is arguably the greatest of all Hollywood productions and to this day remains the highest grossing film in history once inflation is taken into account
Legendary: 'Gone with the Wind' starring Clark Gable and Vivien Leigh is arguably the greatest of all Hollywood productions and to this day remains the highest grossing film in history once inflation is taken into account
Indeed, little Lee from an early age showed an aversion to anything being near to his upper body and although interested in tractors, was terrified by them too.
He would also suffer terrible nightmares in which he would cry out that his arms were broken and that a car had somehow managed to pin his arms down.
Keen to take Lee back to the farmhouse where Howard died, Dr Tucker incredibly discovered that Howard's daughter was still alive and living there.
Initially reluctant, she agreed to allow Lee and his parents to come, but scheduling difficulties meant that the trip was postponed twice.
Sadly by the time Lee made the journey to Massachusetts, his past-life memories had faded and Lee was bemused by the trip.
Dr Tucker found the case to be unresolved, but intruiging nonetheless and laments the unfortunate inability to unite Lee when he was younger and Howard's daughter sooner.
  • Return To Life by Dr Jim Tucker, is published by St Martin's Press on December 3. To order your copy, click here


Read more: http://www.dailymail.co.uk/news/article-2509769/New-book-reveals-children-believe-reincarnated.html#ixzz30ZLKIEQ7
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Dora Van Gelder

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From Wikipedia, the free encyclopedia Blogger Ref Link http://www.p2pfoundation.net/Multi-Dimensional_Science

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Dora van Gelder Kunz (April 28, 1904 – August 25, 1999) was an American writer, psychic, alternative healer,[1] occultist and leader in the Theosophical Society in America.[2] Kunz has published around the world in Dutch, English, French, German, Polish, Portuguese, and Spanish.


Biography[edit]

Dora van Gelder was born at a Dutch camp called Tjeweng[3] located about five kilometers south of Djombang city situated in the Dutch East Indies, which at that time was a Dutch colony and today is known as Java.[4] There she was raised at her father’s estate, a sugar cane plantation. Since she was a child, she claimed, she interacted with ethereal beings without knowing that clairvoyant ability was unusual. At eleven years old she moved to Mosman, a suburb of Sydney (Australia),[5] to study with someone knowledgeable about her abilities, the then-Anglican clergyman and psychic C. W. Leadbeater, who instructed her in the refining of her psychic skills.[2][6]
The Manor, a training center rented by Theosophical Society in Mosman, Sydney where Dora Kunz stayed for a while.[7]
Through Leadbeater she met Fritz Kunz, who used to accompany Leadbeater on his travels. In 1927, at the age of twenty-two, Gelder and Kunz married and moved to the United States where her American husband became the principal of a scholastic foundation and she became president of a corporation related to pedagogic supplies.[2] Soon after coming to the USA, the couple founded the first theosophical camp at Orcas Island in the state of Washington.[6]
Dora van Gelder draws attention in her works for the existence of powerful beings called Devas which transmit and direct energy to the nature.[8]“Fairy and Griffon” by Gustave Moreau, 19th century.
For many years, Dora dealt with new methods in healing, particularly therapeutic touch,[9] which she co-developed in 1972 with Dr. Dolores Krieger,[10] a nursing professor at New York University,[11] which is said to promote healing, relaxation and lessen pain.[2][12] Therapeutic touch, stated Kunz, has its origin from ancient Yogic texts written in Sanskrit, which describe it as a pranic healing method.[1] As a result of that enterprise the technique is taught in approximately eighty colleges and universities in the U.S., and in more than seventy countries.[1]
Kunz philanthropically directed her clairvoyance towards helping physicians in complicated medical cases,[13] in particular aiding in diagnoses through her supposed capability of seeing the effects of diseases in the aura of the patients. More specifically she reported the existence of centers of energy in human body, also known as chakras, changing their colors according to diseases that affect matching endocrine glands.[14] She is said to have been able to predict some illness as many as eighteen months before symptoms manifest themselves.[6]
In 1975 Kunz became president of the Theosophical Society in America. In 1977 she published a book about her fairy experiences in her youth, “The Real World of Fairies”, in which she stated that throughout her life she always kept in communication with nature spirits.[8][2] According to her, in 1979 she saw fairies in Central Park in New York City, but due to the increasing pollution it was getting more difficult.[15] Kunz claims that devas are intimately connected with a vital energy, transmitting force to preserve and heal the Earth. She said as more people get involved with environmental causes, the better are the chances of communication between humans and devas.[8] In 1987 after completing twelve years as president of the Theosophical Society in America, she retired and devoted herself to lecturing and writing.[2][6]
In the 1920s walking on the shores of Mosman Dora Kunz says she met a friendly nature spirit worried about evil entities who had invaded the local area, and she managed to expel them. “Mosman's Bay” by Arthur Streeton, 1914.[5]

Works[edit]

Books[edit]

  • Christmas of the Angels, 1962.
  • The Real World of Fairies, 1977.
  • Fields and their clinical implications; co-author Erik Peper, 1985.
  • Spiritual aspects of the healing arts, 1985.
  • Devic Counsciouness, 1989.
  • The Chakras and the Human Energy Fields; co-author Shafica Karagulla, 1989.
  • The Personal Aura, 1991.
  • Spiritual Healing, 1995.
  • Aura en persoonlijkheid: aura's zien en begrijpen (Aura and personality: see auras and understand); co-author George Hulskramer, 1998.

Interviews and lectures[edit]

  • Reminiscences of Annie Besant and C.W. Leadbeater; with Fritz Kunz, 1967.
  • Healing and the Dynamic Structure of Man, 1974.
  • Masters and the Future of the Theosophical Society, 1978.
  • The Alchemical Power of Consciousness Healing; with Janet Macrae, 1979.
  • The Path and the Spiritual Life; with Renee Weber, 1980.
  • Application of Theosophy; with William J. Ross, 1981.
  • Use of Healing Energy in Therapeutic Touch, 1981.
  • Karma and Human Relations, 1981.
  • Masters of the Wisdom, 1982.
  • Inner Structure of Man & Its Effects On Life, 1983.
  • Interview with Father Bede Griffiths, 1983.
  • Depression From the Energetic Perspective; with Erik Peper, 1984.
  • Masters and the Future, 1984.
  • Man's Experience at Different Levels of Consciousness, 1985.
  • Theosophical Perspectives on Dealing with Pain; with Erik Peper, 1985.
  • The Objectives of the Theosophical Society; with Radha Burnier, 1986.
  • The Role of Karma in Life, 1986.
  • Letting Go: Perspectives on Death and Dying; with Erik Peper, 1987.
  • Chakras and the Human Energy Fields, 1989.
  • Deeper View of Healing and Its Many Aspects; with Dolores Krieger, 1989.
  • Conscious Use of the Healing Mind; with Dolores Krieger, 1990.
  • Healing and Changes in the Invisible Emotional Patterns, 1991.
  • Conversation with Dora Kunz, 1992.
  • Personal Aura and its Relation to Daily Life, 1992.
  • Karma: White Lotus Day Commemoration, 1994.
  • Spiritual Aspects of Healing and Therapeutic Touch, 1994.
  • Meditation as a Part of Life, 1996.[6]

See also[edit]



References[edit]

  1. ^ Jump up to: abcRussell Targ, Jane Katra, Miracles of Mind:Exploring Nonlocal Consciousness and Spiritual Healing, 1999. pp. 166, 239, 240. ISBN 978-1-57731-097-6.
  2. ^ Jump up to: abcdefEd. by J. Gordon Melton, Encyclopedia of Occultism and Parapsychology – Volume II, 2001. Gale Group, Inc. 5th Edition. p.1625. ISBN 0-8103-9489-8.
  3. Jump up ^J. van Dulm, W.J. Krijgsveld, H.J. Legemaate, H.A.M. Liesker, G. Weijers; Illustrated atlas of Japanese camps in the Netherlands East Indies, - East Indies Camp Archives. Netherlands Institute for War Documentation (NIOD). Retrieved 01/2011.
  4. Jump up ^Pedro Oliveira, Dora van Gelder Kunz’s Testimony, CWL World. Retrieved 01/2011.
  5. ^ Jump up to: abPeter Read, Haunted Earth, 2003. p. 30. ISBN 0-86840-726-7.
  6. ^ Jump up to: abcdeTheosophical Publishing House, Dora van Gelder Kunz, Theosophical Society in America. 2010.
  7. Jump up ^Gregory John Tillett, Charles Webster Leadbeater 1854-1934: A Biographical Study, 1986. University of Sydney, Department of Religious Studies. Chapter 22, pp. 846-847.
  8. ^ Jump up to: abcNathaniel Altman, The deva handbook: how to work with nature's subtle energies, 1995. pp. 18,19, 124. ISBN 0-89281-552-3.
  9. Jump up ^Tova Navarra and Adam M.D. Perlman, The encyclopedia of complementary and alternative medicine, 2004, p. 73. ISBN 0-8160-4997-1.
  10. Jump up ^Rosemary Guiley, Encyclopedia of mystical & paranormal experience, 1993, p. 69. ISBN 1-85627-322-9.
  11. Jump up ^Robert T. Carroll, Therapeutic Touch - the Skeptic's Dictionary. Copyright 1994-2009.
  12. Jump up ^Leonard C. Bruno, Therapeutic touch - Encyclopedia of Medicine. Article, 2001. Gale Research. Retrieved 01/2011.
  13. Jump up ^Von Braschler, Natural Pet Healing: Our Psychic, Spiritual Connection, 2003. pp. 2,3. ISBN 1-931942-07-2.
  14. Jump up ^Cyndi Dale, The Subtle Body: An Encyclopedia of Your Energetic Anatomy, 2009, p. 249. ISBN 1-59179-671-7.
  15. Jump up ^Gordon Stein, The encyclopedia of the paranormal, 1996, p. 266. ISBN 1-57392-021-5.

External links[edit]




The Personal Aura

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The depiction of the aura notably on the front cover of the book on the subject (below) is not completely like those of Leadbeater in his classic clairvoyant text which included pics. The reason possibly for this is that the appearance of the aura may change from one plane to another. Blogger Reference Link http://www.p2pfoundation.net/Multi-Dimensional_Science
RS.


                                                                                         

Correspondences and Correlations

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Here are some tentative correspondences and correlations with Theon's cosmic philosophy and four planes:

Neoplatonism

Neoplatonism posits three divine hypostases (underlying states) behind the phenomenal world. Each higher hypostases determines the next one down, in a chain of being. We see the same emanationist pattern here, with the Materialisms world being the result. Of the three hypostases, the One is the limitless Absolute and Source, the original cause or first principle. Iamblichus divided the One into a transcendent and a causal One, a tendency not followed by others of the school. The Nous is the Divine Mind, eternal and perfect but still limited in that it is divided into a multiplicity of divine ideas or seminal forms, whereas the One, as its name indicates, is simply "one". Ther Nous is generally divided into three principles; a tendency that is hinted at in the writings of Plotinus, developed by Iamblichus, and carried to its logical conclusion by Proclus (according to whom the noetic reality is actaully a number of distinct principles (of which the actual Nous is the lowest) rather than a single hypostases). These three principles are Being (ontos), Life (zoe), and Mind (nous). Finally, from Divine Mind, which is still eternal and transcendent, comes manifestation in time, in the form of the Divine World-Soul, or Psyche, the soul of the universe, and equivalent to the demiurge or creator (although for Iamblichus the Demiurge corresponds to the lowest stage of Nous - compare this with Theon's Adonai as the "Pure Spirit of Activity" in the 3rd (Etherisms) world).
The following correspondence with Theon's Tradition is indicated


Max Theon
"Cosmic Tradition"
Plotinus
(original Neoplatonism)
Iamblichus
(theurgic Neoplatonism)
Proclus
(theosophical Neoplatonism)
The Cause without Cause The One Causal One The One
1st veiling - Nucleolinis  The Dyad Noetic MonadHenads?
1st World - Occultisms Nous Paradigm (Noetic Being) Being
2nd veiling - Nucleolus   
2nd World - Pathotisms Spiritual Life Life (Zoe)
3rd veiling - Nucleus   
3rd World - Etherisms Divine Ideas and Demiurge Nous
4th veiling - Etherialised MatterWorld SoulPsychic Monad (transitional) 
4th World - Materialisms World Soul in part
Cosmos
Noeric Soul, supramundane and mundane gods, daimons, etc
Cosmos, Matter
Soul
Body

Gnosticism

Gnosticism developed in the same cultural milieu as Neoplatonism, the mingling of diverse philosophies and religions in an age of anxiety (not unlike today's world!). But whilst Neoplatonism was more philosophical, mystical, and theurgic, Gnosticism was more specificically mythopoetic, individually creative, and religious. And although Gnostic teachings indicate profound insights, these are often distorted by the virtually unreadable quality of the texts themselves - like the worst of Blavatsky's Secret Doctrine in their dense jumble of symbolism that is written too badly to ever be made readable (if you doubt me - just try reading the Nag Hammadi!). But for all this, a basic theme shines through, especially in the Sethian and Valentinian schools. Here there are influences not only of Judaism and early Christianity, but of Zervanism and Zoroastrianism, and of Neoplatonism and Hermeticism.
Originally there is only the ineffable Absolute, described in the language of negative theology. From this emanates a pleroma of deities (Aeons), and from the lowest of these (Sophia) as an accident or "abortion" comes the world-creator or demiurge. From this negative (Sethism) or at best only ignorant (Valentenism) , entity is created the lower world, i.e. the cosmos, which is considered a world of darkness as opposed to the light and spirit of the Pleroma. In the context of Theon's teachings, it is interesting that some Sethian Gnostics adapted the Neoplatonic noetic triad, but they termed the principles Kalyptos (the Hidden One), Protophones (the First Appearing), and Autogenes (the Self-Begotten, who in a sense is a sort of original "Good God" (being the impetus from which the Savior (via further emanations) arises, the emanations of Autogenes being the archetypes of the terrestrial saviours), and in that sense perhaps can be compared to (and derived from?) Iamblichus' Demiurge, even if it does not have any demiurgic function in the lower world. Now, what is interesting is that Kalyptos - the Hidden One - means the same as Occultisms (Occult - that which is hidden or concealed)
The lowest aeon, Sophia, in her creative role, would serve as the transitional hypostasis between the Pleroma (Etherisms and higher) and the World of Matter (Materialisms), hence the "4th veil" in Theon's Tradition
Max Theon
"Cosmic Tradition"
Earlier Sethism Apocryphon of John"Neoplatonic" Sethism Ptolemic ValentinianValentinism
The Cause without Cause "Spirit" or "Father""Spirit" or "Father"The Father, who "emits all things""Forefather"
1st veiling - Nucleolinis       
1st World - Occultisms Thought or Barbelo (5-Aeon) Kalyptos The Arche (primal principle), also called Nous Mind and Truth (who alone know the Forefather)
2nd veiling - Nucleolus   
2nd World - Pathotisms Protophanes (first appearing) Logos and Life
3rd veiling - Nucleus     
3rd World - Etherisms Autogenes-Mirothoe (self-begotten)
and further four aeons
Autogenes-Mirothoe (self-begotten)
and further emanated aeons
The rest of the Pleroma
4th veiling - Etherialised Matter    Sophia outside the PleromaHoros (limit) Sophia outside the Pleroma
4th World - Materialisms Lower world of matter, planetary heavens, Lower world of matter Cosmos, Demiurge, matter Cosmos, Demiurge, Hyle and Psyche



Sant Mat

Like Classical Gnosticism, Sant Matis a very creative movement with many variations of standard themes, and Radhasoami Cosmologies of specific gurus and traditions differ in a number of details The following table, adapted and modified from external linkThe Genealogical Connection: Kirpal Singh, Paul Twitchell, and Eckankar, compares three variations. I have added the external linkScience of Spirituality Version (Sawan-Kirpal tradition), and what I consider may be equivalent terms in Theon's cosmoloogy in the right-hand column


Version #1 common in Beas related groupsVersion #2 common in Beas related groupsCommon in Agra related groups, particularly Soami BaghScience of Spirituality Versionsuggested equivalent from Theon tradition
6. Sach Khand ("Truth Region;" soul/God union)9. Anami Lok ("nameless")10. Anami Lok10. Anami (God realisation)Causeless Cause (God)
8. Agam Lok ("inaccessable")9. Agam Lok9. Agam Purush1st Veiling (Nucleolinus)
7. Alakh Lok ("invisible")8. Alakh Lok8. Alakh Purush1st World - Occultisms (inaccessable to man in his present state)
--
(Lower Anami)*
--
2nd Veiling (Nucleolus)
6. Sach Khand7. Sach Khand7. Sat Lok (God the Father) (self realisation)2nd World - Pathotisms
(may be identified with either Sat Lok or Bhanwar Gupha)
5. Bhanwar Gupha("whirling vortices/cave") 5. Bhanwar Gupha6. Bhanwar Gupha6. Bhawargupha
--
--
5. Maha Sunn ("great void")5. Maha Sunn 3rd Veiling (Nucleus)
4. Daswan Dwar("tenth door;" beyond mind)4. Daswan Dwar4. Daswan Dwar4. Sunn ("void" - liberation)3rd World - Etherisms
3. Trikuti("three prominences;" causal region)3. Trikuti3. Trikuti3. Brahmand (Causal)4th Veiling - (Cosmic Cause)
2. Sahans-dal Kanwal ("thousand petalled lotus" astral region)2. Sahans-dal-Kanwal2. Sahans-dal-Kanwal2. And (Subtle)4th World - Materialisms
1. Pind ("body" physical region)1. Pind1. Pind1. Pind
*sometimes it is mentioned in Soami Bagh literature that there are two "anamis"-- one right above Sach Khand and the final, great anami at the end
Of interest also is the way that Theon's primary parameter (the four worlds and four veils) seem to nicely align with the Radhasoami worlds. In the Theon cosmology, there is the material world, the region of creation, and beyond that a series of progressively more spiritual worlds. In Sant Mat there is likewise a gradation of physical, subtle, causal, supracausal, and beyond. According to Theon, each world is separated by a barrier (a Lurianic theme). Similarily in Sant Mat there is reference to a sort of barrier like region (Mahasunna). In both the highest region or regions are referred to as inconceivable and inaccessible. In both there is also an intermediate (but still transcendent) region of God or Soul (Sant Mat), or Divine Empathy - Pathotism (Theon). Of course there are many differences as well, and obviously not all the levels precisely match up. Things become even more difficult with the higher worlds in Sant Mat where there is disagreement among the various lineages as to the number of the highest subdivisions.
Other parallels might be suggested as well. Theon refers to four lower States (Physical, Nervous, Psychic, and Intellectual), each with their gods or superphysical beings, the sub-degrees of which consitute ordinary consciousness, and four higher States that refer to little realised Divine consciousness. These eight worlds or planes constitute the subdivisions of the "Material" World (the word Matter here obviously having a much broader interpretation than in science.) Similarily in Sant Mat, the Creation consists of three lower worlds of form (Saguna), which include the heavens of the gods of various religions, which consitute the gross, subtle, and causal aspects of creatred or embodied reality, and two higher ones of formlessness (Nirguna) which represent transcendent (but still subtle material) realms. But wheras Theon refers to two distinct parameters or dimensions of creation (which i have associated with what might be called the "vertical" and "emanational" dimensions or ontoclines), Sant Mat, in keeping with the larger number of esoteric teachings, only allows a single axis of creation.
In both these spiritual traditions there is also the parallel with the Gnostic theme of a lower creation and lower heavens, as opposed to the higher spiritual Pleroma representing (in Gnosticism and Sant Mat, both otherworldly) the goal of the spiritual adept.


The Cosmic Philosophy

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Pascal Themanlys

note: the following material - from the introduction by Pascal Themanlys to the book Visions of the Eternal Present, (a selection of texts from the cosmic works of the Theons), edited by Argaman in Jerusalem, 1991, has been reproduced basically as is, with minimal editing. There are a few links and I comment on some of these matters at greater length in other pages
Webmaster


The published works of Max Theon and his wife are extraordinary, and yet, they were little known and understood by the intellectual milieu to which they were addressed.
This fact, together with their reluctance to be exposed to the public, have served to keep their very personalities almost unknown. Notwithstanding, they belong to that highest strata of humanity whose grandeur and outstanding abilities could transform generally accepted concepts of human possibilities. The sixteenth century philosopher Francis Bacon, deplored that the barbarian destructions by Attila and the Goths came to aid Aristotelianism to complete the ruin of ancient wisdom: "After human science suffered this terrible wreck," he said, "the plank of Aristotelian philosophy surfaced and was thus saved as something lighter and less substantial." But, the ancient tradition was not obliterated as totally as Francis Bacon believed. Through the ages, here and there, certain small brotherhoods conserved the old doctrines, maintained their practice and kept alive their best interpretations. Ancient legends place the golden age in the remote past. Contemporary historical materialism sees primitive society, without classes or superstructures, as an imperfect form of the future society. And indeed, if one considers human history in a greater scope, one can easily admit that those who first created numbers and letters, who cultivated the almond tree, and who tamed certain animals, were already remarkably advanced in the psycho-intellectual field. Not suffering from complexes due to superstructures, they could approach reality at all levels. One of the first of the ancient sciences was the science of numbers. Various philosophical notions were attached to numbers as symbols, such as unity, duality, intellectual classifications of the trinity, the quadernary, the septenary, and they formed living frameworks for thought. Later on, every doctrine tended to exalt one number more than others. The Persians-dualism, Christianity-trinity, while astrology leans on the septenary and the duodenary. As for the Pythagorean theory, which gives numbers and rhythms a universal t significance, is it not coincidental, in spite of Aristotelian sarcasms, with the modern data of wave physics which reduces qualities to variations of the quantity of vibrations, or to degrees of frequency? The ancient tradition being monistic, the pre-Socratic Schools (Iona, Elea, and the Pythagorean School) refer to it more directly than do the schools of Plato and Aristotle. Later on, the Stoics, and some European philosophers like Spinoza or Hegel, rediscovered certain fundamental ancient thought which denied the opposition between spirit and matter, the distinctions between religion, art, science, and various theological conceptions. The Garden of Eden by the River Euphrates, the Ark of Noah whose descendants spoke the same language, the priesthood of the king of Salem, seem to be alluding to a unique centre of the oriental wisdom, Pythagoras, Lao Tse, Buddha, belonged to this centre. Powers, priesthood, royal art and occult sciences were the domain of an elite of thinkers whom the peoples respected as divine emanations. Often, these initiates made up spiritually or materially the idols in which they themselves did not believe. The greatest among the initiates resisted it and wanted to spread the high knowledge. Thus, Moses revealed to a whole people philosophical, scientific and social data that were jealously hidden by the Chaldeans, Egyptians and Midianites. The institution of prophecy, independent of the priesthood and of royal authority, came to reinforce this emancipatory work. Often there was an interruption of the oral transmission of wisdom and a fixation of dogmatic doctrines. The effect of this was to isolate the local tradition from the great Universal Tradition. In the Middle Ages, the alchemists hid in their laboratories the persecuted frame of true science. These ancestors of modern scientists had the most noble aims for their endeavours: the Panacea, Elixir of Life, the Fountain of Youth, Perpetual Motion, Squaring of the Circle. The alchemist Roger Bacon, in his "Letter on the Wonders of Nature," showed remarkable insight into the psychic capacities of man and was able to foresee some of the discoveries of modern science. At the same time, the Kabbalists were bringing to blossom, in biblical commentaries, the best of the ancient wisdom of the Chaldeans. Interpretation of ancient texts is one of the most illuminating achievements of the 'cosmic' books of the Theons. This interpretation discloses the truth between the letters of the sacred books. It is through restoring the actuality of basic precepts that leaders of the great spiritual movements in history revived the glorious past. They were innovators preaching the return to a doctrine that had been distorted through the ages. They always had a revolutionary approach, exalting both the far distant past and the possibilities of the future. The 'cosmic' writings are so called because they deal with the science of all the degrees of cosmic substance. This science, which is akin to the science of numbers, was unknown to the official bible exegists of the various religions. In fact, these interpreters endeavoured to introduce connections between the formless and the physical state, while neglecting the invisible degrees between them, or confusing them with one another. That is, they freely replaced the qualities of one number with another number and took formal manifestations for the non-manifested. The first document at our disposal, regarding the activity of Max Theon in London, concerns the H. B. of L.-Exterior Circle of the Holy Brotherhood of Luxor-of which Max Theon was the Grand Master, and Peter Davidson, a Scottish philosopher, its visible head. In later years, Peter Davidson emigrated to the United States and there published several books. The Order of the H. B. of L. had considerable influence in all the milieu of Western occultism. The researcher, G. Marvin Williams, wrote that Madam Blavalsky's claim of being involved with a mysterious circle called H.B. of L.-an initiating brotherhood-was just a creation of imagination designed to gain publicity. But, despite Marvin's scepticism, Madam Blavatsky was indeed a member of the Order.
The following is the essential part of an authentic document on the "Origin and Objects of H. B. of L.":
"The interior Circle of the H. B. of L. was formed within a distinct Hermetic Order in consequence of a division that took place in the ranks of the Hermetic Initiates. This division was the outcome of the natural difference between the initiates belonging to the Sacerdotal Caste and those who were seriously tested and graduated in the schools of occultism."
"The true initiates did not borrow anything from India. The apparent similarity between Egyptian and Hindu names and doctrines does not constitute proof that Egypt received from India, but rather shows that their major respective teachings derive from the same original source, which is neither Egypt, nor India, but the Western Island that no longer exists."
"In 1870 (and not in 1884, as the Theosophists claimed), an adept of calm, of the ever-existing ancient Order of the H. B. of L., after having received the consent of his fellow-initiates, decided to choose in Great Britain a neophyte who would answer his designs. He landed in Great Britain in 1873. There he discovered a neophyte who satisfied his requirements and he gradually instructed him. Later, the actual neophyte received permission to establish the Exterior Circle of the H. B. of L."
The charter of the Ancient and Noble Order of H. B. of L. which was signed: "M. Theon, Grand Master pro temp of the Exterior Circle," contains high principles and important data:
"We recognize the eternal existence of the Great Cause of Light, the invisible center whose vibrating soul, gloriously radiant, is the living breath, the vital principle of all that exists and will ever exist. It is from this divine summit that goes forth the invisible Power which binds the vast universe in an harmonious whole."
"We teach that from this incomprehensible center of Divinity emanate sparks of the eternal Spirit,which,after accomplishing their orbit, the great cycle of Necessity, constitute the sole immortal element of the human soul. Accepting thus the universal brotherhood of humanity, we reject, nevertheless,the doctrine of universal quality.""We have no personal preferences and no one makes progress in "the Order without having accomplished his assigned task thereby indicating aptitude for more advanced initiation.""Remember, we teach freely, without reservation, anyone worthy of instruction.: "The Order devotes its energies and resources to discover and apply the hidden laws and active forces in all fields of nature, and to subjugate them to the higher will of the human soul, whose power and attributes our Order strives to develop, in order to build up the immortal individuality so that the complete spirit can say I AM.""The members engage themselves, to the best of their ability, in a life of moral purity and brotherly love, abstaining from the use of intoxicants except for medicinal purposes, working for the progress of all social reforms beneficial for humanity.""Finally, the members have full freedom of thought and judgment. By no means may one member be disrespectful towards members of other religious beliefs or impose his own convictions on others.""Each member of our ancient and noble Order has to maintain, human dignity by living as an example of purity, justice and goodwill. No matter what the circumstances may be, one can become a living center of goodness, radiating virtue, nobility and truth." The first volume of "The Light of Egypt," originating from the pupils of Max Theon at the time of the H. B. of L., had nine editions in one hundred years in the U.S. The book is attributed to its secretary, Th. H. Burgoyne. One of the purposes of publishing the book was to clarify vulgarized conceptions about reincarnation and 'karma,' and to modify the influence of simplified Buddhism, so different from the true lights of the Far East.
Max Theon was born in 1848 in Warsaw in Poland, and studied the ancient tradition. Since there are no conditions to the transmission of knowledge and each initiate is free to use it as he sees fit in this respect, Theon's early fellow-initiates approved his mission to bring light to Western seekers. However, they wished to avoid the responsibility involved in such a work of dissemination, and asked not to be connected with his work.
It was at a party of London's high society that Max Theon was introduced to a young Irish poetess. She had a calm look, full of light. Touching hands for the first time revealed to them the harmony of their deepest beings. They were married in 1885, in London.
In 1888, the Theons traveled through the regions of Montpellier and Toulouse, and went on to Italy. Afterwards, in Algeria, they purchased a villa near Tlemcen, where they subsequently lived for many years with their faithful secretary, Miss Theresa.
It is said in one of the Cosmic books published by the Theons that supreme initiation is that of duality, namely, the spiritual union of man and woman, the earthly image of the Cosmic Wedding. Indeed, thanks to the prodigious gifts of Mrs. Theon, they achieved degrees of knowledge hitherto unexplored or long forgotten.
In an intense state of contemplative passivity and concentration, they unlocked hidden sources, which were no longer available to the initiates. For, only those who are at the summit of acquired knowledge can receive new knowledge.
Thanks to Mrs. Theon, all the sciences of the occult accumulated by the Master could be put into practice. Remarkable phenomena such as foresight, inspiration and medium ship became their daily realizations.
Mrs. Theon's lucidity and equanimity of soul drew the admiration of the few who had the privilege of approaching her. Her indefatigable work and her action on all degrees make her an incomparable feminine personality without precedent in history.
Mrs. Theon had compassion for all, but was not sparing of false beliefs, thus applying the sane definition of tolerance: respect for all people within the struggle for ideas.
Throughout the ages, the purpose of hierarchical initiation has been "the supremacy, the infinitude of the Causeless Cause and the restitution to man of earth, which is, by Divine order, his heritage and home."
"The Cosmic Philosophy offers to show the psycho-intellectual man the true object and aim of life and the great possibilities inherent in the development of human capacities. It reminds the psycho-intellectual man that he is of Divine origin, carrying Divinity within himself, and that his mission is to manifest the Divine."
The Cosmic Philosophy aspires to contribute its share in "raising the collective undeveloped man out of the gross state of his vegetative existence, and works towards the restoration of the primordial tradition through which science and theology may be reunited on an intellectual basis."
Max Theon welcomed all movements of human emancipation national or social and he felt compassion for all the oppressed, in particular for the sensitives whose needs and capacities are yet unrecognized by society. Were conditions more favorable, the contribution of the sensitives towards the collective progress would be priceless.
For those who lived in the atmosphere of Tlemcen, it remained an unforgettable memory. The Master liked to work on the maintenance of the villa, using his skill as mason, painter or locksmith, or else he would be in the garden, cultivating the fruit trees or grafting roses.
The Master, who sought out sensitives considered that a great number of them are to be found among artists, and he enjoyed their company. He himself used to sing and practice other arts as well. In addition to his contemplative life at Tlemcen, the Master corresponded in all languages with students of the Cosmic Philosophy, received intellectuals, undertook long journeys and spent time in Paris.
Mira Alfassa Morisset, who later became the "Mother" at the Sri Aurobindo Ashram in Pondicherry, India, was amongst the followers of Theon who stayed in Tlemcen. Indeed, it is significant that her works and those of Aurobindo carry the emblem of the Cosmic publications of Theon, and express a great number of the Cosmic ideas. In her last interviews, she often spoke about the masters of Tlemcen, but sometimes proved incomprehensible.
The leader of the Cosmic Philosophy Movement in Paris was L M Themanlys Even before reading the Cosmic works, Themanlys had described in "The Living Souls," a little community of artists adepts of the Doctrine of Unity and Charles Barlet, the first director of the Cosmic Review, discovered so many Cosmic ideas in this novel that he took the author tor a follower of the Cosmic Philosophy Subsequently L M Themanlys devoted his life entirely to the Movement.
Theon was so shocked by the First World War he wrote to his disciple L M Themanlys "War is the greatest crime, because life is sacred," Afterwards, he expressed his hope "The Divinity may assume people's sufferings in order to save humanity," According to Theon the ideal of politics is the sovereignty of Wisdom He liked to repeat "Harmony is my whole religion,"
Many eminent scientists, writers and important philosophers like Kant, Schopenhauer, Hegel and Bergson emphasized the importance of exploring different levels of the mind, investigating telepathy, medium ship, etc. Some, like Reichenbrach, Charco, Charles Richet and Oliver Lodge, devoted themselves to these studies, while Bergson had mentioned that he would dedicate his life to these studies were he live his life over again.
The Cosmic writings provide a certain revelation on the nature of the psychic senses and their development, on the science of spiritual repose, the degrees of being, the powers of man, the various qualities of the auras and 'aurisation.' They restored the vital importance of states of concentration and passivity, which was hardly known in the West, just as activity was neglected in the Far East. Moreover, the fact that women were highly gifted as sensitives was brought to light in the Cosmic books. This could be the basis for a new feminism. For the equality of the sexes is grounded not only on similarity of capacities, but even more so on their diversity. The importance of integral affinity in marriage and of a couple, or duality, was wisely explained. These writings show how sensitives, who, although they suffer more than others, can contribute more than others to the development of civilization itself, and this should confer on them rights and duties previously unknown.
The great number of experiments made by Max Theon with sensitives, and the profound investigations of Mrs Theon, enabled them to develop new aspect of psychic life.The experimental work together with philosophical speculations and traditional facts, enhance the value of the manuscripts left behind them.
They returned again and again to the questions concerning the -its colors and different qualities. There are auras of protection of sustenance; equilibrating, illuminating, materialising auras, and still other
Theon specified that it is preferable to develop, as much as possible, the protective and the sustaining aura before all others.
An important aspect of the aura is the phenomenon of 'aurisation.' The aura of an individual, especially that of a strong personality, leaves an impression, something like a perfume, in places and objects close to him This phenomenon of aurisation explains the attachment of humanity to certain countries, sites or relics which carry a part of such an aura, thus facilitating spiritual contact with the past.
Max Theon specified that those who work with sensitives and are responsible for them can do so in different ways, either as vitalisers, evolvers, or as pathotisers. The vitaliser provides the sensitive with the vital force during meditation or repose. The evolver uses the knowledge of certain techniques to perfect the latent senses of the sensitive. The pathotiser may combine his own efficacy with the work of the sensitives so as to contribute to the illumination of matter and in blessing the world.
It must be emphasized that these transmitters of forces should never work as hypnotisers while experimenting with sensitives. The hypnotiser attempts to subjugate the sensitive by the power of his will, while the pathotiser should offer his will as a support. And this will of his should not reflect the personal, but rather the superior will: "Let there be light."
Max Theon considered these experiments as sacred, because they contribute to bind the worlds. Understandably, these occult investigations, while serving the advancement of knowledge, differed from those of lower spiritualism which ignore the ancient secrets and the ancient disciplines of purity.
The four-fold definition of dream brings many new elements: distinction should be made between a dream having a physical origin; a symbolical dream, valuable only when interpreted; an earthly vision (past, present or future); and a heavenly vision of realities existing in the higher degrees of the cosmos.
Replying to a question of someone alarmed at the revelation of so many mysteries, Max Theon said: "Don't be afraid, there will always remain enough mysteries."
The Cosmic Philosophy of the Theons appeals to psycho- intellectuals. As Theon explained in the Cosmic Review"A psycho- intellectual is one who awakens to the consciousness of the intellectual soul in himself. and who is in such intimate rapport with this soul that the soul can see through the nervo and the nervo-physical veil and become aware of the activity of the one who clothes it. Henceforth, he is no longer the animal-man who suffers, but rather the Divine and human man, within whom Divinity dwells. He thus reflects on one side the spiritual world in accordance with his conception and comprehension of things, and, on the other side, the physical reality which again, according to his conception and comprehension, is seen in the spiritual world. Hence the great importance for him to be cosmic; that is to say, without personal preconceptions, being able to see things as they are. At this stage, the psycho-intellectual is capable of becoming a conscious incarnation: he can at will attract to himself sparks and souls with which he is in affinity, and thereby he becomes an initiate. In order to fulfill his highest task within the cosmos of being, namely the manifestation of Divinity by humanity, the soul, once individualized, has to work to endure in order to balance its vestments. The possibilities of the incarnate soul are infinite.
The Cosmic writings evoke the Theons' explorations and findings in spiritual world. They also contain precise allusions to an esoteric tradition, the prophetic Kabbalah as perpetuated by Abulafia, the Ari and the Baal Shem Tov. This oral tradition had been increasingly hidden by the progress of rationalism and the events of the two worlds. Today young Westerners go to the Orient looking for treasures:wich they could find at home, such as knowledge of the higher degrees in man and in the cosmos, various forms of meditation,psychic repose, reincarnation, development of psychic senses, and importance of affinity.
The work, "The Cosmic Origins," is an old part of the intellectual symphony, which has unfortunately become silent.
It shows man at the early periods of his formation, when he resembled his Former and was universally acknowledged by the Chiefs of the Hierarchies. The basic truth gradually became hidden as men capable of receiving the truth became more and more rare. Moreover, the descendents of of psycho-intellectual man, owing to their lofty origin, attempted to penetrate all the secrets and all the mysteries. Diluted traditions and legends began to float around the sacred light like clouds and fog around the sun. Thus allegory gradually clouded the pure rays of science so beautiful in its simplicity. Indeed, as the authentic Kabbalah of the origin of man and of the lesser beings was deformed or lost, other traditions, allegories, legends, mystifications and myths increased and multiplied to such an extent that the words "Hear ye the chosen ones the Lord your Creator is the only God," were obscured by the noise and chatter of gods, demi-gods and other symbolic representations of the forces of nature. Their followers, who were often their creators as well, proclaimed universal or partial homage, obedience and respect to those gods.
"Wholly free, unencumbered by society, not wishing any followers, independent of nationality and belief, without prejudice or partiality, all that we write have for their aim only the truth and the restoration of the psycho-intellectual man. Leaving aside all other studies of the many traditions, stories and cults in history, we focus on the Biblical, which particularly interests the Western nations. Enough of the psychic and physical sciences has remained from the tradition and the cult of the Chaldeans, Egyptians and Hebrews as oral transmission from one generation to another, so that one may consider it a genuine occult science. Since the time of Solomon, who was himself a researcher of the psychic and the material, the written tradition has become more and more incomprehensible to the Hierarchies, to whom the old manuscripts were exclusively available."
"Moreover, the European translations are unquestionably open to doubt because of the translators' imperfect knowledge of Middle-Eastern languages, the meaning of the letters or their alphabets, and their inner spirit. Thus very often the sign or symbol of a truth, being the key to the mystery, was interpreted by the European translator according to his own imagination; not knowing the significance of certain signs and letters, he invented something to fill the gaps."
"The first section of the Book of Genesis contains the basic elements of the various psycho-cosmic works which were destroyed in the fires of Jerusalem. Nevertheless, that which has survived is invaluable and priceless to a researcher, providing, as they do, a link between past and present. United by the same origin and the same goal, psycho-intellectuals have undertaken to ascend the stages leading to the temple of truth, where the eternal light burns."
"Originally, there were four versions concerning the formation of the degrees of the most material world: the Alifa, the Arcana, the Avasha, and the Adama."
This profoundly intellectual text may be used as an introduction to the entire Cosmic literature concerning Genesis.
The "Bases of the Cosmic Philosophy" constitute a remarkable intellectual monument. They exalt Unity and evoke the entire prism of traditional wisdom. Summarized, here are the essential points:
1. The Cause Without Cause, the Invisible, the Unique Formless, is for us, as yet, unthinkable. The most subtle Cosmic Forces veil and manifest it.
2. Substance, that can take form, has numerous degrees of rarefaction and density. All that is, lives, and wherever there is life, intelligence and love can awaken. These are the primary qualities. The Cosmic Forces emanating from the Formless give form to, and perfect, worlds. The more rarefied degrees act as forces in the denser degrees.
3. On the earth, man is the supreme evolver. Science should direct the drive of its research toward the conditions for terrestrial immortality. Transformation being the law of life, progressive transformation should replace retrogressive transformation.
4. Charity, inseparable from Justice, is the fundamental individual and collective Law, freeing from prejudices which impose beliefs, codes and customs.
5. Activity and passivity, are both necessary for life. Passive qualities should thus also be developed and, in this respect, women
6. The human couple, united by love, has before them possibilities of unlimited development.
7. Equality of chances for all children, equality of sexes, free expression of the capacities of everyone, union of nations, constitute the main features of Cosmic Sociology.
8. Those humans who are the most psychically gifted and intellectually prominent, without distinction of origin, form the true elite that should be the directing leadership of humanity. One of the tasks of this leadership is to help all those less advanced on the progressive way.
9. The aim of the Cosmic Philosophy is unification.
The literature of the Cosmic Philosophy consists of unsigned works originating from an ancient source, oral or written, and of commentary and legends, to which the Theons referred as rather more personal works.
The Theons published a number of articles and narratives in the seven years of the Cosmic Review and in other periodicals. Further, they published six volumes of the "Cosmic Tradition."
In these books and in various narratives, such as "Lives of Attanee Oannes Beyond the Tomb," and "Visions of the Royal Neophyte," one finds different interpretations of certain biblical texts. There are, for instance, four versions, almost contradictory, of the significance of the Tree of Knowledge. One of them, the one from the first volume of the "Cosmic Tradition," most probably refers to a specific time, and tends to release man from any responsibility and even from sin. It is known that, according to ancient commentaries, the emanations of the divine attributes, such as certain angels, tried to oppose themselves to the creation of man and judged him severely. Other narratives of the Cosmic books point to the reintegration of these personal intelligences in the cosmic order ("Lives of Attanee Oannes,""Chronicles of Chi," Volume 2). Most of these texts tend to warn the sensitives not to put blind trust in invisible entities.
These books open up fascinating vistas on various states and degrees of the cosmos in forms commonly known as the seven heavens, gehenna, the Garden of Eden, etc.
The opening pages of the "Cosmic Tradition" were thus summarized by the initiators:
"The Cosmos of Being, that is, that which has form, is described as consisting of four classifications, but one has to understand that these classifications are adopted for the sake of simplification and there is no real division between them. Just as in the rainbow, each color merges gradually into the adjacent colors.
"Of the four classifications, the one of Materialisms is the densest; Etherisms follow in the order of density; Pathotisms are the third, and Occultisms are the most rarefied.
"That which the "Cosmic Tradition" calls the Impenetrable or the Indivisible, is that which religions often call Pure Spirit without form or likeness. "Cosmic Tradition" also uses the term-the Formless. It is said that the Impenetrable is veiled by the Nucleolinus, the Occultisms by the Nucleolus, and the Pathotisms by the Nucleus. These terms are found most convenient because they were often used by advanced physicians and biologists such as Haeckel.
"Tradition teaches that the seven Attributes, or inherent qualities of Adonai (called also the Cosmic Cause of the Materialisms) are manifested in an intermediary region between Etherisms and Materialisms, of which earth and other celestial bodies of similar constitution are the densest.
"Thus, in the immense and magnificent cosmic order, those forces manifesting the Impenetrable and the Indivisible, permeate the entire spectrum of matter, from the most radiant and most rarefied to the densest, according to the receptive capacities of each state.
"The receptive and responsive capacity of each proportional to its evolvement or development It is inspiring to know that sublime, glorious and beneficial forces a around us, and that every step on the path of evolution unite us more firmly with the Divine Indwelling Presence and with the Universal Being, and our individual perfection is limitless due to our ability to serve as a garment for the manifestation of heavenly light As it was said by the royal harpist, the havens proclaim the magnificence of God, and the firmament manifests the work of His Attributes, His Emanations and His Formations:
"This manifestation of the Unique in and through the multiple is the alpha and the omega, the most powerful raison d'etre of the universal Charity. From the most perfect being to the least evolved, each justifiably will declare: 'We and our God are one'."
We have found in Tlemcen some precious manuscripts and especially that of the cosmic books of the six epoch, which the Theons used to give only to some rare advanced adepts to read.
This huge unedited manuscript referring to classification of matter resembles in certain aspect the Cosmic Tradition and at the same time it is considerably different.
At the beginning of the work of the Sixth Epoch it is stated: The Intellectual Cosmic Embryo manifests itself as Light or Intelligence.
The limitless expanse of mixed matter slowly responds to the manifestation of Light or intelligence by leaving its state of passivity for that of activity. It then aligns itself in spheric gradations around the Light of the Cosmic Embryo which veils the unique dual and eternal Germ.
In the sphere, the union between the centripetal or inward tendency, and the centrifugal or outward tendency, or the union of the passive and active states, gives rise to individual formations.
The Book of Confusion and the Book of Conflict tell how the being of light classified the states and degrees of substance, and how the work of forming the Spheric Dominion and populating the seven Avasas was incumbent upon Aba, the second formed active being of light, one with his Origin, and upon Ama, the first formed passive being of light.
The Spheric Domain is that of individualized intelligence represented from degree to degree by Aba and Ama. Beings originating from non-individualized intelligence opposed the constructive work of Aba and Ama. Nevertheless, out of the non-individualized intelligence , there emerged as well some beneficial forces which came to the aid of Aba and Ama. The Avasas are the meeting places of the two orders of intelligence.
"Intelligence and matter constitute Infinity ." Disequilibrium is the effect of wrong mixture between intelligence and matter, while equilibrium will be the result of perfect union between intelligence and matter. Pathetic force comes from the impetus of two separated parts of matter attempting to reunite. It is the only force having the power to undo the wrong blending of intelligence and matter and to create new and better ones.
Out of the fierce impulse of divided matter towards reunion comes all that was, is and will be.
Mavb, an immortal passive formed in relative imbalance, but restored and dedicated to the service of Light, thus answered the question of Amen Horus, the Egyptian king who wished to build a temple for the God of truth: "Gods are only fragments of non-individualized intelligence which can influence sensitives. The earthly representatives of the one who classified all states of beings, and who suffered throughout the ages, are the only ones deserving of honor and praise. Gods divide humanity and attempt to dethrone reason, which is the link between Light and matter."
While observing the earth and its atmosphere, Mavb perceived beings who had survived ancient conflicts there. These are fragments of beings of light, beings of darkness, and beings in whom shadow and light are incessantly struggling. Because of their heroic nature and their survival capacity, these fragments of the beings of light on earth attract to themselves all their superior degrees.



Dion Fortune's Cosmic Doctrine

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(Chapter 18 of the original Genesis Unveiled)

© Ian Lawton 2003


Dion Fortune was a leading proponent of Qabalism, but her most important work is arguably The Cosmic Doctrine. She and her followers considered it too dangerous for general public release when it was first composed, and it was only published privately three years after her death, in 1949. A full and unabridged general edition has only recently been made available.
The first thing I should note about it is that she claims that it was entirely channeled from certain ‘Masters of Wisdom’ that occupy the ethereal realms – which, given my comments on Helena Blavatsky and others in Part 2, initially raised alarm bells. Indeed, Fortune admits that her whole interest in occult philosophy derived from a reference by the later theosophist Annie Besant to the ‘Brotherhood of the Great White Lodge, the Hierarchy of Adepts who watch over and guide the evolution of humanity’, and she was herself a member of the Theosophical Society before she broke away to found the ‘Society of the Inner Light’.[i] Her down-to-earth and nondogmatic approach is extremely refreshing, however, and in fact she completely endorses the conclusions I reached in Part 2 concerning the reliability of channeled material:[ii]
Do not think that because a piece of information is obtained in an abnormal way it is bound to be true, any more than a thing is bound to be true because it is printed in a book... A spirit communication may come from a perfectly genuine spirit, and yet be valueless. Even if a man survives bodily death, dying is not going to cure him of being a fool; if he had no sense on the physical plane, he will not have any more on the astral.
This point is in fact emphasized by one of her ‘communicating entities’ while discussing his fellows:[iii]
They are different entities. They are what they purport to be... they do not tell you lies about themselves. All the same, communications may vary in accuracy and completeness. In the present case variation is more likely to be in completeness than accuracy.
This passage demonstrates another of the major differences between this work and others of its genre. The language is free flowing, easy, and grammatically sound, despite the fact that Fortune insists that these communications have not been altered in any way other than the insertion of punctuation, and that each of the 31 chapters was dictated in 45 to 75 minutes with no other work going into them whatsoever.[iv] This is in stark contrast to the stilted and halting nature of the communications channeled by, for example, Edgar Cayce at about the same time.
This is, of course, no proof of the work’s reliability, and Fortune insists it must be judged by its ‘intrinsic worth, not its sphere of origin’.[v] And in this respect it does not disappoint. Although there are many similarities with, for example, some of the more esoteric aspects of Blavatsky’s work, it contains no explicit references to advanced prior races of impossible antiquity, nor to advanced technology or pyramids being built in remote epochs – all of which were the ‘acid tests’ that I used in establishing the extent to which other similar communications were distorted in Part 2. So what does it say?
The communicating entity quoted above begins with an extremely interesting discussion of the process by which such communications are effected, comparing it to telepathy between two incarnate beings except that in this case he and his fellows are discarnate. With clear echoes of the Jungian concept of universal archetypes, he indicates that the principle is the use of ‘thought-forms’ that have an underlying geometric basis, although he emphasizes that in all the communications symbolism and analogy must be used in their attempts to describe difficult and abstract concepts that must be to some extent turned into mere words. The main trick is for the more advanced channeler to be able to separate off a portion of their higher consciousness and leave it ‘unformed’ so that it is capable of receiving any pattern of thought-form. He also suggests that – because the forms are at heart images and symbols that act on the higher consciousness – the person that is receiving the communications cannot process any images that they have not already assimilated, albeit that this may have occurred in past incarnations or on other planes. In effect, the best receivers have a huge stock of images that are not fixed into preconceived combinations, but are fluid and can be recombined to receive a complex new message; indeed, perhaps this is a true description of that horribly overworked expression, open-minded.
In more general terms, the communicating entity also provides some interesting observations on the afterlife that correlate well with our review of Michael Newton’s work in Part 1. He reports that souls that have recently vacated their physical body often try to make telepathic contact with the still-incarnate, but many cannot because they do not yet have the requisite skill. Moreover, he says that ‘ghosts’ tend to be seen in familiar guise, in terms of clothes and activity, because they are projected according to how they see themselves– and it is only the more advanced or longer-departed souls that revert to their true nature so that they are perceived by us as a ‘formless mist’, colored according to the nature of the force with which they operate, which we interpret as loose ‘draperies’.[vi]
After this introduction there are two sets of communications that describe the evolution of the universe or cosmos as a whole, and then that of individual solar systems, and we will deal with each in turn. I will summarize and paraphrase their contents as best I can, although they do become somewhat complex in places. Above all, please bear in mind that the bulk of the important words and phrases I use are those of Fortune and her communicating entities, and they are only approximations and guides to concepts that are not always easy to put into words.[vii]

The Evolution Of The Cosmos [viii]

The evolution of the cosmos begins with the prime movement of a current in space, which, because of the interaction of momentum and inertia, is slightly curved rather than straight. Eventually this curvature causes the current to revert to its original position, having completed a huge circle, and it continues to follow this circular path for a long time. The movement of this current causes a momentum to build up in the surrounding space, which is eventually translated into another circular current at right angles to the first. These are called the ‘Ring Cosmos’ and the ‘Ring Chaos’, and their combined movement eventually gives rise to another ring that encircles them both called the ‘Ring Pass-Not’. These three are the primal trinity, and their continued movement eventually evolves the first two into ‘solid discs’ and the third into an ‘encompassing sphere’ – as shown in the first figure.
The nature of the Ring Cosmos is evolutionary and focused on the space within it, and it attempts to extend its centre and cement or solidify any forms within it. For this reason it is regarded as the fundamentally ‘good’ and forward-looking influence of the cosmos. By contrast, the Ring Chaos is dissolutionary and focused on the outer space beyond the Ring Pass-Not, attempting to diffuse forms back into their primal state in the unmanifest. Accordingly, it is regarded as the fundamentally ‘evil’ and backward-looking influence of the cosmos, although just as with ‘negative’ karma in this context the word evil does not have the full pejorative associations that it normally would, and it is far better to think of the two rings as balancing opposites in, for example, the form of the yin and yang of Chinese tradition. This clearly mirrors the notion of order versus chaos, but in a far more complex framework than is normally conceived. The cycles of the cosmos are determined by the interaction of the Rings Cosmos and Chaos, with each being the dominant influence in turn, but all held in check by the ultimate balancing influence of the Ring Pass-Not. This ‘holy trinity’, then, represents the primary stage of cosmic evolution.
Ultimately the continued movement of these three rings sets up new stresses and momentums again, and within the circumference of the cosmos a series of twelve radial ‘rays’ emanate from the centre, while a series of concentric circles split it into seven ‘planes’ – as shown in the second figure. This is the secondary stage of cosmic evolution.
Further interactive movements within the circles and rays now give rise to tangential flows that bounce off them at various angles, ultimately setting up localized vortices of interacting forces that circle each other and produce primal atoms – although it would be wrong to think of these as the physical atoms that we all learn about at school. Depending on the number of forces interacting, these atoms take on a geometric pattern that rises in complexity from three to nine sides. Ultimately these primal atoms are centrifugally deposited to the various planes according to their complexity, so that the first or innermost plane contains the simplest triangular atoms only, the second both these and quadrangular atoms, and so on until we reach the seventh or outermost plane, which contains atoms of all types and is the only one to contain nine-sided atoms. This is the tertiary stage of cosmic evolution.
At the end of each evolutionary stage an equilibrium of forces and movements is reached, which pertains for a while with no alteration. This is one aspect of a night of Brahma in the cosmic sense, when the Ring Chaos is in the ascendancy but its desire to actively effect dissolution is held in check by the ultimate balance of the Ring Pass-Not. Gradually, though, the cycle moves on until the influence of the Ring Cosmos is once more ascendant, and evolution proceeds. So, overall, that which has already evolved is not dissolved or even disrupted during these cycles, only added to.
At the end of the tertiary stage, all the primary atoms return to the central stillness of the cosmos, and after a period of slumber and equilibrium they emanate and follow the paths of the rays. On their journey they attract and bond with atoms of the same complexity or geometric form and aggregate into composite atoms, while at the same time attracting any atoms of lesser complexity into their general vicinity as they continue outward through the cosmic planes. Ultimately this process leads to the formation of solar systems, with their central suns and surrounding planets, and these systems exist on each plane according to its complexity, with those of the seventh plane such as our own being the most complex and physical. This is the quaternary stage of cosmic evolution.

The Evolution Of A Solar System [ix]

Because a solar system or ‘logos’ is initially only a reflection of the macrocosm – which is another take on the axiom ‘as above, so below’ – its evolution commences with the development of its own primary three rings and secondary twelve rays and seven planes – although in this case it is easier to reverse the mental model in line with the Qabalistic Tree and to think of the seventh plane as the ‘highest’ or ‘outermost’ and most ethereal, and the first plane of physical manifestation as the ‘lowest’. Up to this point the logos contains only disorganized atoms moving in chaotic fashion. However, at a certain point its primitive consciousness becomes aware of its own existence, and projects this thought-form onto the atoms within its own sphere, thereby creating organization and order among them.
As to the relationship between the controlling entities of a solar system and the cosmos as a whole, the ultimate or absolute in cosmic terms is reflected in the ultimate or absolute in logoidal terms, and in the domain of its own sphere of influence the solar logos is all-powerful, albeit that in the cosmic sense it is inferior to and evolved from the great unmanifest cosmic power that is the only one that can be truly described as infinite and omnipotent. Moreover, whereas the normal consciousness of the logos is aware of its own sphere of influence only, its subconscious is aware of its cosmic origins, and thereby the influences of the cosmos as a whole continue to have an effect.
As a copy of the macrocosm, the solar logos also has its own days and nights of Brahma, except obviously of significantly shorter duration than those that apply on a cosmic scale. During the nights, the logos reflects on the experiences it has had previously, which in the early stages are all cosmic to the extent that it was previously a cosmic atom, and it is these experiences that define its habitual conditions – or effectively determine the ‘natural laws’ that govern the given logos. During the days, it puts these experiences to effect in the way it evolves, and clearly this is karma operating on a logoidal scale. As its evolution progresses, each new projection by the logos causes a reaction, which it then assimilates before projecting anew – in a manner something akin to the reflections in two mirrors. In fact it is its ability to memorize this ever-growing set of reciprocal reactions that gives the logos its consciousness as opposed to mere reactive awareness.
There are three sets of ‘life swarms’ that initially evolve in the logos. The first are the ‘Lords of Flame’, and they lead the way in working down through the seven planes and acting as a force that attunes the vibrations of each; the second, the ‘Lords of Form’, follow one plane behind developing the appropriate forms for that plane; and the third, the ‘Lords of Mind’, come last. However, because the length of time for a full phase of evolution to be completed on each plane decreases significantly from the first group to the last, the Lords of Mind spend a great deal of time waiting around before they can move on down from each plane to the next, and it is during these periods that they, unlike their predecessors that have a group consciousness only, develop individual consciousness and ultimately separate personalities. Of course, it is they who are most able to assist the life swarms that come after them, either by telepathic contact or by actual incarnation in a form suitable to the plane that the swarm is on.
The ultimate goal of all life swarms is to complete their evolutionary cycle on the planes, moving down through each and then back up to finally remerge with the logoidal consciousness. However, having achieved this remerger, the ‘Divine Sparks’ of the first three swarms may have to re-emerge from time to time to assist the evolution of a particular aspect of the logos.

Humanity And The Role Of The Planets [x]

A third section of the communications deals with the various influences that affect the evolution of humanity, and therefore to a large extent its purpose is to inform students how the occult powers in the solar logos operate, and how they can be controlled or evoked to assist a particular occult task. As a result it discusses aspects of both sidereal, or cosmic, and planetary astrology that are too complex to cover in any detail here.[xi] Meanwhile the explanation of the evolution of humanity itself is somewhat incidental, so we are left with a number of gaps in our understanding.
Nevertheless, the communications suggest that successive life swarms emerge from the logos during each evolutionary stage, and pass down through all the planes and back up, just as the three types of Lords did initially. Each plane is associated with a particular planet, as we can see from the third figure, so the highest seventh plane is associated with the Sun; then, in order, the sixth down to second planes are associated with Jupiter, Mercury, Saturn, Venus and Mars respectively; finally the lowest or most physical first plane is associated primarily with the moon, although it is inferred that the old moon at some point split to form the current earth and moon.
Irrespective of the validity of this latter assertion, this picture is somewhat confused when we find that the first plane is the only one that is manifest in the physical world.[xii] The inference appears to be that certain life swarms of our solar logos have inhabited, and continue to inhabit, the other planets, but not in any physical sense. Perhaps the best way to conceptualize this is that they inhabit the ‘astral plane’ of these planets, but I am only making an educated guess here and these questions are not fully answered in the communications. Further questions arise from wondering why Uranus, Neptune and Pluto are completely ignored, and how this logoidal model would work in solar systems with completely different numbers of planets.
Moving on to human evolution, a number of these communications affirm the view I have already elucidated concerning reincarnation and karma. Others describe how all life swarms develop only by gradually becoming more and more manifest as they involute down the planes on the ‘left-hand path’ until they become fully physical in the first plane of earth, and then only properly evolve by moving back up the planes on the ‘right-hand path’ until they are again at one with the solar logos. This has a clear similarity with the Jain ‘wheel of time’ that I discussed in Part 1, except it also confirms my more spiritual and philosophical take on that inasmuch as only two segments involve the material plane. Again, an educated guess would suggest that as humanity we are part of one or perhaps even several life swarms, and that our repeated reincarnation as individual souls on earth over many thousands of years is indicative of the amount of time required for just one small part of one life swarm cycle to be completed, at least on the physical plane. However, again this aspect is not properly clarified in the communications.
It is also slightly worrying that, although the concepts of Atlantis, Lemuria and root races are not mentioned at all in the main three sets of original communications, an ‘afterthoughts’ section contains a number of subsequent communications that do mention these dreaded words. However each is only mentioned once, and then only briefly, with no explicit suggestions about what these races actually were, or when or where they operated, so perhaps we need not let them detract unduly from the positive lessons we can learn from the main body of the communications. Moreover, the reference to Atlantis suggests that we are currently in a similar state of turbulence to the last days of that race, tending to confirm my suggestion that ‘it is happening all over again’.[xiii]
Meanwhile, the last seven chapters of the third section deal with a number of stereotyped ‘laws’ that have been built up by previous stages of the evolution of our solar system, and which represent major influences on humanity. These are the Laws of Action and Reaction, of Limitation, of the Seven Deaths, of Impaction, of Polarity, of the Attraction of Outer Space, and of the Attraction of the Centre. Although I do not have space to examine these in detail here, they are worthy of further study – as indeed is the entirety of The Cosmic Doctrine.

Conclusion

Leaving the possible areas of misunderstanding about the planets and about humanity to one side, these communications contain a number of positive confirmations and genuinely esoteric further explanations of concepts and themes that we have already discussed – as well as of a number of others from ancient texts that we have not had the space to examine – all of which have often been badly misinterpreted in the past.
For example, we can now see that the descriptions of the forces emanating from the void in various origin traditions are applicable to the early stages of both cosmic and logoidal evolution, and we also get a sense of the true meaning of descriptions of deities recognizing they are alone, of order being created out of chaos, and of a host of other aspects of these traditions. It is also interesting to note that the images and diagrams used to support Fortune’s work have many similarities with the geometric spiral and concentric ring patterns of Upper Paleolithic art, reinforcing my suggestion in the last chapter that these are symbols from the universal consciousness.[xiv] Moreover, although I suggested previously that the descriptions of the various levels of gods, angels and demons in many ancient texts tend to make their proper interpretation harder and their meaning more obscure, here we find far more useful explanations of various life swarms and their relation to the various stages of cosmic and logoidal evolution, and to the various planes.
In addition, despite the gaps regarding human evolution, there is a clear esoteric message concerning how more advanced souls can incarnate to assist evolution on earth, and also concerning how neophytes can attempt to accelerate their individual evolution by making contact with and effectively dwelling in higher planes even while in a human incarnate body. Meanwhile, my suggestion that karma can operate on a group as well as an individual level is also clearly reinforced by the message of the karmic reflection of the logoidal consciousness.
As for the days and nights of Brahma, the communications repeatedly mention them in different contexts. It would appear that in logoidal terms the ‘lesser’ nights of Brahma are only resting periods of equilibrium, just as they are at longer intervals for the cosmos as a whole. It is only in a ‘major’ night of Brahma that complete dissolution of any solar system occurs, and this happens only after the logos has cycled through a full set of its evolutions. And there is no suggestion that such a solar system re-emerges at some point thereafter, or at least not on the physical plane. Meanwhile, complete dissolution on a cosmic scale only occurs after a far lengthier period, and this is perhaps the true meaning of terms such as ‘years’ and ‘lives’ of Brahma. Above all, my repeated insistence that the cyclical worldview of the East needs to be understood within an ethereal and not purely a physical framework appears to be vindicated.[xv]
It is also interesting that Fortune’s communications, and Qabalistic thinking in general, share a great many similarities with certain information deriving from Michael Newton’s subjects. For example, although most of them seem to have little understanding of such complex issues, some do seem to hint at the idea that other ‘worlds’ exist in higher, more subtle dimensions.[xvi] Moreover, they report that the ‘place of all knowing’, which is occupied by only the most advanced souls, is the ‘ultimate mental world of planning and design’ in which ‘content and form are blended’. In this respect it appears to mirror the notion of the archetypal and formative worlds of the Qabalah in which force and form are combined; however, to the extent that it is also described as ‘the final destination of all thought’ it seems at the same time to mirror the idea of the Akashic library.[xvii] Finally, they also report that each solar system has its own ‘creator’ that is responsible for all the planes or dimensions of that system, and this is again remarkably consistent with what we have just discussed.[xviii]
Overall, then, the communications in Fortune’s Cosmic Doctrine appear to have broken new ground in providing us with keys to unlock some of the most sacred mysteries of an esoteric worldview. Everything in the universe, on both the physical and ethereal planes, can be seen to have its proper place in a never-ending series of cycles, subcycles, and sub-subcycles, and to be an ‘as above, so below’ reflection of the ultimate macrocosmic whole on a smaller scale or different plane. I would argue that this framework at last allows us to really appreciate what the Vedic and Hindu teachers were trying to describe, and also many other commentators since then, and as a result it deserves considerably more attention than it has received to date. Moreover, my attempts to summarize and interpret the communications are likely to be flawed by my own lack of understanding, and it would be interesting to see if others can pick up the baton and explain some of the areas of apparent confusion that I have highlighted.
As if the material within these communications were not enough, we should not forget their demonstration of the extent to which channeled material does not have to be full of distortions, and nor does it have to purport to come from extraterrestrial inhabitants of other planets who are in total control of us. Above all, they also confirm that such information may well have been gleaned by many a learned esoteric initiate in past millennia, indicating how the messages of the incarnate spiritual teachers who originally civilized humankind at the start of the golden age, and assisted the postcatastrophe re-education process, could have been substantially reinforced over prolonged periods.
 
Source References
[i] Fortune, The Cosmic Doctrine(Samuel Weiser, 2000), Introduction, pp. 1–2.
[ii] Ibid., Introduction, p. 12.
[iii] Ibid., Introduction 2, p. 17.
[iv] Ibid., Introduction, pp. 1 and 8.
[v] Ibid., Introduction, p. 2.
[vi] Ibid., Introduction 2. It is also interesting to note that Newton’s subjects describe how the most advanced guides teach by flashing ‘metaphoric picture puzzles’ into their minds, which seems remarkably reminiscent of using patterned thought-forms; see Journey of Souls, Chapter 11, p. 172.
[vii] The exception being that I use the words cosmos and universe interchangeably, whereas somewhat confusingly Fortune tends to use the latter word to describe a solar system.
[viii] Fortune, The Cosmic Doctrine, Section 1.
[ix] Ibid., Section 2.
[x] Ibid., Section 3.
[xi] Nevertheless, I might note that the communications assert that sidereal astrology is related to the phenomenon of precession. Given that sidereal astrology is supposed to derive its influences from the twelve cosmic rays – in other words, from the periods denoted by our entire solar system passing through the various cosmic ray segments as it orbits around in the outer plane of the cosmos as a whole – rather than the highly localized periods of stellar procession as observed from earth that derive from its own axial wobble, then either this assertion is false or there is something in the phenomenon of precession that we have not yet grasped. See ibid, Chapter 20, pp. 116–17.
[xii] Ibid., Afterthoughts, p. 190, Footnote.
[xiii] Ibid., Afterthoughts, pp. 193, 200 and 210.
[xiv] Ibid., Figures 1–16, pp. 213–18.
[xv] Ibid., Chapter 21, pp. 122–3.
[xvi] Newton, Journey of Souls, Chapter 11, pp. 195–7.
[xvii] Ibid., Chapter 10. pp. 159–60.
[xviii] Ibid., Conclusion, p. 275.

Free Will, Reincarnation, and Karma

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Introduction
The following essay is concerned with free will, and reincarnation. The idea of the former has been a thorn in the side of Western Philosophy for centuries. What we propose here is that free will probably does not exist. Yet, there may be a very limited form of it. With potential future advances in the emerging paradigm of Multi-Dimensional Science it may become possible to find out to what extent free will does, or does not exist. The same goes for reincarnation.

The Mind
In Eastern Philosophies notably, the individual Mind has sometimes been regarded as being a problem in the way of inner spiritual progress. It is seen often, or not as being like a machine, or a computer. Unfortunately, the Soul, or a lower manifestation of Its energies have been "entangled" with It. Thus, it can be seen that the Mind is essentially in control of the Soul. To gain an idea of how powerful it is, meditation, or attempting to meditate can often be impossible to begin with. The Mind behaves like a monkey continually active with any number of "unnecessary" inner thoughts. A set of phrases are usually required to help still the mental activity. But even then the task can be difficult, if not impossible for some.


Four Key Reasons Against The Existence Of "Free Will"

They are as follows:-
i) Most scientists, and philosophers tend to think that our Minds are largely, if not wholly deterministic in complex ways.
ii) Quite a number of Mystics such as Kabir, and Guru Nanak believed that free will is an "illusion."
iii) The Subconscious, and the Unconscious Mind in Western Psychology clearly suggests that we probably have no "real" free will.
iv) A claim made in neuroscience appears to indicate that our decision-making has its initial origins first in the Subconcious, and Unconcious Mind before it becomes a concious desire leading possibly to an action.




The Spiritual Will = Free Will?

It could be argued that the Spiritual Will is genuine free will because it is said to be unconditioned by anything. It is pure instantaneous Knowledge. It can be intuitive in which It can present knowledge inwardly without recourse to reasoning. On the other hand, the Mind can be conditioned positively, and negatively by the outer world, and by other factors.



Reincarnation.
The concept that we have lived many, many lives before is very ancient. Reincarnation, along with the Law of Karma (implying Action) is arguably the only explanation for the injustices of the world. Such "injustices" are due in the main to bad actions of a past life, or lives of an individual. Generally speaking, we have no memories of our previous birth, or births in the physical world. This is said to be a good thing as it might overwhelm us.
There is evidence to suggest that Christianity originally had reincarnation as a part of it teachings. But this was regarded as anathema by people in power who probably had little, or no real spiritual vision.
The mystical dimension of Islam is known as Sufism. Some of its sects also indicate that reincarnation exists.
Similiarly, Judaism may have had some belief in the doctrine of rebirth. This is indicated at times in the interpretation of the Kabbalah, or the Tree of Life.
Ofcourse, reincarnation plays a prominent part in Hinduism, and Buddhism. However, ideas may vary as to how reincarnation, and karma "work".
There is some serious scientific evidence suggestive of reincarnation. Here, we point to the often quoted work of Professor Ian Stevenson. This involved a huge number of cases of notably children who claimed to remember a past life, and often, or not, their obscure details of their previous family, and friends were proven correct. Furthermore, birthmarks appeared on certain persons which were "due" to certain types of death (eg. gunshot wounds) in a "previous life."

The Law of Karmic Justice

There are many examples of the possible "workings" of Karma. Here, are some such instances, but it must stressed that the brief examples here may be offensive.

i) A man is born blind, or develops blindness in early life. In a previous life he had blinded someone deliberately (ie Role-Reversal).
ii) A man is defrauded of the monies of his business by an accountant. In a previous life, he is the perpetrator of a like crime, and now becomes the victim in the present incarnation.
iii) Some children during a War in the Middle East are murdered by irresponsible soldiers. In a previous birth, or births, the children possibly in separate incidents did the same thing as adults.
Incidently, Spiritualists claim that children may grow up in the "Spirit World," and hence, complete their cycle of life.
iv) A child is abducted, and murdered by a perpetrator. In a previous life, the child is an adult, and committed the same offence as the perpetrator.
v) A woman in life A aborts a child she does not want. In life B she gives birth (or re-birth) to a child she wants but shortly dies afterwards.
Again, Spiritualists have claimed that sometimes a young soul "decides" after birth not to continue in the tiny physical form, and hence, leaves it for another.
Many other examples could be conjured up. Unlike the above, there could be "non-specific," or "blanket" causes(notably natural disasters) in which accumulated types of past karmas are paid off via varying degrees of suffering. However, some degree of remission may occur. This, too, may be dependent on "good" past karmas.
It is said a Guru, or some other non-Indian Teacher has the power to give remission, but the pralabdh, or fate karma has to be generally gone through. An example of this is the shortening of the duration period of a fated illness. To what extent this can occur, probably depends on the spiritual status of the Teacher.
Diseases, and disabilities of one sort, or another may also reflect the paying of certain kinds of actions of a past birth, or birth. The aim of all this (including the above) is not purely retributive, but meant to help achieve positive psychological changes within a person, and act as a goad towards greater spiritual evolution. Indeed, it has been claimed that people in the post mortem state may actually "choose" certain ailments, and/disabilities irrespective of whether they karmically deserve it, or not in the interest of spiritual "evolution".

So-called hypnotic regressions can throw some light on how karmas works. The psychic readings of Edgar Cayce is possibly a good instance of this, and the authoress Gina Cerminara wrote a number of eye opening books in connection with him, and his work. The Seth Material is also another interesting example of greater light on the matter.
As can be seen the subject of reincarnation, and karma is a huge, and indeed, complex subject. As such it is well beyond the scope of this essay.


Creation
Many mystical traditions indicate that the purpose of our life is to re-discover who, and what we really are....the Higher Self, or the God Within which is meant to be our real Spiritual Being. The seemingly "endless" rounds of reincarnation aim to achieve this via the accumulation of more, and more good actions which takes us towards that Power. In other words, the increased positive conditioning of the individual Mind, and individual Will. In turn, this makes It more responsive, and agreeable to the Higher Power notably via some form of meditation.

At the "start" of creation since God, or the Higher Power could not separate Itself from Itself, parts of It could not help wanting to experience ItSelves in the lower worlds for the first time. Unfortunately, with further, and further reincarnations (into various living forms) It became more, and more under the sway of the Mind. As a result, It came to know more, and more of what suffering is, and what degrees of happiness are for the first time.
From the highest planes everything that has happened, or will happen in the lower planes already exists in a "timeless" Eternal Now. There may be a kind of progressive Spiritual Relativity. For example, if we enter plane A we may, or may not experience at some point the "past," and "future" of that plane. Then, we may enter plane B which is more subtle, more real, and more fantastic than plane A. Again, we may be able to see the "past", and "future" of this plane in a state of superconciousness. In other words, there could be an advanced non-physical form of what might be called "space-time" or Spiritual Relativity as mentioned.

Meditation

The aim of many forms of meditation is to connect in some way with the "Higher Self". The ultimate aim ideally is to achieve liberation from reincarnation, and attain the highest planes/levels of superconcious bliss where the desires for anything of this, and the next world are totally extinguished. This liberation is the ultimate purpose of human life. Through endless rebirths the Soul is largely imprisoned by the individual conditioned Mind, and through various objects, and people of this physical world It has been trying to find Real Happiness. Yet, to no avail as everything is temporary. Deep down It actually wants to return to the "highest" Regions to true, and lasting Bliss. Via the accumulation of good actions, or karmas, and Grace (unearned spiritual help) one may get help from the Higher Power via a living Guru, or by some other means (eg. an inner "Master").
In the following we list some basic aspects of the meditational experience. It does not pretend to be totally comprehensive, but it may be of some interest.

a) The Emergence of the "Higher Self."
With the correct practice of meditation one may experience a gradual emergence of a Higher Conciousness which can become part of ones Lower Self, and the individual Mind. Yet, It should have a growing control over ones thoughts, and can still them in an inner "sea" of internal Bliss.

b) Effort, inspires Subtle Inner Grace, Subtle Grace inspires Greater Effort

The likely reality is that we cannot by a sheer effort of our conditioned Mind, and our individually conditioned Will be able to transform ourselves into a better human being (unless there has been some positive conditioning in former lives). This requires the gradual subtle emergence of a Higher Power. It acts as Grace to inspire greater effort in meditation.
The idea of "I" doing spiritual practice is probably illusionary as it is only this Inner Power which inspires the Mind to carry on. Thus, if a guru says he, or she has been meditating for many years this in a sense is a huge lie, and deception. It is the Higher Power, or the "Higher Self" attempting to control the individual Mind, more, and more. Most, if not all the credit should go to this Power.

c) The Flow of Devotional Energy.
Ideally, the disciple, especially if he, or she has an outer living Master should carry out his, or her actions selflessly as if He, or indeed, She were physically present. This is very powerful, but one needs to be fully committed for any success to occur. One may experience at times the flow of intense ecstasy, and become aware of some of the impurities being "washed away" naturally, and spontaneously.

Some Serious "Ethical" Problems

If the individual conditioned Mind appears to largely control the Soul then this is an unnatural situation. Meditation can help bring about the reverse situation as already indicated. However, the success on this may depend on what ones spiritual connection is, be it a living outer Teacher, or even an inner One. Moreover, the progress "upward" into higher planes represent higher energies of the Spirit. The highest realms represent the more purer, and more subtler ones, and if one is connected with a Teacher (or indeed, the Higher Self probably) from that level, the degree of purification, and control of the Mind would be far better. Unfortunately, there is no "objective" way of ascertaining this situation.
The idea of the Mind as being largely conditioned raises powerful ethical considerations.

i) How can one be made liable to the punishments (or indeed rewards) of certain actions in this life? Evidence suggests that the "Soul" judges the Mind Itself via the life review in near death experience, and ofcourse after death itself. This is an absurdity in one sense, and arguably a form psychic entrapment as the Mind of the Soul feels guilt, and feels the need to make amends. In other words, the former has been "tricked" in the interests of "spiritual evolution".

ii) How can it be right if a person "can be made" to do wrong actions so that the victim receives his, or her "just desserts" from another life? In effect, it implies that the perpetrator is in a sense acting out a Play in which he, or she has to act "unwittingly" as an agent for the Law of Karma metering out "punishment(s)"? And if what someone did was right to ensure "punishment" for the victim it implies that the whole world of karmic credits, and debits is a highly "exact." If this were not so there would be no "real justice?" In other words, a set-up.
Yet, it may be perfectly possible that there are "injustices" which are not karmically caused by a previous life, or lives. Yet, they may have somekind of effect which helps to "cleanse" the individual psychically, and "spiritually".

iii) All this indicates something very important. Maybe we are meant to realize via experience that karma is a form of "sham" justice? In one sense, it appears right, but there is also another way of looking at it.


iv) If the Soul has been tricked by the conditioned Mind to suffer more,and more...why should It partake in reincarnation? After all the former is meant to be a part of God, or some Higher Power?

v) If it is largely, or wholly the Higher Power which can ultimately take us to the higher worlds, and not really our individual efforts then the whole thing can be seen as an elaborate "farce".

vi) Morever, if God, or the Higher Power is qualitively the same as the Soul then potentially It is the manifestation of the Supreme. But since the "beginning" of creation parts of ItSelf have trapped ItSelf in Its own creation in the process of experience. Again, if God ultimately equals Soul then at a simple whim It should be able to return to the highest planes were reincarnation does not exist irrespective of any bad actions, or karmas.
Yet, it is claimed that if one tried to do this in the post mortem state it would take alot longer as life is far easier. Thus, reincarnation into the physical world is "necessary" as life is a lot more difficult, and spiritual progress is much quicker.

A Form of Spiritual Compensation?

What we are suggesting now may seem fantastic. The creation of the visible, and invisible creation may be a "mistake" in part. At the "start" of creation,the Soul(s)(or "God") experienced the "need" to experience the degrees of difference between good, and evil in order to achieve an understanding of Itself, and Its Real relationship with Its own Creation. The seemingly only way to do this is to let the projected part of the Soul to be more, and more enslaved by the individual Mind (Lower energy). This could also be seen as an "educative deception," or a grave injustice (or "mistake" mentioned earlier). As ongoing "compensation" for this the Soul before, and after Its "death" may get greater Grace. If the Soul were totally responsible for Its karmas, or actions in the physical world this would not be the case, and It would suffer alot more.
Furthermore, the seeming "fact" that we,(our Selves, or Souls) have to go through "countless" rebirths probably suggests that our spiritual evolution is largely the outcome of "trial, and error." It may also indicate that we have little, or no free will, or else we could have arguably achieved spiritual liberation from reincarnation, and the lower worlds a longtime ago....simply by force of reason.
There are many aspects of this metaphysical subject which are beyond the scope of this essay. Anyway, it should be food for thought .........................




  A Certain Ethical Problem in Esotericism



The following essay(2006)comes the Kheper website, and is similiar to the last metaphysical "discourse," .

This short "thought-piece" challenges the esoteric orthodoxy of many traditions. It centres on the concept, and likely reality of reincarnation, and the so-called law of karma, or "perfect justice". It is accepted without question especially in the Buddhist, and Hindu traditions.
Reincarnation is also the "only" real explanation for the so-called injustices of life itself. Yet, it is believed rightly, or wrongly that there is a fundamental "flaw" in it which undermines the need for the "continous necessity" of re-birth, and indeed, the law of karma itself. This can no longer be ignored, and needs to be openly discussed as never before. Here, we will just touch upon the key areas.....
1. Free Will, or Conditioned Free Will?

It is not our intention here to review the notion of free will in Western Philosophy. Most people though would agree that our thoughts, words,and actions are largely conditioned by our past. Pure unconditioned free will is largely, if not wholly "non-existent". As such the rewards, and punishments we receive in this life due to the present, or past actions of another former birth are in the main due to our mental conditioning.

2. Virtual Non-Awareness of Subconcious, and Unconcious Forces Moulding the Concious Mind.

The central ethical problem is this. Since we are largely unaware of what makes us decide the way we do then it becomes clear that "we" are not totally responsible for our actions. In various esoteric traditions it can be said that our (mechanical) mind is in control of the soul (both can be seen as independent "entities" which interact with one another). The injustice of this is that we are really unaware of this predicament, and how it so greatly influences us to do right, or wrong. How many times have we heard people say that "I did not mean to do it", or "I cannot help the way I am"?
Western, and eastern psychologies recognize this in their own ways. If we were fully aware of how, and why we do certain things, and were in true concious control then the law of karma would be rightly applicable. The opposite situation appears to be true, and makes a mockery of the resulting "justice". The question is why? There are esoteric answers but they do not seem to fully justify this situation as we shall shortly see.
Furthermore, with the possible future emergence of Multi-Dimensional Science we may well be able to find how much of our minds are conditioned from actions in this, and previous lifetimes. This could be undertaken via controlled experiments.


3. Four Basic Pro, and Con Arguments, and the Possible Interactions of the Higher Self.

Many psychic communications from the "lower planes" usually claim that "free will" exists. Man is seen as the concious architect of his destiny. However, when we come to great mystics such as the Sufi, and Christian ones (eg. Rumi, and Boehme) it would appear that "free will" is nothing but an illusion as perceived from the "higher planes" of Being. Everything is seen in this world, and the next as the outworkings of the Divine.
Anyway, let us see the key arguments for, and against what has so far been discussed.
1a) In order to achieve spiritual evolution (ie. learning via experience to try, and hopefully bring about higher virtues, and greater purification in ourselves from one life to another) people have no choice but to have a mind through which the soul has to somehow function. Reincarnation notably into the limited physical universe is the only way to do this.
2a) The above claim assumes wrongly that an almighty, and super intelligent God, or the Universal Power cannot come up with something far better, and much fairer to achieve spiritual unfoldment, and ultimately union with the Divine after seemingly endless incarnations. In other words, we do not have full justification for the present "universal" predicament.
1b) The amount of suffering via life after life is nothing compared with the infinite bliss, and final union with the Divine.Thus, whether the process is"unfair" in any way is largely immaterial.
2b) Again, this does not address the central ethical problem of human beings making, and paying off good, and bad actions which are largely the outcome of conditioned free will. This is naturally confounded by the seeming fact that we are unaware of the subconcious, and unconcious influences of our minds!
3a) It has been claimed that what we are discussing here is simply beyond the mind, and the reasons for it can only be understood intuitively.
3b) Many people would regard this "argument" as a cop out when perhaps we have not really thought, and/or researched hard enough. Yet, to be fair it would also be right to say that we cannot explain everything in esotericism by the mind as there are always worlds, and forms of knowledge which are totally ineffable.
4a) In certain hypnotic regressions into past lives, and especially what happens between lives it has been claimed that souls are usually given a plan for the next incarnation. Indeed, they may well agree to receive specific negative experiences (meant to be remedial rather than retributive) that may help them to "grow" more spiritually. These are usually the result of "their" past actions. More incredibly, certain "advanced" souls may "volunteer" to experience bad things for the ultimate aim of speeding up their progress towards total perfection (the ultimate goal of spiritual evolution via experience after "endless" rounds of rebirth. and probable union with the "Divine").
4b) From the general mystical perspective, lives on earth,and other planets are meant to be a means of learning via experience for the pressing need to develop greater, and greater spiritual qualities. This ofcourse can be an uneven path, and may result in a certain amount of spiritual "devolution".
An added dimension to this is the Higher Self which is our Pure Being working to a certain extent via the lower subtle bodies including the mind (ie. the mental body). It is the "God Within", and at the same time is part of the Infinite Power. It is who, or what we really are. Reincarnation is the way in which we re-discover our Selves. Since It can manifest ItSelf as our Chosen Ideal (eg. Christ, Krishna et al), and act as an inner guide before, or after death. It emanates from realms well beyond our limited understanding of time, and space.
In the light of what has been said the Higher Self may during the intermediate stage between births, and deaths may make the lower self, and lower mind accept certain future negative experiences to encourage spiritual growth. This whole process is laid bare in a state of superconciousness when one can see ones previous lives instantaneously, and objectively. It is then that we understand "everything". But is this really a full moral justification? Is it right that when one is incarnate that one is largely unaware of this arrangement if we had agreed to it conciously in the intermediate stage? Again, let us repeat ourselves is there not a better way of doing things? The answer we think is yea!
If what we have been discussing are part justifications rather than full ones it could perhaps even be argued that to a large degree reincarnation, and the so-called law of karma are "null,and void." In the physical world we could perhaps get legal recompense for such an "injustice!" In the spiritual one we have a different ball game. The person, or rather Being to be blamed ofcourse would be our own Higher Self which ofcourse to the limited vision, and understanding of our human mind is absurd! All the same, if our initial claim is indeed correct it should be possible to change things on the "other side" (or via controlled OOBEs, or meditation) with the help possibly of like-minded beings. It could be powerful bargaining counter for the lower mind, and self to achieve liberation from the wheel of births, and death (plus possible other matters) since the very ethical basis of this whole process of "evolution" is seriously in doubt.

4.Beyond the Mind, Beyond All Reason?

In a most bizarre fashion all that has been said for, and against this major ethical issue in esoterism is all correct. If we assume that the infinite psycho-spiritual universe consists of non-absolute truths then this would be possible, and "acceptable!" In other words, Esoteric Relativism.
On the other hand, the endless unseen realities would have absolute truths. Such Esoteric Universalism seems to be more "rational", and acceptable. Yet, it could be said that if the unseen (and indeed, the visible) universe is infinite then everything, and anything is, and can be possible. In effect, it goes beyond all reason which would be seen as the "ultimate(!)" limited illusion.
There are certain arguments which could be used in support for Esoteric Relativism,and they could include the following;-
i) Who created God? This is the classic question notably found in Western Philosophy. One answer is ofcourse is that He created Himself..... and we as the Higher Self are a part of It,and potentially It! This whole notion ofcourse defies reason...
ii) The universe in its "totality(!)" is probably infinite. This too defies reason because how can anything be limitless, and beyond our ability to imagine, and completely quantify in any "scientific" manner?
iii) In the "scientific" many worlds theory it is perfectly possible that parallel universes exist with an infinite number of alternate histories. Ofcourse, if correct this has some rather interesting implications for mysticism, and especially our claimed "unfairness" of the reincarnation process in connection with the mind, and conditoned free will.
No doubt we could present some more "evidence" that Esoteric Relativism could be the Absolute Reality so to speak. Whether it is, or not is largely unprovable by normal means, and will probably remain an Eternal Mystery. Yet, the claimed "unfairness" of reincarnation just mentioned would be fully, or partly justified in an infinite number of ways, and indeed, in an infinite number of worlds. This point was already expressed differently right at the start of this section of the present essay.
Indeed,there would probably be realities where reincarnation as a means of spiritual evolution would not exist. Again, such realities would inhabit countless numbers of different universes, and have their own kinds of "justifications." In the end the Truth cannot really be limited by finite reality but is boundless, and creative in any infinite number of ways both conceivable, and inconceivable to our limited mind, and vision.
What we have been reading here is very important. It can also be expanded by further debate, and research in the future. It is something which is well worth exploring.
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