Welcome 2 SYNxronisation

by Roger Blomquist, M.D.

free ebook @ http://www.supraconsciousnessnetwork.org/

Introduction :

Most scientific theories describing the fundamental nature of the universe treat the existence of life--of intelligence--as an evolutionary afterthought or "lucky accident" which somehow occurred by mere chance. "Integrated Theory of Intelligence" rejects this view as fundamentally lacking. In this pioneering effort, intelligence-consciousness is proposed as an intrinsic aspect of existence just as fundamental as the known attributes of matter-energy and space-time, forming with them an interdependent process of ongoing creation that has resulted in our present universe.

Working from an original set of axioms defining the basic properties exhibited by intelligence, the reader is taken on a thought-provoking tour which integrates into the book's proposed theoretical framework the latest findings from a host of scientific disciplines. Interwoven with the text are insights from such fields as biochemistry, neurophysiology, physics, cosmology, biology, genetics, and humanistic psychology, among others. Both panoramic and detailed, this look at the accumulating evidence posits the existence of intelligence as an unavoidable force in the operation of all phenomena, ultimately giving rise to the evolution of life and consciousness.

Written at a level that both lay readers and scientists not yet acquainted with these specialized fields can understand and absorb, this new view should fascinate anyone who is at all interested in intelligence and consciousness and how they have developed.

Rigorous yet balanced in its approach, "Integrated Theory of Intelligence" will challenge theorists and mystics alike to rethink how they look at the universe, mind, consciousness, the brain, and ultimately life itself.

In the book entitled the "Integrated Theory of Intelligence" the premise is developed that all facets of our existence are strongly interrelated and interdependent. Many centuries ago it was postulated that all physical existence was comprised of earth, water, fire and air. The current theory reframes these basic "ingredients" in the present-day language of matter-energy, space-time, and intelligence-consciousness. Others may choose to list a different set of ingredients based upon their interpretation of reality; but no matter how our analytical-reductionist mind may divide existence into discrete entities, someday it will nevertheless be established that all objects within our perceived reality are interrelated and interdependent. This in fact is the present-day goal of physicists pursuing what has come to be known as the "Theory of Everything."

The Integrated Theory of Intelligence predicts that not only are the basic ingredients interrelated - no matter how we define them - but that someday it will be proven there is actually only one basic substance within the universe, and that the ingredients as we presently perceive them would be more usefully viewed as evolved properties of that one substance. This is somewhat analogous to the way many physicists now believe that there was only one superforce at the moment of universal creation, which soon thereafter divided into the four (or more) physical forces.

The theory postulates that as matter-energy is continually subdivided within the subatomic realm into smaller and smaller components, it eventually dissolves, or reduces to, the background of space to become part of it. It is suggested here, therefore, that matter is actually a very highly condensed form of space. If so, this would account for the "virtual particles" which seem to be continuously popping into and out of existence everywhere throughout space. If this is true, it would provide us with the link between matter-energy and space-time. Einstein's General Theory of Relativity also makes the prediction that matter-energy is interrelated to space-time.

It will be considerably more difficult to prove that intelligence-consciousness forms a common bond with matter-energy and space-time for the following reasons. Most scientists are searching for an explanation of our physical existence that incorporates only matter-energy and space-time and many of them also believe that intelligence-consciousness is an epiphenomenon that occurred by chance, playing no role in the direction of the evolutionary process. This bias will slow the recognition of the interdependence of these properties.

The evidence to date is insufficient to prove that the universe is comprised of only one basic substance as here suggested. Nevertheless, in the interest of sketching out the ramifications of the theory in full, it should be stated here that the theory does lead to such an eventual prediction.

The nature of consciousness has yet to be defined in modern terms even though a great deal of time and effort has been devoted to this endeavor, particularly over the last several decades. The question as to its origin and significance dates back to antiquity but only recently have we gained enough understanding as to its place within the usual scheme of things, to begin to unravel this mystery. It is my current belief that we must begin with one of two choices. It would appear that consciousness must either be a primary property of the universe being present at the beginning or developed later as an epiphenomenon. If one were to poll most scientists I would guess that the majority would side with those individuals who believe consciousness to be an epiphenomenon. Most research scientists who have devoted themselves to the study of the mind-brain believe consciousness to be an epiphenomenon of the electrochemical events occurring within the brain. There is simply no question that consciousness is heavily influenced by these electrochemical events but it is also most doubtful that they are the cause of consciousness.

For many years I remained an agnostic relative to whether consciousness represents a primary or secondary phenomenon since I could not find compelling reasons to choose either viewpoint over the other. I now believe that there is enough information, much of which is scientifically based, to allow for a clear choice. As a matter of fact I would even suggest that the evidence is overwhelming and those whose persist in choosing the other alternative are selectively ignoring the preponderance of information available.

When the Integrated Theory of Intelligence was first developed in 1984 there was less scientific evidence to support the conclusions offered in the text. Since then there has been considerable progress and there is more scientific evidence accumulating to support the theory. For those that are interested, a reading list of books can be accessed through this web page, each with a short synopsis summarizing how the information within the book gives additional support to the concepts presented in the "Integrated Theory of Intelligence".

The hypothesis being presented is based upon the premise that consciousness is a primary property of the universe. Since most scientists are not willing to embrace this concept, the world view which ultimately follows, is still subject to question. It is my postulate that by accepting the premise that consciousness is a primary property, a more consistent picture emerges that best describes our reality.

There is now very strong evidence which suggests that our universe began in a manner best defined by the "Big Bang" Theory. Even though I have always been somewhat offended by a comic book name for what is arguably the greatest single event in the history of the universe, it would appear that the most essential parts of the theory are approximately correct.

The big bang theory postulates that the universe sprang forth from a singularity where matter-energy-space-time were compressed into an extraordinarily small volume prior to the moment of creation. Just prior to the expansion process there would have been an infinitely high or near infinitely high focus of energy without any formed matter in an infinitely or near infinitely small volume of space without the existence of time. This energy focus would have been homogeneous and undifferentiated without any recognizable form. One of the most important questions ever posed is whether intelligence-consciousness existed at the moment of creation or became manifest at some later date as a chance epiphenomenon. To explain all phenomenon that we observe I would have to conclude that intelligence-consciousness existed at the moment of creation and has been an active participant ever since. Whether the universe began as a singularity or not is currently open to debate. For example superstring theory does not require a singularity with infinite energy being compressed into an infinitely small volume of space. In superstring theory the expansion began with nearly infinite energy within a very small volume of space.

It would seem probable that at the moment of creation there was one uniform homogeneous basic substance without any form which best could be described as an almost infinitely high concentration of energy with the property of intelligence-consciousness and that following the big bang this energy began to rapidly dissipate into an increasingly larger volume of space being influenced by this property of intelligence-consciousness. This extremely high energy could not be manipulated into any significant form until it had dissipated into a sufficiently large volume of space thus allowing for a tremendous decrease in energy density. The higher the energy density the greater the chaos and the less order possible. Increasing order gradually appeared only as the energy density decreased. Spatial expansion was absolutely essential to allow for the evolution of higher order systems. There is a direct mathematical relationship between a decreasing energy density and the evolution of increasingly higher order systems. We will later discuss how increasing heat entropy, as defined by the second law of thermodynamics, is an essential part of the evolution to increasingly higher order systems containing increasingly greater amounts of information. This relationship is interrelated and both are dependent upon each other. We began with a universe that was infinitely hot with maximum chaos devoid of order which has evolved to a state where chaos has drastically decreased and order dramatically increased. This has occurred exponentially over time and will continue to do so as long as the universe is in state of expansion. The rate of evolution to higher order systems is directly dependent upon the rate of universal expansion. The greater the volume of the universe the less the energy density and the more that the chaos, which is a function of energy out of control, can be manipulated into order by the property of intelligence-consciousness.

A single superforce was present at the moment of creation as another property of the uniform, homogeneous, undifferentiated basic substance which differentiated into the four physical forces which we currently recognize.

At the moment of creation, intelligence-consciousness was totally unified with matter-energy without differentiation but with the potential to be divided up and fractionated into many forms, only a few of which we are currently aware. Our current paradigm would lead most to conclude that intelligence-consciousness is limited to humans or perhaps other human-like creatures on other planets in other galaxies. The theory being presented would allow for a great many other material and non-material forms that possess intelligence-consciousness, including systems that are both living and non-living. Intelligence-consciousness permeated the early universe and would have taken on any form that currently existed at any time throughout the evolutionary process. This is how intelligence-consciousness was able to influence this process resulting in a highly organized universe balanced between order and chaos. It began in a state of maximum chaos and minimal order and has evolved to greater and greater levels of order with lesser and lesser degrees of chaos, and has done so exponentially over time.

~~ all thanks to http://www.bibliotecapleyades.net/ ~~

by Michael Talbot

Despite its apparent materiality the universe is actually a kind of 3-D projection and is ultimately no more real than a hologram.

 
This astonishing idea was pioneered by two of the world’s most eminent thinkers, physicist David Bohm, a former protégé of Einstein, and the quantum physicist Karl Pribram. The holographic theory of the world encompasses not only reality as we know it, including hitherto unexplained phenomena, but is capable of explaining such occurrences as telepathy, paranormal and out-of-body experiences, synchronicity, ‘lucid’ dreaming and even mystical and religious traditions such as cosmic unity and miraculous healings.

 
Now, in The Holographic Universe, Michael Talbot reveals the extraordinary depth and power of this radical theory. He explains the theory behind a holograph and how it provides a model for aspects of brain function and for whole areas of quantum physics. Illustrating the paranormic way in which the holographic model makes sense of the entire range of mystical, spiritual and psychic experiences, Talbot pushes the barriers to explore the implications for other universes beyond our own.

Daring and ground-breaking, The Holographic Universe is a classic in the vein of Frijof Capra’s The Tao of Physics.

‘One of the cleverest writers around today... his eclectic mind ranges far into the deepest and often most controversial mysteries of modern science’.

Fred Alan Wolf, PhD

author of Taking the Quantum Leap

A Remarkable New Theory of Reality that Explains:

• the Latest Frontiers of Physics
• the Paranormal Abilities of the Mind
• and the Unsolved Riddles of Brain and Body

Michael Talbot was born in Grand Rapids, Michigan, in 1953. He is the author of Mysticism and the New Physics, Beyond the Quantum and Your Past Lives: A Reincarnation Handbook, as well as three novels.

  Contents

• Acknowledgments

• Introduction

PART I - A REMARKABLE NEW VIEW OF REALITY

1. The Brain as Hologram

2. The Cosmos as Hologram

PART II - MIND AND BODY

3. The Holographic Model and Psychology

4. I Sing the Body Holographic

5. A Pocketful of Miracles

6. Seeing Holographically

PART III - SPACE AND TIME

7. Time Out of Mind

8. Traveling in the Superhologram

9. Return to the Dreamtime

• Notes

How Consciousness creates the Material World ?

By Amit Goswami 

Book excerpt: The Philosophy of Monistic Idealism - Mysticism & Religion

go to part I : Mysticism

Religion

To arrive at an understanding of Truth, a mystic usually discovers and employs a particular methodology. The methodologies, or spiritual paths, have both similarities and differences. The differences, which are secondary to the universality of the mystical insight itself, contribute to the differences in the religions founded on the teachings of the mystics. For example, Buddhism developed from the teachings of the Buddha, Judaism from the teachings of Moses, Christianity from those of Jesus, Islam from those of Mohammed (although strictly speaking, Mohammed is regarded as the last of a whole lineage of prophets, including Moses and Jesus), and Taoism from the teachings of Lao Tzu. This rule however, is not without exception. Hinduism is not based on the teachings of a particular teacher but instead encompasses many paths, many teachings.

Mysticism involves a search for the truth about ultimate reality, but the function of the religion is somewhat different. The followers of a particular mystic (most often after the mystic's death) may recognize that the individual search for truth is not for everyone. Most people, lost in the illusion of their ego-separateness and busy in its pursuits, are not motivated to discover the truth themselves. How, then can the light of the mystic's realization be shared with these people?

The answer is, by simplifying it. The followers simplify the truth to make it accessible to the average person. Such a person is usually caught up in the demands of the daily life. Lacking the time and devotion necessary to understand the subtlety of transcendence, he or she cannot appreciate the importance of direct mystical experience. So, the purveyors of the mystic's truth replace direct experience of unitive consciousness with the idea of God. Unfortunately, God, the transcendent creator of the immanent world, is recast in the ordinary person's mind into the dualistic image of a mighty King in Heaven who rules the Earth below. Unavoidably, the mystic's message is diluted and distorted.

The mystic's well-meaning followers inadvertently play the role of the devil in an old joke: God and the devil were talking together when God picked up a piece of paper. " What does it say?" the devil inquired. "Truth", said God serenely. "Give it to me, " said the devil eagerly. " I'll organize it for you."

Yet, despite the difficulties and fallibilities of organization, the religion does convey the spirit of the mystic's message; this is what gives religion its vitality. After all, the value to mystics of realizing the transcendent nature of Reality is that they become secure in a mode of being in which such virtues as love become simple. How can you not love when there is one consciousness and you know that you and the other are not really separate?

But how does one motivate an ordinary person who does not realize oneness to love others? The mystic clearly sees that ignorance of the transcendent oneness is the barrier to love. The net effect of absence of love is suffering. To avoid suffering, counsels the mystic, we must turn inward and commence the journey to self-realization. In the religious context, this teaching is translated into the dictum that if we are to redeem ourselves, we must turn to God as the supreme value in our lives. The method of this redemption is a set of practices, based on the original teachings, that forms the moral code of the particular religion - the ten commandments and the Golden Rule of Christian ethics, the Buddhist precepts, the Koranic or Talmudic law, and so forth.

Of course, not all religions introduce the concept of God. In Buddhism, for example, there is no concept of God. On the other hand, in Hinduism there are many gods. Even in these cases, however, the above considerations of religion are evident. Thus we arrive at three universal aspects of all exoteric religions:

1. All religions start with the premise that there is a wrongness in the way we are. The wrongness is variously called ignorance, original sin, evil, or just suffering.
2. All religions promise an escape from this wrongness, provided the "way" is followed. The escape is variously called salvation, liberation from the wheel of suffering in the world, or an eternal life in the kingdom of God, Heaven.
3. The way consists of taking refuge in the religion and the community formed by the followers of the religion and following a prescribed code of ethics and social rules. Aside from how esoteric teaching of transcendence is compromised, it is in the codes of ethics and social rules that the various religions differ from one another.

Notice the essential dualism in the first premise: wrong and right (or evil and good). In contrast, the mystical journey consists in transcending all dualities, including the one of evil and good. Also notice that the second premise is turned by the clergy into carrots and sticks - heaven and hell. Mysticism, on the other hand, does not dichotomize heaven and hell; both are natural concomitants of how we live.

As you can see, when filtered by the world's religion, the monism of monistic idealism becomes ever more obscure, and dualistic ideas prevail. In the East, thanks to an endless supply of students of mysticism, monistic idealism in its esoteric form has popularly retained at least some passing familiarity and respect. In the West, however, mysticism has had relatively little impact. The dualism of Judeo-Christian monotheistic religions has dominated the popular psyche, supported by a powerful hierarchy of interpreters. Like mind-body Cartesian dualism, however, the dualism of God and the world does not seem to hold up to scientific scrutiny. As scientific data undermine religion, there is a tendancy to throw out the baby with the bathwater - the baby being the ethics and values that the religion teaches, ethics and values that continue to have validity and usefulness.

Exposing the illogic of dualistic religions need not result in the monistic philosophy of material realism. As we have seen, an alternative monism is available. In view of the way quantum physics has demolished material realism, monistic idealism may be the only viable monistic philosophy of reality. The other option is to give up on metaphysics entirely, which for a while was the direction in philosophy. The trend now seems to be reversing.

Now we must face the crucial question: is science compatible with monistic idealism? If not, we must abandon metaphysics when doing science, adding the looming crisis of faith. If yes, we must reformulate science in accordance with the demands of philosophy. In this book, we argue that monistic idealism is not only compatible with quantum physics but even essential to its interpretation. The paradoxes of the new physics disappear when we examine them from the point of view of monistic idealism. Furthermore, quantum physics combined with monistic idealism gives us a powerful paradigm with which we can resolve some of the paradoxes of mysticism, such as the question of transcendence and plurality (how does the one consciousness become many?). Our work points toward the beginnings of an idealist science and the revitalization of religions.

by Michael Hayes

Ever since my formative years, when I first began to think in concepts, I have always been confounded by the mystery of human existence. By and large we all tend to take this consciousness of ours for granted, but for me it has always been a source of wonder. Equally perplexing is that ultimate question in life: death – that future happening looming over the horizon of all of our lives like some conceptual black hole. What, one wonders, is the purpose in the unending cycle of the genesis and inevitable destruction of all of us? Why are millions of sentient beings all over our planet created, only to starve or be slaughtered wholesale, many without ever having been given the opportunity to fulfil themselves?

On the wider scale of evolution, we see evidence in palaeontological and fossil records, of the emergence and subsequent violent extinction of whole races of people and species of animal. These entities come and go with alarming regularity. But to what avail?

In the greater universe also, existence is no less capricious, with the continuous formation and devastating destruction of planets, stars – even entire galaxies. And who knows what countless other life-forms out there are being indiscriminately annihilated in this way? Just normal, everyday occurrences – but these inviolable and often disturbingly violent events have persistently gnawed at my reason. Why, I ask myself, would the theologians all-wise and all-knowing Benefactor – if he exists – create such a myriad of wonderful forms and then turn round and simply destroy them? These endless cycles of life and death, creation and destruction – what kind of devilment is this?

The ongoing debate over the possible existence and modus operendi of a conscious, all-knowing creator proceeds unabated, with contributors from all disciplines lining up to have their say. However, owing to a specific sequence of events which led me on a solitary quest which was to last nearly fifteen years, I believe I have found a way of understanding what might really be going on in and around us. And ultimately, if I am right, the future looks not all bad. What is more, in this particular scheme of things, God is tangible, very much alive, and undeniably omnipresent.

Strange as this may seem, this whole scenario can all be explained with numbers.

continue here

How Consciousness creates the Material World ?

By Amit Goswami

Related articles :

-  Interview with Amit Goswami 

-  Is there a Big Mind?

The Accelerating Shift in Human Consciousness towards
The Universal Consciousness and Supra-Universal Consciousness Levels and Planes

Book excerpt: The Philosophy of Monistic Idealism - Mysticism & Religion

Mysticism

Realism grew out of everyday perceptions. In our everyday experiences of the world, evidence abounds that things are material and separate from each other and from us.

Of course, mental experiences do not fit neatly into such a formulation. Mental experiences, such as thought, do not seem to be material, so we have developed a dualistic philosophy that relegates mind and body to separate domains. The shortcomings ofdualism are well known. Notably, ikt cannot explain how a separate, non-material mind interacts with a material body. If there are such mind-body interactions, then there have to be exchanges of energy between the two domains. In myriad experiments, we find that the energy of the material universe by itself remains a constant (this is the law of conservation of energy). Neither has any evidence shown that energy is lost or gained from the mental domain. How can that be if there are interactions going on between the two domains?

Idealists, although they hold consciousness to be the primary reality and thus give value to our subjective, mental experiences, do not propose that consciousness is mind (beware of possible semantic confusion: consciousness is a relatively modern word in the English language. The word Mind is often used to denote consciousness, especially in the older literature. In this book, the distinction between the concepts of Mind and Consciousness is necessary and important.). Instead, they propose that material objects (such as a ball) and mental objects (such as the thought of a ball) are both objects in consciousness. In an experience there is also the subject, the experiencer. What is the nature of this experiencer? This is a question of utmost importance in Monistic Idealism.

According to Monistic Idealism, the consciousness of the subject in a subject-object experience is the same consciousness that is the ground of all being. Therefore, consciousness is unitive. There is only one subject - consciousness, and we are that consciousness. "Thou art that" say Hindu holy books known collectively as the Upanishads.

Why then in our ordinary experience do we feel so separate? This separateness, insists the mystic, is an illusion. If we mediate on the true nature of our self, we shall find, as mystics from many ages and times have found, that there is only one consciousness behind all the diversity. This one consciousness/subject/self goes by many names. Hindus refer to it as the atman. Christians call it the Holy Spirit, or in Quaker Christianity, the Inner-Light. By whatever name it is called, all agree that the experience of this one consciousness is of inestimable value.

[...]

Mystics, then, are hose people who offer testimony to this fundamental reality of unity in diversity. A sampling of mystical writings from different cultures and spiritual traditions bears witness to the universality of the mystical experience of unity:

"My being is God, not by simple participation, but by a true transformation of my being" Christian mystic Catherine Adorna of Genoa (XV^th).

"Our very self-nature is Buddha, and apart from this nature there is no other Buddha" Zen Buddhist Hui-Neng (VI^th)

"Thou art neither ceasing to be nor still existing. Thou art He, without one of these limitations. Then if thou know thine own existence thus, then thou knowest God; and if not, then not" Sufi mystic Ibn al-Arabi (XII^th).

"God...when he has just decided to launch upon his work of creation is called He. God in the complete unfolding of his Being, Bliss and Love, in which he becomes capable of being perceived by the reason of the heart...is called You. But God, in his supreme manifestation, where the fullness of His Being finds its final expression in the last and all-embracing of his attributes, is called I. Kabbalist Moses de Leon (XIV^th).

"But when you finally discover me, the inner naked Truth arisen from within, Absolute Awareness permeates the Universe" Buddhist Yeshe Tsogyel & Padmasambhava (VIII^th).

"In this breaking-through I receive that God and I are one. Then I am what I was, and then I neither diminish nor increase, for I am then an immovable cause that moves all things" Dominican monk Meister Ekhart (XIII^th).

"I am the Truth!" Sufi mystic Monsoor al Halaj (X^th).

"I am reality without beginning, without equal. I have no part in the illusion of I and You,  this and that. I am Brahman, one without a second, bliss without end, the eternal, unchanging truth...I dwell within all beings as the soul, the pure consciousness, the ground of all phenomena, internal and external. I am both the enjoyer and that which is enjoyed. In the days of my ignorance, I used to think of these as being separate from myself. Now I know that I am All" Hindu mystic Shankara (VII^th)

"My father and I are one" Jesus of Nazareth

What is the value of the experience of unity, For the mystic, it opens the door to a transformation of being that liberates love, universal compassion, and freedom from the bondage of living in acquired separateness and from the compensating attachments to which we cling. (This liberated being is called moksha in Sanskrit).

The idealist philosophy grew out of the experiences and creative intuitions of mystics, who constantly stress the direct experiential aspect of the underlying reality. "The Tao that can be spoken is not the absolute Tao, "said Lao Tzu. The Mystics caution that all teachings and metaphysical writings must be regarded as fingers pointing to the moon rather than as the moon itself.

As the Lankavatara Sutra reminds us: "These teachings are only finger pointing to the Noble Wisdom...They are intended for the consideration and guidance of the discriminating minds of all people, but they are not the Truth itself, which can only be self-realized within one's own deepest consciousness"

Alternatively, some mystics resort to paradoxical descriptions. Writes Ibn al-Arabi: "It (consciousness) is neither attributed with being nor with nonbeing...It is neither existent nor non-existent. It is not said to be either the First or the Last."

Indeed, the idealist metaphysics itself can be seen to be paradoxical, involving as it does, the paradoxical concept of transcendence. What is transcendence? The philosophy can only say, neti, neti - not this, not that. But what it is? The philosophy remains silent. Or, alternatively, says one of the Upanishads: "It is within all this / It is outside all this"

Is the transcendent realm within the immanent world? Yes. Is it outside the immanent world ? Yes. It gets very confusing.

The idealist philosophy also remains largely silent in answering such question as, How does the undivided consciousness divide into subject-object reality? How does the one consciousness become many? Saying that the observed multiplicity of the world is an illusion hardly satisfy us.

[...] monistic idealism is the correct philosophy for science in view of quantum physics. The integration of science and mysticism also helps resolve one of the difficult question raised by mysticism.

The integration of science and mlysticism should not be too disconcerting. After all, they share an important similarity: Both grew out of empirical data interpreted in the light of theoretical explanatory principles. In science, theory serves both as explanation of data and as the instrument of prediction and guidance for future experiments. The idealist philosophy, too, can be viewed as a creative theory that acts as an explanation of empirical observations of the mystics as well as guidance for other researcher of Truth. Finally, like science, mysticism seems to be a universal enterprise. There is no parochialism in mysticism. Parochialism enters when religions simplify mystical teachings to make them more communicable to the masses of humankind.