"First, you must know that the heavens, the earth, the watery plain of the sea, the moons' bright globe, the sun and the stars are all sustained by a spirit within; for imminent mind flowing through all its parts and leavening its mass makes the universe work. This union produced mankind, the beasts, the birds of the air and the strange creatures that live under the sea's smooth face. The life-force of these seeds is fire. Each of us finds in this world his own level."Let us co-opt majesty by paraphrase: When in the course of human events it becomes necessary for one group of people to dissolve the intellectual bands which have connected them to the paradigms of the past, and to assume a new understanding of the laws of nature, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to this separation.
- Virgil, The Aeneid VI
The argument of this chapter may be summarized into seven sequential
sentences as follows:
1 ) When examined carefully, things are not what they seem.
2) Physical reality is junior to the normal state of consciousness.
3) Scientific knowledge must change and grow in order to live.
4) The number of "exceptions" to the present paradigm requires change.
5) This change is towards the wholistic, mystic, and cosmic.
6) Paradigms exist which handle the "exceptions."
7) We need to decide whether to replace present paradigms with new ones.
Each of these allegations will now become a topic to be treated in order.
0.1) When examined carefully, things are not what they seem.
Nothing seems on the surface more reasonable than that matter is tangible, durable, and solid - "loose and separate" as Hobbs called it. Then under scientific investigation it turned out that
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matter was composed of little hard balls, - atoms, which combined in orderly fashion to form molecules. Then again under scientific investigation it turned out that the atom was not a hard little ball at all but consisted of a small nucleus and spinning electrons, with mostly space in between. Then the nucleus was found to consist of hadrons of different kinds, which in turn consisted of quarks, which seemed to be some kind of energy resonance, which didn't appear to exist separately, but only in combination. In short, there didn't seem to be any "material" in matter.
Nothing seems on the surface more reasonable than that the normal state of consciousness is the one in which mankind is able to apprehend the physical reality of nature through the five senses. In other words nature is there, and we are able to perceive it. But let us suppose for a moment that the statement is turned around and that nature is what the normal state of consciousness sees, in other words that nature is junior to the state of consciousness we are in, or to put it another way, that nature is the vivency of the normal state.
The fact that things are not at all what they seem has been the theme
of Gary Zukav's The Dancing Wu Li Masters, 1979. Marilyn Ferguson
in a review of this new book (Brain/Mind Bulletin 4:17, July 16,
1979) said:
As Zukav summarizes the difference between the two world views, the old physics worked toward a model of reality that could be visualized, even observed, and it tried to describe things, individual objects in space. It attempted to predict events. It assumed that there was an objective reality 'out there.' it claimed to be based on absolute truth, 'the way things really are.'(page 2)The new physics found a realm too strange to imagine or visualize. It concedes that there are aspects of reality that can never be observed directly and that the act of observing alters the reality. The new physics predicts probabilities, does not assume an objective reality apart from conscious experience and claims only to correlate experience rather than absolute truth.
He describes with detail and clarity the stunning implications of the theorem proposed by J. S. Bell in 1964. Bell's theorem, proved by other experimenters in 1972, should give pause to the most devout materialist. In a federal report in 1975, physicist Henry Stapp called it 'the most profound discovery of science.'
Bell's theorem was foreshadowed in 1935 when Einstein and two associates proposed an experiment which they believed a challenge to quantum logic. If the Copenhagen interpretation of quantum mechanics was correct, they said, then a change in the spin of one particle in a two-particle system would affect its twin simultaneously, even if the two had been widely separated in the meantime.Zukav (1979:90) quotes Stapp on the non-material aspects of physics: "An elementary particle is not an independently existing unanalyzable entity. It is, in essence, a set of relationships that reach outward to other things . . ." The wholistic aspects of all this are also emphasized by Stapp, (Zukav 1979:96): The physical world is ". . . not a structure built out of independently existing entities, but rather a web of relationships between elements whose meanings arise wholly from their relationships to the whole." And this leads Stapp to an inevitable conclusion, (Zukav 1979:105):This Einstein-Podolsky-Rosen effect became, as Zukav put it, 'the Pandora's Box of modern physics.' If true, it inadvertently illustrated an unexplainable connectedness between particles in two different places. The particle in area B would seem to know instantaneously the spin status of the particle in area A. This connectedness would enable an experimenter in one place to affect the state of a system in another place.
Einstein's challenge failed; quantum logic, however bizarre its implications, has proved invariably correct in its statistical predictions. Which leads us to the amazing Bell's theorem.
Paired particles are like identical twins in their polarity. If they fly apart and the polarity of one is changed by an experimenter, the other changes instantaneously.
'Bell's theorem,' Zukav said, 'not only suggests that the world is quite different than it seems, it demands it. There is no question about it. Something very exciting is happening. Physicists have 'proved,' rationally, that our rational ideas about the world in which we live are profoundly deficient.'
If the attitude of quantum mechanics is correct in the strong sense that a description of the substructure underlying experience more complete than the one it provides, is not possible, then there is no substantive physical world, in the usual sense of this(page 3)
term. The conclusion here is not the weak conclusion that there may not be a substantive physical world, but rather that there
definitely is not a substantive physical world.
Zukav (1979:135) quotes Nils Bohr as stating that quantum mechanics
entails "the necessity of a final renunciation of the classical idea of
causality, and a radical revision of our attitude toward the problem of
physical reality."
0.2) Physical reality is junior to the normal state of Consciousness
Instead of naively accepting physical reality as a primary "given", let us instead note that it is never apprehended except in the normal state of consciousness. It is, therefore, a product of the normal state, and junior to it. The supposed "durability" continuity and "thingness" of nature over time then would merely reflect durability, continuity, etc., in the normal state.
Indeed, the "maya" or illusion surrounding the individual in the normal
state of consciousness may be likened to a placenta which protects the
nascent ego from the outer world, but also restricts and constrains. In
the past, shamans, saints, and mystics have somehow escaped from this caul
to awake in a larger vivency; premature forms of this placenta-breaking,
like premature birth, may produce temporary disorientation, about which
we are elsewhere on record (1974: 188). Here we quote Lang (1967):
Most people most of the time experience themselves and others in one or another way that I shall call egoic. That is, centrally or peripherally, they experience the world and themselves in terms of a constant identity within a framework of certain ground structures of space and time shared by other members of their society.(page 4)However, religious ... philosophies have agreed that such egoic experience is a preliminary illusion, a veil, a film of maya - a dream to Heraclitus and to Lao Tze, the fundamental illusion of all Buddhism, a state of sleep, of death, of socially accepted madness, a womb state to which one has to die, from which one has to be born. The person going through ego-loss or transcendental experiences may or may not become in different ways confused. Then he might legitimately be regarded as mad. But to be mad is not necessarily to be ill, notwithstanding the fact that in our culture the two categories have become confused. The 'ego' is the instrument for living in this world. If the ego is broken up or
destroyed (by the insurmountable contradictions of certain life situations, by toxins, chemicals, etc.) then the person may be exposed to other worlds, 'real' in different ways from the more familiar territory of dreams, imagination, perception or fantasy.Capra (1975:88) puts it this way:True sanity entails in one way or another the dissolution of the normal ego, that false self competently adjusted to our alienated social reality.
Maya, therefore, does not mean that the world is illusion as is often wrongly stated. The illusion merely lies in our point of view, if we think that the shapes and structures, things and events around us are realities of nature, instead of realizing that they are concepts of our measuring and categorizing minds. Maya is the illusion of taking these concepts for reality, of confusing the map with the territory.Again, he pin-points the illusion to our time-bound egos (ibid:171):
All these relativistic effects only seem strange because we cannot experience the four dimensional space-time world with the senses but can only observe its three dimensional images. These images have different aspects in different frames of reference; moving objects look different from objects at rest, and moving clocks run at a different rate. These effects will seem paradoxical if we do not realize that they are only the projections of four dimensional phenomena, just as shadows are projections of three dimensional objects. If we could visualize the four dimensional space-time reality, there would be nothing paradoxical at all.As Zukav (1979:240) states:
If we can experience the most fundamental functions of our psyche, and if they are quantum in nature, then it is possible that the ordinary conceptions of space and time might not apply to them at all.
0.3) Scientific knowledge must change and grow in order to live.
Scientific thought differs from sects and cults in that it is and must be a body of constantly expanding knowledge. It cannot, like some religious systems, rest on a fixed system of belief. It grows not
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by disavowing its former hypotheses, but in extending them as they are seen to be special cases of ever larger hypotheses.
But humankind is not accustomed to change its belief systems easily. The old mores which have been used with regard to religious beliefs are unconsciously superimposed on scientific theories, so that it is not so much that established scientists come easily to accept new theories as it is that they age and die, and newer scientists without the same prejudices (but perhaps with different ones) take their place.
That there might be two kinds of physics is not such a unique idea as one might think. A small example of the same thing is seen in the difference between two kinds of subatomic particles, one set of which obey Bose Einstein statistics and the other Fermi statistics. These are called respectively, bosons and fermions. They differ because the fermion has net spin (which means that it has a magnetic field, and hence an electric charge). If this spin is somehow removed, then the difference is gone. But note what a major property is controlled by the difference. For the bosons can occupy two "slots" at the same time, while the ferminos cannot.
In a rather analogous way, when we through meditation or an altered state of consciousness remove the "spin" and hence the field and charge from ourselves, we may find that the physics which has heretofore restricted us to the Ordinary state of consciousness has been removed and that properties of Non-ordinary reality (such as levitation, bilocation, invisibility) and the like (siddhis) are manifest.
The poet, Holmes, sang, "Build thee more stately mansions, Oh, my soul."
If
we wish to live in a roomier house, we do not start in by dynamiting the
old one. Instead we plan where we can extend this room, alter that one,
and break through yonder wall. Similarly, if we wish to enlarge the edifice
of physics, we plan to save as many postulates as possible, to extend others,
and so to come to a new and roomier paradigm which will accommodate the
strange data experience has visited upon us. By extending the laws of conservation
from matter to energy, we have already enlarged our paradigm of physics;
perhaps we shall have to extend it again to gain the maximum benefit with
the minimum dislocation.
Let us imagine that John Dalton, the British 19th century
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physicist, and inventor of Dalton's atomic theory, were to come back
and engage in conversation with a particle physicist. Let us review his
hypotheses:
1 ) Matter is made up of small, indivisible particles called atoms.
2) The atoms combine in chemical combinations to form molecules.
3) The ratio of combination is always that of small whole numbers.
Let us now specify examples in modern physics which are almost opposite
to Dalton's premises:
1) Quarks
2) Plasma theory
3) DNA
But let us note, that even though modern physics comes to far different
conclusions than Dalton's, it represents the end product of graduated growth
spurts from his premises, which are now seen as very special cases of a
much wider field.
If this sort of advancement and wider understanding can happen in a little over a century in physical science, is it not conceivable that a similar enlightenment can occur in the area of metaphysics?
0.4) The number of exceptions to the present scientific paradigm requires change.
We live in an age of revolutionary thought; in our own lifetime we have seen Einsteinian mechanics supplant Newtonian, and the views of Planck and Heisenberg upset all of previous physics. If this were not enough for one century, now science is plagued with anomalies whose increasing frequency and disturbance require the kind of epicycle building that the frantic Ptolemians indulged in just before the advent of Copernicus. Among these are:
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1) The discontinuity as opposed to the continuity in nature, (quantum);
2) The complementarity and the Heisenberg uncertainty principles;
3) The quark theory (Quarks do not seem to have material properties individually);
4) The number of disfavored ideas which have become standard and continuance of same (e.g., continental drift);
5) The peculiar development of inventions which seem to parallel our model of man (no end to them);
6) The number of very bright men espousing the psychedelic hypothesis;
7) The compatibility with science of some of the psychedelic hypotheses which merely adjoins what is presently known in an orderly way.
Indeed classical physics was mortally wounded by the quantum theory,
and even scientists realize there is need for a new paradigm. Says Brownoski
(1973:364):
... New ideas in physics amount to a different view of reality. The world is not a fixed, solid array of objects out there, for it cannot be fully separated from our perception of it. It shifts under our gaze, it interacts with us, and the knowledge that it yields has to be interpreted by us. There is no way of exchanging information that does not demand an act of judgment ...
Zukav (1979:271) points out that: quantum phenomena may be connected
so intimately, that things once dismissed as occult could become topics
of serious conversation between physicists.
Kuhn (1967) in The Structure of Scientific Revolutions gives a useful model of the paradigm shift which goes on during the revolution. The old paradigm embraces a believed postulate (such as "not more than one parallel to a line through an outside point"). Behind such a postulate there is a kind of world-view (here Euclidean geometry). Daring innovators (such as Riemann) now question the necessity for this paradigm and propose that there are exceptional cases where it does not hold. These exceptions in turn become the foundation stones for a new set of postulates (which develop a new non-Euclidean geometry).
Shyman (1976) in discussing the same problem declares (p. 19):
Paradigm change completes the picture of a scientific revolution. To review: an anomaly develops and grows as model(page 8)
and reality refuse to be brought together. When the anomaly has resisted repeated attack, a crisis develops. The paradigm must be changed, since the foundations are at fault. A chaotic period follows during which the new paradigm is sought. When a new one is found and accepted, the revolution is complete and the new order takes over. The new paradigm must be able to explain the anomaly that caused all the trouble in the first place ...
Whatever the fundamental units the world is put together from, they
are more delicate, more fugitive, more startling than we catch in the butterfly
net of our senses.
0.5) This change is in the direction of the wholistic, the mystic and the cosmic.
Nineteenth century positivistic materialistic science which regarded
things as "loose and separate" has been changing by virtue of the discoveries
of the scientists themselves in the direction of the wholistic, the mystic,
and the cosmic. The breaking of the conservation of matter theory, and
the supplanting of classical mechanics by both the theory of relativity
and the quantum theory have been landmarks in this development. Great names
such as Einstein, Bohr, Planck, Heisenberg, and Schoedinger, to name but
a few, have been associated with this change.
Some specifics:
1 ) In place of "loose and separate" everything seems connected to everything else;(page 9)2) In place of an observer and an experiment, each independent, we have situations where the observation and measurement affects the experiment;
3) In place of absolute time and space, we have relative space/time which may under some circumstances interact;
4) In place of the theoretical possibility of exact measurement, we have, at a certain critical level (Planck's "h") an indeterminacy principle;
5) In place of our conception of waves as waves, and corpuscles as little balls, we have an intuitively impossible situation (the complementarity principle) where each behaves like the other under certain cases;
6) In place of material objects which exist in their own right, we have quarks which exist only in triplets.
Zukav (1979:331) concludes: "We are approaching the end of science
... The end of science means the coming of western civilization ... into
the higher dimensions of human experience."
0.6) Paradigms exist which handle the exceptions.
6a) Hologram Theory
A hologram is an interference pattern (which looks like contour lines
or a moire screen) on a photographic plate, caused by the alternating reinforcing
and canceling effects of two laser beams, one direct from the laser (the
reference beam) and the other reflected from an object (the object beam).
(See
Figure 0-1.) When laser light shines on any part of this interference
pattern, a virtual (apparent but not real) image in three dimensions
appears in the same relative spot as the original object stood. Holography,
which most of us have seen in exhibitions, has the unique property that
any part of the hologram contains all the information (hence the
name). The hologram, which is a matter of physical optics, furnishes us
with a very powerful analogy, known as the Pribram-Bohm hologram model
of ultimate reality. For the latter we quote from Ferguson (1977:3):
Neuroscientist Karl Pribram of Stanford and physicist David Bohm1of the University of London have proposed theories that, in tandem, appear to account for all transcendental experience, paranormal events and even 'normal' perceptual oddities. The implications for every aspect of human life, as well as for science, are so profound that we have dedicated an issue to the subject.(page 10 )This breakthrough fulfills predictions that the long-awaited theory would (1) draw on theoretical mathematics; (2) establish the 'supernatural' as part of nature.
The theory, in a nutshell: Our brains mathematically construct 'concrete' reality by interpreting frequencies from another dimension, a realm of meaningful, patterned primary reality that transcends time and space. The brain is a hologram, interpreting a holographic universe.
Figure 0-I THE HOLOGRAM MODEL OF ULTIMATE REALITY
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We do not have here the time nor space fully to investigate the implications
of hologram theory. This has been excellently done by the symposium issue
of Revision 1:3 (Summer-1978), and also by the McKennas (1975:38-51).
But it is one thing to find holography in optics, and another to find it
in brain function. Pribram (1969:77) feels that certain brain functions
make it possible (see McKennas 1975:43). Coherence and harmonics have also
been mentioned. We quote the McKennas (1975:46-7):
The constructs of the mind are, by and large, couched in symbols; even 'raw' sensory data is seldom experienced without symbolic interpretations, associations, and judgments. This tendency of the mind to symbolize, to organize experience into meaningful, coherent pattern, is indicative of its ceaseless effort to somehow 'encompass' reality, to construct a suitable model of self and world. This quality of mind is seen best of all, however, in the dynamics of unconscious processes, in dreams, vision, and trance; indeed, the individuation process in Jungian psychology represents an attempt on the part of the unconscious to construct a totality symbol which both encompasses and defines the self and the world in relation to the self. Jung has shown in numerous works (cf. 1952, 1959) the important role played by mandala symbolism as a means for expressing the underlying order of psychic unity and totality. This property of symmetrical, mandalic organization is found universally in all artifacts of human thought, from the most abstract metaphysical systems to the commonest objects of everyday use, and it, indeed, appears to be intrinsic to the organization of the psyche. May not this proclivity of the mind to elaborate symbolic totality metaphors be reflective of the holographic structure of the psyche:(page 12)The unformed archetypes of the collective unconscious may be the holographic substrate of the species' mind. Each individual mind-brain is then like a fragment of the total hologram; but, in accordance with holographic principles, each fragment contains the whole. It will be remembered that each part of a hologram can reconstruct an entire image, but that the details of the image will deteriorate in proportion to its fragmentation, while the overstructure will remain. Out of this feature of holography arises the quality of individual point of view and, in fact, individuality itself. If each mind is a holographic medium, then each is contiguous with every other, because of the ubiquitous distribution of information in a hologram. Each individual mind would thus be a representation of the 'essence' of reality, but the details could not be
resolved until the fragments of the collective hologram were joined.
Anderson (1977) in a brilliant paper, "A Holographic Model of Transpersonal
Consciousness," traces in detail the importance of their view. After discussing
the optical aspects, he turns to possible holograms in the brain, in which
he says in part:
The holographic nature of the brain is further evidenced by the fact that the visual image system is sensitive to spatial frequency patterns (that is, the coarseness or fineness of texture) in the environment. In addition, the holographic view of memory and perception accounts for the brain's seemingly limitless capacity to store information. The holograph also provides a means by which associative memory might occur (Pribram, Nuwer, and Baron, 1974). The light from one object may be used as the reference beam for a second object and thus may be used to obtain the second object's image. Since more than one such "association" may be stored on a single plate, the similarities between the hologram and the operations of the brain seem quite striking. For example, a thought of a certain place may remind you of someone you knew there, and more than one such association may be stored in the brain.If sensuous reality consists of a hologram illusion, then it should be possible under certain exceptional conditions for it to dissolve and reveal a hitherto concealed underlying reality. But this is precisely what both mystics and scientific investigators have been telling us. Consider the following from the latter (Coblenz 1954:219):
If these considerations and data are studied thoroughly, the hologram hypothesis can seem quite enticing.
I believe that in some mysterious manner the veil over the normal confusions of life is sometimes drawn aside, to reveal to competent clairvoyants the pattern of a deeper reality, which we cannot comprehend, because we attempt to perceive and interpret it through preconceived notions and according to the prejudices, superstitions and other intellectual deficiencies of which we are largely unaware.If we reread Plato's famous model of the cave (Plato, 1956: 312-16) in the light of the hologram theory, it is obvious that they talk the same language. In both cases there is a projection of substance onto a screen medium, which projection appears real but in
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fact is virtual. Equally compelling in its accuracy is Plato's account
of him who by some means is able to turn and so see the real objects whose
projections are on the cave wall. "He would be puzzled and believe that
what he saw before was more true than what was shown to him now (p. 313)."
And further: "Looking toward the real light would hurt his eyes and he
would escape by turning away," (how like this is to the Bardo Thodol!).
Finally: "And when he came to the light of the sun, the brilliance would
fill his eyes and he would not be able to see even one of the things now
called real." (Compare with any account of mystic experience.)
Plato concludes this dialog of Socrates:
Finally, he would most easily look at shadows, after that images of man and the rest in water, lastly the things themselves. After this he would find it easier to survey the night heavens rather than by day the light of the sun . . . Then we must apply this to all we have been saying: the world of our sight is like the habitation in prison; the firelight there to the sunlight here. The ascent of view of the upper world is the rising of the soul into the world of mind. (p. 315)
Let us imagine that a holographic image is observed, but that for
reasons unknown the illusions which formed the hologram are temporarily
at least partly dissolved. What will then be seen? First, obviously, would
be the strong coherent light of the laser reference beam which might appear
blinding. (Evans-Wentz 1960:89ff speaks of "the clear light of the Void"
as blinding to most individuals.) Secondly, there would be an expansion
of knowledge (as when one awakes from a dream or sees in a theatre the
backdrops lift and a much larger set come into view: it is essentially
the comprehension of a larger gestalt). Another startling example would
be when one in a train or plane views another similar vehicle and at first
thinks that one is moving, but actually one then realizes with a start
that it is the other vehicle which is in motion. There would be, as it
were, a dissolution of the ordinary and previous supposition, or perhaps,
better stated, the superposition on it of something more real and extraordinary.
Anything part of that first illusion (such as time) would be transcended
(e.g., Happold: 1970: pp. 45, 129, 130, 134). Thirdly, the constituent
parts of the holographic image would be integrated into a kind of wholeness
or oneness.
As we reinspect the previous paragraph, it must become
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obvious at once that what is being described is none other than mystical experience. Of all the incidents open to the human mind, it and it alone fits the descriptions. We may hence redefine mystic experience as the non-holographic (that is direct) experience of ultimate reality, and conversely, non-mystic (ordinary) experience as the holographic experience of reality.
While hologram theory in itself is enough to explain all the anomalies which parapsychology presents to science, since it asserts that what we see is a world of effect and not cause - a virtual image, really an illusion - we should take note of some other, perhaps less global paradigms which may be of interest.
6b) The vacuum or zero-order state: order and entropy.
In a state of disorder and asymmetry (which is our present condition), it is very difficult to imagine and intuit the properties of a state of order and symmetry. In a state of some disorder (heat or entropy in physics), statistical laws hold, which means the normal curve or law of averages is in operation. But in a state of order this is not true; when the law of averages does not operate, miracles are possible. In physics under conditions of high order and low entropy, the microscopic order in the atoms may become (as in crystals) macroscopic and, hence, visible. For quantum mechanics laws obtain in the atom, whereas statistical laws obtain in our everyday physical interactions.
The "zero-order" state or state of maximum symmetry and least excitation
in an atom (or indeed anything else) may be conceived as a proto-existence
in a vivency of higher dimensions called by us the realm of all possibilities.
As the electron is excited, symmetry is broken, and matter in its usual
form becomes apparent. As Orme-Johnson and others say (Orme-Johnson 1977:712):
The parallel between the quantum field theory of effortless creation and Maharishi's theory of sanyama continues in that both involve symmetry breaking. (i.o.) The creation of a Goldstone boson takes place whenever the influences involved are such as to produce a spontaneous change from a more homogeneous state to a less homogeneous state.
As Domash (Orme-Johnson 1977:30): continues:
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In quantum physics the vacuum state contains no real matter or light yet has in it (through the uncertainty principle) all possible matter and light in the form of so-called 'virtual particles' or 'zero-point' fluctuations. Likewise, the state of pure consciousness is said to contain all possibilities, to be a state of pure potentiality in the sense that it is empty but lively.2One could quip that general order in the general state, when symmetry is broken, may become particular order in the particular. And we are reminded again of Brown's statement (1972:v) that, "A universe comes into being when a space is severed or taken apart." Manifestation in the material and categorical may then represent the furthest extension of spirit when symmetry and order have been withdrawn, and the siddhis seen in rare physical states may represent a semblance of order and symmetry remaining in a restricted area after general symmetry is broken.
As Schroedinger (1944:69) puts it:
The physicist is familiar with the fact that the classical laws of physics are modified by the quantum theory especially at low temperature. There are many instances of this. Life seems to be one of them, a particularly striking one. Life seems to be an orderly and lawful behavior of matter, not based exclusively on its tendency to go over from order to disorder, but based partly on existing order that is kept up.
To the physicist ... I could hope to make my view clearer by saying: The living organism seems to be a macroscopic system which in part of its behavior approaches to that purely mechanical... conductivity to which all systems tend as the temperature approaches absolute zero and the molecular disorder is removed.6c) Time-Bound States vs. Time-Free States
The first fetter from which consciousness needs release is time. Whereas our cognition of each dimension of space is full and extensive in two directions, our perception of time is partial, for it has a one-way arrow. Indeed, in one sense, time is imaginary space, since mathematically time is to space as "i" (the square root of minus one) is to one. It is not easy to divest our thinking of
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this time-bound fetter, since even our language is made up of tensed verbs.
The transcendence of time occurs in two modes: magiscule (or the experiencing of large areas of time compressed as it were), and miniscule (or the experience of microscopic instants of time, expanded as it were). Let us examine these two in order.
If the numinous (which is beyond time) is to be experienced by us in time, it must be perceived as a series of periodic cycles or recurrences. An old and familiar form of this relationship is seen in the myth and ritual annual seasonal changes. We quote from work elsewhere (Gowan 1975:206) on the "durative topocosm", which is to the ritual celebrating it as climate is to weather:
"Gaster (1959: 11) traces the origin of myth as 'a sequence of ritual
acts, which . . . have characterized major seasonal festivities.' These
as he explains (1959:9) are 'derived from a religious ritual designed to
ensure the rebirth of a dead world.' He elaborates on the central thesis
(1959:17) as follows:
Seasonal rituals are functional in character. Their purpose is to revive the topocosm (i.o.), that is, the entire complex of any given locality conceived as a living organism. But this topocosm possesses a ... durative aspect, representing not only actual and present community, but also the ideal of community, an entity of which the latter is but the current manifestation. Accordingly, seasonal rituals are accompanied by myths which are designed to present the purely functional acts in terms of ideal and durative situations. The impenetration of myth and ritual creates drama. . . . What the King does on the punctual plane, the God does on the durative ... The pattern is based on the conception that life is vouchsafed in a series of leases which have annually to be renewed.
"it would be difficult to state more clearly and concisely the central
motivating elements of myth than has here been done. The concept that the
topocosm needs to be renewed like an annual lease, and that since it exists
on the transcendental (durative) level, it can be affected as if in sympathetic
magic on the temporal (punctual) level, and finally that it is a living
organism amenable to the efforts of man, is both good anthropology and
excellent psychology regarding man's parataxic relationship to the numinous
element."
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Schlipp, (1949:114) quotes de Broglie:
In space-time everything which for each of us constitutes the past, the present, and the future is given en bloc . . . each observer as his time passes discovers, so to speak, new slices of space-time which appear to him as successive aspects of the material world, though in reality the ensemble of events constituting space-time exist prior to his knowledge of them.
But time may be experienced, at least by the subconscious mind in
greatly expanded form. We know that many atomic reactions take place in
nano-seconds. Evidently this is the level at which the next higher realm
operates. Consider the following enlightening quotation from Wilber (1978:53-5):
No matter how much we may detail the historical (ontogenic and phylogenic) aspects of the spectrum of consciousness, these details remain, in my opinion, purely secondary. For without any doubt the most important aspect of the spectrum is that the entire sequence of evolution is entertained now, moment to moment to moment, not once but thousands upon thousands of times. In this present instant we unceasingly re-create the entire spectrum with all its levels and potentials. Moment to moment, through the various forms of resistance that operate on different levels - from the basic ignorance (avidya) in the Buddhist sense to concrete repression in Freud's sense - we narrow, restrict, and constrict our basic awareness from prior unity consciousness to successively evermore impoverished, fragmented, and isolated forms. From absolute Self to illusory ego, through all sorts of stages, moment to moment to moment ...(page 18)This moment-to-moment evolution is nothing but the process of microgeny, which in orthodox psychology is the study of the immediate unfolding or micro-evolution of a psychological process or form ...
From our point of view, however, microgeny is not just, nor even primarily, a moment-to-moment unfolding of conscious states from physical and physiological stimuli, but a moment to-moment evolution of the separate self out of unity or nondual consciousness (the Brahman-Atman). In this moment and this moment and this, an individual perpetually, if unconsciously, manufactures various substitute selves out of prior, open-ground consciousness ...
When you start to think about all this, the whole situation is truly astounding, for the implication is nothing less than this: in this moment, and this moment, and this, an individual is Brahman, the Godhead, the Dharmakaya - but, in this moment and this moment and this, he ends up as John Doe, as a separate self, as an isolated phenomenon apparently bounded by other isolated phenomena. Put rather poetically, at the beginning of this and every moment, each individual is God; but by the end of this same moment - in a flash, in the twinkling of an eye - he winds up as an isolated ego.For further views on this matter, we quote from Gowan, 1974:44-45:
"According to Evans-Wentz (1960:31) the Tibetian belief is that as the human being dies and the individual psyche is reabsorbed into the Spirit of Man, there is a review or recessional of the periodic stages in inverse order. First comes the vision of the Clear Light of the Void (our ninth stage), then the Clear Light somewhat obscured (the eighth stage), then the vision of seven peaceful (affective) deities (aspects) and then the vision of seven wrathful (cognitive) aspects."
Evans-Wentz (1960:31) tells us:
Definite psychological significance attaches to each of the deities appearing in the Bardo Thodol; but in order to grasp it, the student must bear in mind that . . . the apparitional visions seen by the deceased . . . are not visions of reality, but nothing more than the hallucinatory embodiments of the thought-forms born of the mental content of the percipient; or in other words, they are the intellectual impulses which have assumed personified form in the after-death dream state.
He goes on to distinguish between the two orders of deities:
The peaceful deities are the personified forms of the sublimest human sentiments which proceed from the psychic - heart center ... Whereas the peaceful deities are the personification of the feelings, the wrathful deities are the personification of the reasonings, and proceed from the psychic brain center. (In psychological language - the affective and the cognitive).(page 19)
After the final appearance of the wrathful deities the deceased is frightened into wishing for rebirth, and is driven to seek a conceiving womb. Thus starts the cycle over again. The fit between the life processional or development through the stages, and the after-death recessional back through them in reverse order to rebirth (if the Clear Light is not grasped) is a remarkable example of the goodness of fit between ancient Eastern mysticism and modern western psychology, confirming the validity of both.
Evans-Wentz describes the Bardo apparitions which appear after death;
first come the peaceful (affective deities).
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Then come the wrathful (cognitive) deities.
In comparing this Bardo vision with the inverse of the developmental stages in life, one should note several remarkable correspondences:
1) The Bardo Thodol defines two orders of deities and states that both are hallucinations of the mind, one being sprung from the sentiments and emotions (affective) and the second being sprung from the intellect (cognitive).
2) There are seven visions in each corresponding to the stages one to seven in reverse.
3) In the peaceful deities, some actual correspondences with stage characteristics can be noted (see above).
An even more interesting issue has to do with comparisons between the Buddhist view of the Bardos after death (EvansWentz 1960), (Gowan, 1974:44-45), (Wilber, 1978:57ff), as seen in the Bardo Thodol, and Western developmental stage theory. Developmental stage theory seems to be the processional of life,
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and the post-mortem bardos the recessional. Or, to look at things like
a monopoly game, the cycle of birth is like trying to go around the board
and back to "Go" during the period of a single life: only the saints get
the $200, the rest of us recess back through the bardos to have another
probably futile try. Not only is there a close fit between the deities
and the stages, but the peaceful and wrathful deities of the East correspond
nicely to the
affective and cognitive stages of the West. It was Durr (1970:89) in
a book on poetic vision who brought this to our attention.
In Trance, Art and Creativity, (1975:247) Table VI-4 was presented showing development in terms of jhanas (or levels of knowledge). If this table is compared with Table 0-2, (Gowan 1974:51), a complete picture of developmental process is obtained at least from the personal view. One may also look at this progress from a transpersonal view, as does Wilber (1978:58), given here as Table 0-3. It is easy to see that the outward devolution corresponds rather clearly to the first five stages of the Periodic Table 0-2, while the involutionary return path corresponds to the higher periodic stages, and the jhanas in Table VI-4. The reader is urged to make this comparison.
6d) Resonance, vibrations, and periodicity3
Let us imagine an estate of order in the numinous realm. (We use state rather than event, to signify that the meta-event is outside time, and we use estate rather than state to emphasize that the noun is being used with a transcendental meaning.) Let us suppose that the idiosyncratic aspects of this estate are to be manifested in our realm; how shall this be done?
A little thought will reveal that timelessness will appear as multiple recurrence, as if the same thing continued to be experienced. The order will make these appearances regular both in time (the wave frequency), and in magnitude (the wave amplitude); we now have vibrations of a given periodicity and strength. If such vibrations have the same frequency as other vibrations somewhere else, harmonic sympathetic vibration is set up between them, and a state of resonance results. All of these concepts are very important in explanation of a number of transcendental effects.
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TABLE 0-2. THE ERIKSON-PIAGET-GOWAN PERIODIC DEVELOPMENTAL STAGE CHART
TABLE 0-3: MICROGENY IN THE MATURE ADULT
(page 22-23)
David Wechsler (1974:170-1) analyzed this subject thusly:
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We now come to the possible physical equivalent of what we have termed insightful or intelligent behavior: namely, the event or the events that take place in the brain when an individual may be said to perceive ...With the foregoing as a point of departure, it would seem that insight as a physical fact could be intelligibly described as a collective response of the elementary systems in cortical cells in one or another region of the brain. This interaction must be conceived as occurring not through the transmission of impulses, in the manner classically postulated, along axons or nerve trunks, but rather as a resonance phenomenon.
The resonance with which we are most familiar is the kind manifested in the re-echoing of sounds through reflection or its prolongation through reverberation. It is the response of a system or object, such as a tuning fork, having a given vibrating frequency to another periodic stimulus or vibration of the same of nearly the same frequency. Similar phenomena characterize the reinforcement and impedance conditions of electric circuits, but perhaps what would be immediately pertinent for our conceptualization of mental processes are the behavioral properties of the individual elementary particle. One of the most important of these is the property of quantum mechanical resonance. The quantum mechanical resonance of an elementary system differs in a basic respect from the performance of macroscopic bodies such as, for example, the prongs of a tuning fork. In the latter, the reinforcement of sound vibration results from a simple addition or superposition of one series of amplitudes onto that of another. In the case of quantum mechanical resonance, 'the separate wave components are no longer considered as existing independently. The resultant amplitude formed by superposition of other states is not a simple sum of the amplitudes of the interacting components. The wave interaction of one set of particles with another results in a new state or system' (Stern, 1956).
In the light of the foregoing I suggest that mental events in the brain consist of the creation of successive molecular systems when activity in any one group of cells is reinforced or inhibited by the reverberation to particles in some other group of cells. Mental phenomena are patterns of such resonances, or recurring quantum mechanical systems, activated in one or another part of the brain. Insight is the perception or psychological equivalent of a certain type of resonance: the type that happens to have meaningful implications for the individual experiencing it. Intelligence is a sequence of such insights leading to purposeful or practical behavior.
The McKennas (1975:76) believe that this resonance is due to electron spin in the molecules of the brain. They theorize (P. 92-4) that the electron spin in tryptamines cancels the charge transfer of the metabolizing harmine, causing it to lose electrical resistance, and behave for a microsecond as a superconductor. In this way the material stored in the DNA neurogenetic material may be made available to consciousness, somewhat similar to the manner of a broadcast from the harmine DNA circuit. In the synthesis of tryptamine, one of which is serotonin (p. 97) ". . . may be one of the many possible resonate transmitters of the information hologram stored in DNA."
Anderson (1977) in a particularly brilliant summation combines holographic
and resonance theories:
So far we have attempted to show that the brain is holographic in nature in both the implicate and explicate orders. It is this conceptualization that provides a key to the nature of transpersonal consciousness and its relation to personal consciousness.(page 25)First let us ask: 'What state of mind and brain often precedes and accompanies insights and glimpses of unitive consciousness?' Almost invariably there is a stilling or emptying (Kapleau, 1965) of the mind and an accompanying regularity and slowing of the brain wave in which alpha or theta is produced (Green and Green, 1977). Normally our attention hops from one thought or event to another, and the brain displays rapid, irregular beta waves (Kasamatsu and Hirai, 1973). As one develops meditation, however, the mind is no longer distracted by the flow of images and becomes quiet. When this occurs, the brain seems to be less active. It is at this point that resonance can take place between the brain's explicate holographic structure and the implicate holographic structure. This resonance is analogous to the resonance occurring between two tuning forks. If the molecular structure, shape, and size of the tuning forks is such that they produce the same frequency of sound when struck, then, if the forks are placed near one another and one of them is struck, a similar vibration will be elicited from the other fork. This resonance is made possible by the structural similarity between the two forks. Similarly, in the case of personal and transpersonal consciousness, the resonance between the holographic structure of the brain and that of the universe is due, in part, to the structural similarity. The resonance allows for the transference of information from the implicate order to the explicate order. Since the entirety
of the explicate order is encoded throughout the implicate order, the resonance provides personal consciousness with access to all knowledge.This, however, is not wholly true. If it were entirely true, then one would expect various highly enlightened individuals to have written out in all its rigor Einstein's theory of relativity, and the DNA code, centuries ago. The access personal consciousness has to the implicate order is limited by a residue of memories, both recent and long term, that remain encoded in the cortex. This residue of memories has a particular configuration which, like a 'reference beam,' allows the explicate holographic structure of the brain to resonate with only a small subset of the information in the implicate structure, that is, only that information which is directly relevant to the memories.
When a numinous thought form is to be actualized in our world of
experience, despite its specific nature, its non-categoricalness dictates
that it be experienced in multiples: which may be distributed over either
space or time. (If distributed over both, the coincidences will hardly
be noticed.)
Thus with regard to accidents, the result may be a series of similar accidents at the same or near times in widely separated spots, or they may be a series of accidents in the same spot over various times. What appears determined is the thought form (often with amazingly coincidental specifics), but the results are at least partly under the control of the wise/brave utilization of humans connected with the situation at the time of occurrence versus stupid/unintelligent action in the crisis.
We notice such coincidences with regard to dramatic events, but similar ones exist in creative thought forms. When the zeitgeist is opportune, the same non-categorical impulse will be manifested in several dedicated scientists, artists or researchers at the same time in different places, and they will each add an idiosyncratic flavor to a common discovery or new idea.
Jung (1960) in a booklet called Synchronicity, first explicated this multiple effect in passing from the non-categorical to the categorical, but despite his own experiences with it (p. 28), and 22 examples of it (pp. 14-15), he was unable to account for the reason developed here.
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6e) The void (absolute), the realm of potentiality, and the world of
manifestation.
We introduce this theory here, although further explication of it must
wait until Chapter VII. In line with the triplicity of substance, the Avatamsaka
Sutra tells us that Buddha (here taken to mean All That Is) has a threefold
body:
1) an aspect of Essence (dharma-kaya)
2) an aspect of potentiality (sambhoga-kaya)
3) an aspect of manifestation (nirmana-kaya)
Essence appears to our consciousness simply as "voidness: or sunyata,
(emptyness)," and we delay any further discussion of it until later on.
It is the relationship between the level of potentiality and the level of manifestation which is useful to develop at this stage. This theory hypothesizes a multi-dimensional plenum of all possibilities, where thoughts and images take the place of things on our level. While there is pressure for each of them to manifest, only one out of each set is enabled to do so. We can gain access to this higher realm through dreams and in right-hemisphere creative imagery. It is the abode of the etheric body as well as of archtypes, myths, and ritual; hence, it is the generating area for what we see in a world of effect. It is also the environment of altered states of consciousness. We can, therefore, roughly stereotype the left hemisphere as the one attentive to the world of manifestation, while the right hemisphere is attentive to the realm of all potentiality.
6f) Photon-quenching
Bearden's (1977) theory hypothesizes that it is precisely the photons in the one octave spectrum of vision which quench constant tulpoid activity and pressure from the realm of all potentialities to manifest here. Indeed, from an evolutionary aspect, life on earth has evolved because in this octave its vision is secured from this kaleidoscopic realm and is safe in the physical world of material manifestation. When such light is absent (at night) or when reversed (as by the full moon), psychic phenomena find a lowered manifestation threshold and, hence, are more often seen.
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6g) Prigogine's Theory of Dissipative Structures4
A Belgian chemist, Dr. Ilya Prigogine, was awarded a Nobel prize in
chemistry in 1977 for his theory of dissipative structures. According to
Brainl/Mind
Bulletin (May 21, 1979), this theory states that "Order emerges because
of entropy not despite it":
The more complex a structure, the more energy it must dissipate to maintain all that complexity. This flux of energy makes the system highly unstable, subject to internal fluctuations - and sudden change. If these fluctuations or perturbations reach a critical size, they are amplified by the system's many connections - and can drive the system into a new state even more ordered, coherent, and connected. The new state occurs as a sudden shift.
The brain is such a complex structure, and the theory hence explains
both the suddenness of altered states of consciousness, and the increased
insights into them. Society, itself, is another such complex structure.
There a creative minority can cause an escalation into a new order.
Prigogine's model also is compatible with the holographic paradigm. The dissipative structures may represent the way Bohm's implicate components of reality become explicate, that is, how changes take place from the level of essence to the level of potentiality and finally to the level of manifestation.
Editor Ferguson (B/M Bulletin 4:13:4) concludes: "The more complex a system, the greater its potential for self-transcendence: its parts cooperate to reorganize it. The brain is its own evolutionary tool." And again (The Research Reporter 3:3:3, Spring 1979), she says: "Pribram suggested that the dissipative structures may represent the way the "implicate" aspects of reality become "explicate" - that is, how they manifest in time and space from a timeless, spaceless primary order."
Let us hypothesize that the holographic theory of the universe is correct and that there does exist an anterior realm of potentiality which is the home of archetype, myth, dream, creativity, in which thoughts exist as things, a whole dimension larger than this one, and whose presence explains much that is now not comprehended by science. Let us further imagine that all-wise cosmic intelligence desires to establish the rules regarding the
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interaction of human beings with this realm. Would it not be reasonable
to assume that the following might be established:
1 ) Mankind has refuge from this realm in daylight spectrum, and in the normal state of consciousness experienced by the left hemisphere.2) Mankind has, however, access to this realm through the right hemisphere as the percipient of non-ordinary reality through altered states of consciousness.
3) Man has dominion over which of the potentialities of the expanded realm will be manifested in this realm.
4) Right hemisphere imagery is the vehicle through which incubation is able to produce creativity or healing.
0.7) We need to take a more careful look.
Let us imagine that a passenger train is running along a straight track on one side of which there is an indefinitely long, high wall. The setting sun throws moving shadows of the train and its passengers onto the wall. You are now asked if the shadows explain the phenomena of the moving train and its occupants.
We are, of course, back to the "cave" analogy of Socrates and Bacon when asked the question: "Do scientific and essentially rational explanations (such as those in this book), actually "explain" the phenomena they discuss, or do they merely describe it and analyze it so that it can be understood by our minds?" In one dictionary sense of "explain" (i.e., to make intelligible), they probably do; but in a deeper sense of connecting cause and effect, they seem to leave something to be desired.
As the train homologue indicates, there is a relationship between the action of the train and the moving shadows. But the shadows are a two-dimensional effect of the causes which animate the train and its passengers. They may help us somewhat to understand their movement, but they can never completely account for the whole activity or give us the primal causes for it.
To be more specific, let us suppose that a lady with an old-fashioned hat and her adolescent daughter, hatless and with short hair, are therein observed by their shadows. The lady's shadow is more idiosyncratic, and we can still identify her as she walked around the car. Her daughter, however, becomes indistinct as she
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turns her head or moves about. Only when we see her stationary silhouette can we be sure it is she. Now transfer this analogy to the larger world scene. A scientist would say that the two systems (i.e., the lady and her daughter) behave differently, that is, obey different laws. The one remains relatively constant and identifiable. The other appears and disappears as if by magic. But all this is due merely to our misguided interpretation in two dimensions of cause which is three-dimensional in nature. Can it not be that our misguided interpretation of nature partakes of the same partiality?
In the metaphor of the divided line (Raven J. A. Classical Quarterly July 1953, p. 22-32), let AB = images (shadows), let AC = objects (things), let CD = thought or ideal images (such as those in geometry), and let DE = dialectical thought ideals (beauty, truth, goodness). Then CE/AC = DE/CD = BC/AB, whence BC = CD, and is the mean proportional between AB (images) and DE (ideals). Hence, conjecture is to belief as understanding is to the exercise of reason. The ratio of the proportion is that as images are the shadows of things, so thought images are the shadows of ideas. In this context recall Socrates in the Symposium: ". . . In that communion, he would bring forth not images of Beauty, but Beauty herself . . ." Or to put it more modernly, using the Pribram-Bohm holographic model: AB is the holographic (virtual) image of the real object (AC), all this being in sensory reality; but this is the same ratio, in ultimate reality, as thought images (which are holographic reproductions (CD) of ultimate reality (ideals, (DE)). The relationship between AB (images or shadows) and DE (ideals or primal causes) is very much the relationship between the train shadows on the wall and the primal causes of them.
We have now examined a number of possible paradigms, all allowing for a more expanded view of physics than has previously been the case. We do not insist that these are sufficient for the data developed here and elsewhere (1974, 1975), but we suggest that they may be necessary.
We must always remind ourselves that not only is our intuition (since time and space bound) not able to handle adequately the relationships in a larger vivency, but even our language does not contain the expanded nouns and the untensed verbs which adequately define the enlarged relationships in a higher realm. Let us look at some of the problems more in detail.
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If everything in the physical world is but the holographic (virtual) image of some anterior substance, then every thing, event, person or entity (TEPE) has a para-mundane or para-logical essence in that it is non-categorical and, hence, incapable of being fully explained by any syntaxic knowledge no matter how refined. For any discipline of syntaxic knowledge will present a categorical (one discrete and particular aspect), of the metaphysical TEPE, and for every TEPE there is more than one aspect. (Like the elephant and the blind Hindus.) Each view (like each kind of flat projection of the globe) will have certain strengths and corresponding weaknesses. The concept of categoricalness, so useful in cognitive discourse, is only a temporary crutch for the developing ego.
It follows that there is an infinite regression of constructs to explain the physical universe (or anything else), and that while each succeeding construct gets us nearer the truth, no such construct will ever finally reach ultimate truth. Furthermore, for every construct which attempts to get near the truth (the wave theory of light), there will be found a complementary or antithetical construct (corpuscular theory of light) which appears paradoxical, thus demonstrating the non-categorical nature of the metaphysical substratum.
Constructs are, hence, maps of the terrain, useful in orientation and guidance, but by no means to be confused with reality. Like each map, each construct has certain disadvantages. Experience is the ineffable reality; our constructs are our fallible and imperfect and incomplete perceptions and knowledge of experience - in other words, a single categorical impression of a noncategorical experience.
While it is probable that absolute knowledge about ultimate reality is ineffable in a categorical sense, it may be very useful to make partial excursions into such a realm for the sake of higher information about our own state which it may develop. By analogue it may be impossible to "intuit" the "surface" of a four dimensional object, but it may be very useful to examine by partial derivatives the slope of particular contours, especially as to maxima and minima. In a non-mathematical sense this is what the remaining essays in this book are about. They attempt partial excursions into such a realm with the idea of bringing back particular understandings in discrete areas.
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Chapter I contains the title essay, hazarding a guess that discontinuities with interesting properties (after the two-fluid model) occur near the extremities of the order-entropy continuum. Chapter II begins a specific and important example of the same, by examining exotic factors of human intellect. Chapter III and IV continue this search with a discussion of powers and abilities of the human mind which have heretofore been considered miraculous, and attempts to arrange them into a taxonomy. These two chapters form the heart of the book. Chapter V is an essay on "Genius, Precocity, and Reincarnation." Chapter VI is a treatise on "Altered States of Consciousness: A Taxonomy." Chapter VII is a discussion on "Form as Devolution of Cosmic Substance," which seeks to answer the question: "Where does imagery come from?" Chapter VIII, perhaps the most profound in the book, is called "The Three-fold Body of the Buddha," and discusses eternal triplicities. The final chapter is a summary and conclusion.
This is a book on psychic science and the individual, which follows
in the path of the great masters Mesmer, von Reichenbach, Zollner, Crookes,
Richet, Reich, Tromp, and Bentov. These men had the courage to believe
and state that man has powers that conventional science has not appreciated.
But instead of becoming magicians, they were true to their scientific background
and believed that this new area should be adjoined to science, not demarcated
from it. We join them in that honorable effort.
2. The vacuum state appears to represent energy in potential (Cf Zukav 1979: 241), which in a footnote says: "The point is that empty space is not really 'nothing.' Empty space has infinite [potential] energy. According to Sarfatti, a virtual process gets triggered by a superluminal (faster-than-light) jump of negentropy (order or information) which briefly organizes some of the infinite vacuum energy to make the virtual particle." (This is an illustration of what Wilber (1978:58) calls microgeny, the continual dance of Shiva, which each moment goes through the permutations (changes) of essence, potentiality, and manifestation.)
3. The reader who wishes further discussion of this subject is referred to Bentov 1977:8-25.
4. For an extensive article by Prigogine, see pp. 93-129 of Jantsch E. and Waddington, C. H., Evolution and Consciousness, Addison-Wesley Inc., 1976.
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