Keith Augustine’s critical evaluation of the essay contest sponsored by the Bigelow Institute of Consciousness Studies (BICS) is an interesting but problematic review. It mixes reasonable and detailed criticisms of the contest and many of the winning essays with a disappointing reliance on some of the most trite and superficial criticisms of parapsychological research. Ironically, Augustine criticizes the winning essays for using straw-man arguments and cherry-picked evidence even though many of his own arguments commit these same errors.

There is considerable confusion surrounding the notion of consciousness. This confusion can be partially resolved by clarifying the referents of the word 'consciousness'. Doing so, however, reveals a more insidious problem, namely, the role played by personal beliefs in understanding consciousness. In particular, as revealed by a comprehensive survey, such beliefs range along a material- transcendent dimension, with the choice of notions of consciousness corresponding to materialist, conservatively transcendent, or extraordinarily transcendent positions. Further empirical research has revealed that those with (...) more transcendent beliefs tend to have a more rational and curious approach to the world than those with more materialist beliefs. And, indeed, transcendent beliefs are also associated with greater intelligence. Although the possibility of a developmental sequence from materialist to transcendent beliefs is suggested, given the nature of fundamental beliefs, it does not appear that reconciliation between them is possible. Thus, although the confusion surrounding the study of consciousness can be clarified, the situation giving rise to the confusion cannot be eliminated. (shrink)

This book presents an analytic investigation into the nature of cognitive reality. The author explores various manifestations of consciousness with rational and empirical rigor; he begins with more ordinary states such as thinking, sleeping, and dreaming and then continues on with more extraordinary states such as hypnosis, trance, psychedelic experiences, transcendence, and experiences associated with death. This comprehensive overview of altered states examines consciousness from the physiological, cognitive, and experiential points of view. Readers will gain from this text an enriched (...) understanding of consciousness, reality, and the scientific endeavor. (PsycINFO Database Record (c) 2004 APA, all rights reserved). (shrink)

Collects and clarifies the variety of notions of consciousness in an effort to establish a basis for an interdisciplinary study of consciousness.

Analysis of the social-cognitive substrate of scientific activity reveals that much of science functions in an inauthentic mode whereby a materialist world view constrains the authentic practice of science. But materialism cannot explain matter, as evidenced by empirical data concerning the nature of physical manifestation. Nor, then, should materialism be the basis for our interpretation of consciousness. It is time to move beyond scientific materialism and develop transcendent theories of consciousness. Such theories should minimally meet the following criteria: they should (...) be based on all of the usual empirical data concerning consciousness, including altered states of consciousness; they should take into account data about anomalous phenomena and transcendent states of consciousness; they should address the issue of existential meaning and provide soteriological guidance; and they should be consistent with the most accurate theories of physical manifestation, such as relativistic quantum field theories. Speculating within a quantum-theoretic context, consciousness could be inserted as a primitive element into reality by providing a role for intention in the selection process of observables, the collapse of the state vector, or the ordering of quantum fluctuations. But consciousness could be more fundamental, in the sense of a deep consciousness coinciding with a pre-physical substrate, from which intention shapes both mental experience and physical manifestation. If any significance can be attached to the mathematical formalism of relativistic quantum field theories, perhaps creation and annihilation operators, which determine the fluctuations of a quantum field, can metaphorically be regarded as the avenue through which intention acts. Morphic fields within the pre-physical substrate could hold in place patterns that shape the reality that we experience. Among such morphic fields could be ones that correspond to the world view of scientism. By becoming authentic, one could break from such constraints and consider alternative possibilities that can include various forms of radical transformation. (shrink)

The purpose of this paper is to look at some of the apparent characteristics of consciousness in theories in which consciousness is said to play a role in the collapse of the state vector. In particular, these reflections are based primarily on the work of three theorists: Amit Goswami, Henry Stapp, and Evan Harris Walker. Upon looking at such theories, three characteristics of consciousness become apparent. The first is a volitional aspect of the mind that needs to be distinguished from (...) awareness or observation. The second is the stratification of consciousness such that the experiential stream that goes on privately for a given person can be distinguished from a universal deep consciousness, akin to David Bohm’s implicate order, that might underlie ordinary consciousness. Having done so, a question arises regarding the manner in which deliberately intentional acts that occur within one’s experiential stream can apparently have their intended effects. An indirect mechanism consistent with the M5 model of Robert Jahn and Brenda Dunne is proposed. Third, in transferring the notion of the collapse of the state vector from the context of observation in experimental physics to manifestation of everyday life, the temporal discontinuity of collapses implies that the experiential stream of ordinary waking consciousness is also discontinuous. Furthermore, in some collapse-type quantum mind theories, the subject–object distinction is thought to emerge with the collapse, so that the physical universe itself, including its spatial features, could be arising from a pre-physical substrate at the rate of once per Planck time. This idea can be modelled using Jack Ng’s notion of a spacetime lattice with Planck time timelike separations and Planck length spacelike separations. Furthermore, such modelling can be partially cast in category-theoretic form by adapting a previous application of Grothendieck topoi to Edmund Husserl’s conceptualization of conscious mental acts. Thus, a volitional aspect of mind, the stratification of consciousness, and discontinuity of the ordinary waking state are some of the characteristics of consciousness implicit in some collapse-type quantum mind theories. (shrink)

This paper is concerned with the application of constructions from category theory to Smith and McIntyre's interpretation of Husserl's intentionality. 1 Not only did Hussefl's own ideas change in the course of his lifetime 2 but there are a number of interpretations of Husserl's work 3 so that the line of philosophical investigation that Husserl strongly influenced is still in the process of development. In this vein, Smith and McIntyre have recognized the potential for a possible worlds interpretation of intentionality (...) in Hussefl's writing 4 which has led them to extend their interpretation to give a many worlds account of intentionality. 5 Thus, while Smith and McIntyre have refuted interpretations of Husserl's noema in terms of ideal objects, they have been willing to explicate the noerna using possible objects. (shrink)

Confusion concerning the scientific study of consciousness is metanalysed by considering definitions of consciousness and the diversity of beliefs about consciousness and reality particularly as they are affected by information from anomalous experiences. This archival and theoretical examination reveals that the purported subjective nature of consciousness continues to create problems for its scientific study resulting in diversity in the academic community concerning the nature of consciousness. After a brief discussion in the first section of the confusion found in the literature (...) concerning consciousness, some of the referents of the term consciousness are defined in the second section. The third section consists of a summary of die results of a study by Baruss and Moore in which the disparity of versions of consciousness is related to differences in personal beliefs and purported experiences. In particular, purported anomalous experiences such as mystical experiences or out‐of‐body experiences are correlated with rejection of a physicalist interpretation of reality and a scientific mode of inquiry. Such experiences are discussed in the fourth section. It is indicated in the fifth section that the requirement for mterchangeability of observers in science has not been respected in some previous discussions of consciousness and that continued introspection of subjective experience and personal self‐exploration may be informative for a given investigator if not for everyone in the scientific community. (shrink)

In previous studies we had found correlations between the material-transcendent dimension underlying the Western intellectual tradition and the diversity of ideas concerning consciousness. In the course of our work we developed the Beliefs About Consciousness and Reality Questionnaire that could be used for measuring fundamental beliefs about consciousness and reality. A survey of participants at the scientific meeting Toward a Science of Consciousness 1996 ‘Tucson II’ was conducted using this questionnaire. Results from 212 respondents indicated scores substantially in the transcendent (...) direction, both for scales underlying the questionnaire as well as for some of its individual items, relative to a 1986 standardization sample. Having religious beliefs , interest in phenomenology and culture, lack of interest in neural correlates and age were also all correlated with scale scores in the transcendent direction. Given the diversity of fundamental beliefs about consciousness and reality of listeners at a meeting such as Tucson II, speakers need to find ways to communicate across the spectrum of the material-transcendent dimension. (shrink)

This study follows upon Steven Brown's 2006 article in The Journal of Consciousness Studies about the ‘perpetual music track', a form of constant musical imagery. With Brown's assistance, a Musical Imagery Questionnaire was developed. The questionnaire was then administered to 67 participants with the intention of establishing relevant scales for quantifying the presence and extent of spontaneous musical imagery in individuals. In addition to the Musical Imagery Questionnaire, the Six Factor Personality Questionnaire, as well as the Transliminality Scale, which is (...) a measure of openness to psychological material, was used in order to explore the correlations of spontaneous musical imagery to personality constructs. Factor analysis of the responses to the Musical Imagery Questionnaire revealed six meaningful dimensions of spontaneous musical imagery that were labeled as Unconscious, Persistent, Entertainment, Completeness, Musicianship, and Distraction. Participants who scored high on Transliminality also tended to have more persistent, distracting, and unconscious musical imagery. There were also some smaller correlations with other personality variables. (shrink)

Science as a Spiritual Practice is in three parts. In the first part the author argues that there are problems with materialism and that self-transformation could lead individual scientists to more comprehensive ways of understanding reality. In the second part he takes on the contentious notion of inner knowledge and shows how access to inner knowledge could be possible in some altered states of consciousness. The third part is an analysis of the philosophy of Franklin Wolff, who claimed that the (...) transcendent states of consciousness which occurred for him resulted from his mathematical approach to spirituality. (shrink)

It is assumed that a Kripke–Joyal semantics \({\mathcal{A} = \left\langle \mathbb{C},{\rm Cov}, {\it F},\Vdash \right\rangle}\) has been defined for a first-order language \({\mathcal{L}}\) . To transform \({\mathbb{C}}\) into a Heyting algebra \({\overline{\mathbb{C}}}\) on which the forcing relation is preserved, a standard construction is used to obtain a complete Heyting algebra made up of cribles of \({\mathbb{C}}\) . A pretopology \({\overline{{\rm Cov}}}\) is defined on \({\overline{\mathbb{C}}}\) using the pretopology on \({\mathbb{C}}\) . A sheaf \({\overline{{\it F}}}\) is made up of sections of (...) F that obey functoriality. A forcing relation \({\overline{\Vdash}}\) is defined and it is shown that \({\overline{\mathcal{A}} = \left\langle \overline{\mathbb{C}},\overline{\rm{Cov}},\overline{{\it F}}, \overline{\Vdash} \right\rangle }\) is a Kripke–Joyal semantics that faithfully preserves the notion of forcing of \({\mathcal{A}}\) . That is to say, an object a of \({\mathbb{C}Ob}\) forces a sentence with respect to \({\mathcal{A}}\) if and only if the maximal a-crible forces it with respect to \({\overline{\mathcal{A}}}\) . This reduces a Kripke–Joyal semantics defined over an arbitrary site to a Kripke–Joyal semantics defined over a site which is based on a complete Heyting algebra. (shrink)

Where does consciousness come from? For most scientists and laypeople, it is axiomatic that something in the substance of the brain - neurons, synapses and grey matter in just the right combination - create perception, self-awareness, and intentionality. Yet despite decades of neurological research, that ""something"" - the mechanism by which this process is said to occur - has remained frustratingly elusive. This is no accident, as the authors of this book argue, given that the evidence increasingly points to a (...) startling fact: consciousness may not, in fact, reside in the brain at all. In this wide-ranging and deeply scientific book, Imants Baruss and Julia Mossbridge utilise findings from special relativity and quantum mechanics, modern and ancient philosophers, and paranormal psychology to build a rigorous, detailed investigation into the origins and nature of human consciousness. Along the way, they examine the scientific literature on concepts including mediumship, out-of-body and near-death experiences, telekinesis, ""apparent"" versus ""deep time,"" and mind-to-mind communication, and introduce eye-opening ideas about our shared reality. The result is a revelatory tour of the ""post-materialist"" world, and a roadmap for consciousness research in the twenty-first century. (shrink)

This book arrives with a reputation. Apparently, it is the first book on psi and other anomalous human experiences to be published by the rather traditionalist APA (American Psychological Association). If this is true, this is likely due to the fact that much of the book relies on carefully monitored and repeated experiments to demonstrate the statistical veracity of such things as precognition, remote viewing, clairvoyance, mental telepathy, and even psychokinesis. This is the key to the authors’ claim of empirical (...) testing and scientific proof. (shrink)

Mathematics from the electromagnetic field quantization procedure and the soliton models of photons are used to construct a new 3D model of photons. Besides the interaction potential between the charged particle and the photons, which contains the annihilation and creation operators of photons, the new function for a description of free propagating photons is derived. This function presents the vector potential of the field, the function is a product of the harmonic oscillator eigenfunction with the well-defined coordinate of the oscillator (...) and the Gaussian function of the polar radius in the transverse direction. In the article, the difference between the quantum mechanics of particles and photons is discussed. (shrink)

Classroom teaching has two aims: learning philosophy, that is, the great philosophers, and doing philosophy. This article provides an overview of thirty exercises that can be used for doing philosophy, grouped into three approaches. The first approach, doing philosophy as connective truth finding or communicative action, is related to such philosophers as Dewey and Arendt, and is illustrated by the Socratic method. The second, doing philosophy as test-based truth finding, is related to such philosophers as Popper, and is illustrated by (...) Community of Philosophical Inquiry. The third, doing philosophy as juridical debate, judging truth-value and making judgment, is related to such philosophers as Foucault, and is illustrated by philosophical debate. The analysis shows that although the classical methods applied by the great philosophers appear to be missing from classroom exercises, they do, in fact, remain at the heart of the matter. (shrink)

I find it hard to say whether TSC this year was the most balanced or the most biased since the first I attended in 1998. That year there were 35 plenary talks, of which 27 were distinctly materialist — that is, they assumed that consciousness ‘arises’ from ‘physical’ processes in the brain. This year there were also 35 plenaries, with 24 devoted to physicalist accounts. I cannot claim absolute precision for these figures, because it is not always easy to make (...) black-and-white distinctions. Research by Imants Barušs (2008) has shown that many scientists have non-physicalist beliefs but do not say so for fear of jeopardising their careers. In that case they may present apparently physicalist papers although physicalist assumptions are not present. (shrink)