Posts Tagged epiphenomenon

Science Has Demonstrated That Psychological, Subjective Changes Affect the Rest of Reality: Everything We Think and Do Affects All of Consciousness

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Simply Thinking New Thoughts or Acting New Behaviors Affects All That Exists: Science As Myth, Part Five — Subjectivity Is Primary and Morphogenetic Fields

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Thus, Rupert Sheldrake’s morphic resonance theory relates to a new-paradigm vision of evolution. The essence of this new-paradigm view — as opposed to the old-paradigm stance which holds that the world is basically matter and that consciousness is an epiphenomenon of matter — is that the world is basically consciousness or subjectivity and that the material universe is an epiphenomenon of consciousness.

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Affirming this, we have Sai Baba’s statement that all there is, is the “I” or the Atma and that this is the foundation for everything else; everything else is illusion. All that really exists is the “I.” This is the same as saying in Western philosophy that subjectivity is the only true reality.

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This is in line with the viewpoint — a common Idealist, Eastern, Gnostic, and Jungian one — that the so-called “objective” reality is indirect perception and is dependent upon subjective reality; and so subjective reality is the only true reality that can be known.

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Considering this traditional Idealist view together with Sheldrake’s ideas and their Lamarckian consequences, one realizes that the predominant view of evolution — that it is based upon natural selection caused by mutations of chromosomes and genes, and so on — is actually a rationalization based upon an a priori presumption of the prior existence of the material universe. That is, that since the Lamarckian version — which is that changes are made in the biology of an organism based upon psychological strivings — cannot be demonstrated within a Newtonian-Cartesian world view, a materialistic worldview, then and only then we must postulate a mechanism for accounting for biological changes over generations, as in the theory of natural selection.

This theory of natural selection basically states that random changes occur in the chromosomes — mutations; “billiard balls” from the universe come in, so to speak, and rearrange the molecules of DNA, changing the chromosomes — which then have effects on the psychology and the biology of the organism. According to the theory, this may have positive benefits in terms of natural selection. And if they are positive for the species overall, then the species that gets those particular physical characteristics will tend to reproduce more and will therefore reproduce those offspring with those physical characteristics.

But all of this is a justification based upon the idea that there needs to be some kind of physical substrate to explain the changes. Whereas, in fact we see that evolution happens much more frequently than would be possible to be explained by natural selection, as just described. Indeed, it happens much more frequently and much faster.

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A Lamarckian view comes necessarily to mind because of this, and the only thing that keeps one from immediately suspecting the Lamarckian view is the old bugaboo of the prior assumption of a materialistic universe.

However, if we consider that all is subjectivity, that subjectivity is the prior reality, then the Lamarckian view stands supreme. Restated in terms of Rupert Sheldrake’s theory, it is that certain things that are learned through striving or effort or by a particular organism change the energetic field for the entire universe in that respect. So that not only offspring of that species, but also contemporaries of that species will be more likely to learn that.

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What we are saying is that psychological changes — you might say changes in subjectivity — affect all the rest of reality, all the rest of consciousness . . . and this can be demonstrated. It can be demonstrated, for example in experiments dating back seventy years that demonstrate that successive generations of rats learn specific tasks more quickly than their parents and that a phony Morse code is more difficult to learn than the real one. More recently, studies have supported the theory. For example, it was determined that people will more easily solve a crossword puzzle after it has appeared in print than before, in both cases without any prior exposure to it. In such a situation, the only change is that a great many minds have undoubtedly been working the puzzle after its publication, and this must have some effect, albeit nonphysical, on the performance of the later group.1

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In another experiment specifically involving Rupert Sheldrake’s theory, a group learned a particular random sample of items, memorizing them. It was discovered that just having that group memorize that series of items brought about the situation that in future learnings other groups were more easily able to learn that series of random groupings than other randomly created series.1

So what I am saying is this gives us a view of reality which is both deterministic and yet includes free will. This is true in that each and every thing that happens in the Universe has a tendency to happen, a probability to happen, based on particular fields that have to do with the way they’ve happened in the past or what’s been done in the past. But these fields are chosen and built up by free choice. Indeed, they were originally created by free choice.

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So it is as if all of our actions or the greater percentage of our actions are determined by these fields or are pushed or pulled by these fields; that we have tendencies to act in particular ways; that every thought we have tends a particular way because of these fields of things happening the way they happened before.

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But the full story includes the fact that we have the possibility to change those patterns; that we have the free will to create new patterns which are then more likely to happen.

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This possibility, this view of the way things work, also helps explain the observed increasing likelihood or possibility for people to deal with their feelings — specifically, even, to re-experience birth feelings — to have increasing access to other unfamiliar (in Western culture) experiences such as cellular memory, ancestral memory, past-lives memory, and so on, when increasing numbers of other people have had those experiences.

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This is a new-paradigm view in that it links all events or says that each and every thing that we do is part of a consciousness that we all partake of, and so each and every thing that we do affects the whole in at least a small way.

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In fact it affirms that what we do individually affects the whole in a great way if what we do is truly a creative act.

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The new-paradigm essence of it is summed up in that — regardless of whether or not the thing was shared or expressed — simply the thinking of new thoughts or the acting out of new behaviors affect Consciousness in its entirety.

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Continue with How End Times Can Be Seen as Beginning Times: Science As Myth, Part Six — Emanationism and the Cyclical Nature of Time and Change

Return to Restoring Nobility to Nature: Modern Consciousness Research Unveils a New-Paradigm Vision of Evolution Overturning the Dog-Eat-Dog, Darwinian One

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Are Crop Circles Messages from Our Higher Self Urging Us to a Primal Return to Nature to save Ourselves? Crop Circles, UFOs, and the First Fall from Grace in Nature

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UFOs, Crop Circles, and the World as an “Epiphenomenon” of Consciousness: Matter As Metaphor, Part Five — A Call to Regain Harmony with Nature, Writ Large

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What Occurs in Psychic Reality Manifests Physically

What Occurs in Psychic Reality Manifests Physically

On grosser levels of physical reality—other than brain—in the world, this is also true, according to Sheldrake’s theory of morphogenetic fields. For every physical form … in the explicate order (borrowing from David Bohm‘s terminology) has its morphogenetic field or pattern in the implicate order. And since this implicate order is identical with what we normally call “consciousness” … as we have been establishing … a subset of which is thought or psyche or the mental, then what occurs in the realm of the psychic will often manifest (to us) in physical reality.

This perspective is fruitful for understanding many common but otherwise unexplainable events, such as synchronicity.

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In Observing the World, We Are Observing Mind

Further, the idea that physical reality is comprised of psychic events means something astounding. What this means is that Reality has the same substance as do dreams: Material Reality has psychic substance. And literally, as the mystics say, life IS a dream. When we look at Reality we are observing the workings of Mind.

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Or as some people would say, the workings of God.

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Crop Circles and UFOs

This perspective also brings a whole new interpretation to many of the current unexplainables on the world stage: Crop circles and UFOs are two I would like to deal with briefly.

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A good example of how this occurs can be seen in the example of UFOs. There is a famous explanation of UFOs by Jung (1978), in which he stated that UFOs were a representation of our modern need for wholeness. In Flying Saucers: A Modern Myth of Things Seen in the Skies, Jung attributes this perception of glowing circular images to a psychic need.

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It is interesting that Jung never, in that book, clearly states whether he thinks UFOs are real or hallucinated, and, considering the inconclusiveness of our understanding of these sightings, one can see why. But there may be another reason.

As pointed out earlier, Jung’s perception of reality was very much in line with the premises of this book: That is to say that psychic reality — what I call Experience and many call Consciousness — is the fundamental reality. Thus, it may be that Jung could not help but foresee the implications of that viewpoint, as I will set forth here: That is, that UFOs might actually be a “physical” manifestation — a collective perceptual reality — of that collective psychic need.

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Crop Circles

To make this clearer, let me say that I am thus putting UFOs in the same category of physical reality as the phenomenon, even more recently emerged, of crop circles. Crop circles are indisputably physical: They stick around for a while, and there are many photos of them. And while some crop circles are acknowledged hoaxes, perpetrated by all too human agents, many others are not to be explained away so easily. [Footnote 2]

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In these instances, circles (once again) are found written large in fields of cultivated plants. Often, these circles have elements of mandalas included on them.These mandala qualities only underscore the interpretation I am making that they also, like the glowing circular “saucers,” are manifestations (symbolically) of a pressing modern-day need for psychic integration and spiritual-emotional wholeness.

Our First Split from Grace — Agriculture, the Agrarian Revolution, the Neolithic Era

Consider this: These crop circle formations are clustered around neolithic sites — that is, ancient structures related to the time when we began using agriculture. Of the over ten thousand crop circles discovered to date, a staggering number of these, forty percent in fact, were found within a forty mile radius of Stonehenge. They line up with magnetic and electromagnetic lines on Earth as do Stonehenge, Avebury, the Uffington Horse, and dozens of other sites these crop circles are found near. Note that these sites are neolithic in origin, which is to say that they are from the time of the agrarian revolution when we made a major split from Nature and began controlling Her as opposed to being in harmony with Her as were our ancient hunter-gatherer forebears.

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I have pointed out elsewhere how this agrarian revolution was a fall from grace in Nature — a setting up of a duality, the first major one, pitting humans against Nature. It represents the beginnings of radical mistrust and fear of Nature, hence control of Her, that we are seeing the dire consequences of today with the environmental collapse we have set in motion and are beginning to feel the effects of.

All this together lends itself to a fantastic conclusion about crop circles’ possible meanings for humanity: Is it possible that these agricultural circles are the way our innermost psyche, our inner higher unconscious reality is trying to tell us to “get back to where you once belonged” by placing a sign back at the exact place of our original detour?! Is it possible it is saying, “O.K., here is where you screwed up. Go back to GO, go back to wholeness and integration — the circles, see? Uh, do not collect any two hundred dollars though.”

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Physical Reality As an Epiphenomenon of Consciousness

Regardless of one’s interpretation of crop circles, the point is that an opening to the possible understanding of phenomena such as crop circles arises with the acceptance of the new-paradigm primacy-of-the-psychic-world postulate — that is, if one simply considers psychic reality as the true reality and physical reality as only an “epiphenomenon” of it … instead of the other way around.

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Footnotes

2. A few things to consider before dismissing crop circles: The Facts About December 2012 – Crop Circles. And Crop circles. And, most importantly, Crop Circles.

Continue with The Transformational Element of UFO Abductions and Its Blow to Materialism: We Are Being Booted Into a Higher Awareness and a Need to Save the Planet.

Return to The Spiritual “Code” That Is Written In Reality: Matter As Metaphor, Part Four — In the Tiniest Details — Mushrooms, Fire, Butterflies, and Morphogenetic Fields

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“The Footprint We Have Discovered on the Shores of the Unknown Is Our Own”: On Science as Idolatry … A Physicist Reports on the Truth Behind Scientific Conjuring

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Revolution in Science … Shunned: The Dire Import of Scientific Cowardice Regarding Their Own Findings as Relates to Humans’ Continued Existence on Earth … Science as Myth, Part One

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The Implications of Matter As Metaphor

Consistently applying the new-paradigm perspective on matter and consciousness — as is attempted in this book … that is, of matter as an epiphenomenon of consciousness and the primacy-of-the-psychic-world postulate — requires a rethinking of theoretical constructions even in the fields of consciousness and psychology, which one would think at first hand to be amenable to this sort of view. However, our cultural context is such, our Western viewpoint so engrained, that even in these fields there seems a huge temptation to bow to the prevailing winds and a consequently understandable reluctance to go out on a limb against those.

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Thus, we have many hybrids — theorists who it appears are trying to please too many people, too many former mentors, or whatever; and who find themselves, consequently, unable to go steadfastly forward, following through consistently on the implications of the transpersonal perspective. For example, from a consistent new-paradigm vantage point, Ken Wilber (1980, 1981, 1982, 1983) — the “consciousness” guru of the more intellectual, less experiential wing of the transpersonal movement — appears as inconsistent as pre-Copernican astronomers in devolving his theories.

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Therefore, much of this next part will entail addressing the way the perspective presented in the previous part, “Matter As Metaphor,” affects, expands, changes, and reverses the tenets put forth in transpersonal psychology and philosophy — especially those aspects associated with Ken Wilber.

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The Revolutionary Import, in Science, of the New-Paradigm Perspective

68375_464164440289506_211036429_nBut let us set aside transpersonal thinking for the moment to focus on the larger picture. It may also be argued that in the larger context of normal science, in general, the new-paradigm primacy of consciousness is simply irrelevant.

However, I take strong exception to that. It is not simply innocuous that scientists refuse to acknowledge the implications of their findings. For in fact the implications of them would require a revolution and an overturning, and in many cases, a throwing out as obsolete of much of what scientists have paid highly for and struggled long and hard to learn.

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The Lengths To Which They Go

So it should not be too surprising to observe the lengths to which scientists will go in avoiding the implications of their findings. Their actions and behaviors have all the earmarks of what, in therapeutic circles, is called denial.

For example, Roger Jones (1982), a physicist, in his remarkable book titled Physics As Metaphor, points out how physicists in their day-to-day activities hardly consider the implications of twentieth-century findings in their field. He begins by noting that, “Quantum mechanics, then, may just possibly imply an essential role for consciousness in the scheme of things. . . .” (1982, pp. 6-7).

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Nevertheless, he adds that

[T]he real issue is whether or not such ideas figure significantly in scientific research. It is, in fact, the rare scientist who is concerned with such matters. The Copenhagen interpretation may be the prevailing philosophy of quantum mechanics today . . . but it is hardly a hot topic over lunch at the research lab. Most scientists take a rather pragmatic and condescending view of philosophy, and its niceties have no direct bearing on their day-to-day research, thinking, and discussion. . . . Fifty years after the Copenhagen interpretation forced consciousness on an unwilling scientific community, there is precious little to be found in the research literature of physics to suggest any bridging of the mind-body gap.

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In fact, in the last fifty years, the trend in mainstream physical science has been away from consciousness and holism and toward the mechanistic and divisible world of the nineteenth century. Fritjof Capra argues that despite the much touted promises of an ultimate unification in physics, modern elementary particle and quark theory is basically a throwback to the atomistic, thing-oriented notions of premodern physics and is contrary to the holistic, process-oriented currents in modern thought. (Jones, 1982, p. 7)

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The Emperor’s New Clothes

footprints_in_the_sand_op pbucketIn fact, Jones (1982) goes so far as to say that in teaching physics and in publicly maintaining its precepts he often felt as if he were living a lie:

I found myself thinking hard about why and how to interest children in science, and this in turn awakened several philosophical issues that had troubled me over the years. As a practicing physicist, I had always been vaguely embarrassed by a kind of illusory quality in science and had often felt somehow part of a swindle on the human race. It was not a conspiracy but more like the hoax in The Emperor’s New Clothes. I had come to suspect, and now felt compelled to acknowledge, that science and the physical world were products of human imagining — that we were not the cool observers of the world, but its passionate creators. (p. 3)

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The Footprint We Have Discovered Is Our Own

His implication is that physicists are aware of the subjective and arbitrary nature of the pronouncements and assertions they make about physical reality. It follows that they assert, with such authority and with the certitude of fact, things which they know to be only conjecture, or at the most, conjuring.

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Jones (1982) concurs,

I . . . suggest that scientists (and indeed all who possess creative consciousness) conjure like the poet and the shaman, that their theories are metaphors which ultimately are inseparable from physical reality, and that consciousness is so integral to the cosmos that the creative idea and the thing are one and the same.

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What else are we to think when the theory of relativity teaches us that space and time are the same as matter and energy, that geometry is gravity? Is this not an equating, an integration, of mind and matter? Is this not an act of poetic, perhaps of divine, creation? And what of the astronomer’s black hole, the perfect metaphor for a bottomless well in space from which not even light may escape? Which is the reality and which the metaphor? And what of quarks, the claimed ultimate constituents of matter, locked permanently within the elementary particles they compose, never able to appear in the literal, physical world? Are they not constructs, figments of the mind, symbols for a collection of unobservable properties?

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How is the quark more real than figurative? . . . Indeed, as Sir Arthur Eddington said in 1920, the footprint we have discovered on the shores of the unknown is our own. (p. 5)

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Science as Idolatry

Finally, Jones goes so far as to equate with idolatry the elevation of such man-made scientific constructs to objective status. And he suggests that such deceptiveness and failure to be completely candid is linked to some of our major modern crises:

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For the full elaboration of the idea of science and the physical world as a construct of the mind or a collective representation, I owe a great debt to Owen Barfield and his writings, especially his book Saving the Appearances — A Study in Idolatry. It was Barfield who helped me most to fathom the deceptiveness of science by seeing that when metaphors become crystallized and abstract, cut off from their roots in consciousness, and forgotten by their creators, they become idols. For an idolator is not so much one who creates idols, but one who worships them.

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This failure to recognize the central role of consciousness in reality and thus to treat the physical world as an independent, external, and alien object has been a chronic problem throughout the modern era of scientific discovery, since the Renaissance and the Enlightenment, and has reached a critical stage in the twentieth century with its unconscionable, and largely unconscious, ravaging of the environment. (Jones, 1982, p. 5)

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Continue with When Tradition and Religion Break Down, All Truth Is Liable to Erupt: The Center of the Onion Is Nothing … The Last Secret to Be Told Is That There Is No Secret.

Return to Are Aliens Actually Angels Attempting to Midwife Us Into the Next Higher Stage of Our Ascension to hOMe? Matter as Metaphor, Part Ten

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