THE CONCEPTS OF SELF AND OBJECT AND TIME IN RELATIVITY

NeuroQuantology, 2007

UBLICATION OF the Pauli-Jung correspondence (Pauli & Jung, 1992) leaves no doubt that Wolfgang Pauli devoted much thought to the concept of synchronicity, or the acausal synchronicity of meaningful events. This concept was introduced by C. G. Jung (Jung & Pauli, 1952/1973) in a book that also includes Pauli's contribution. Despite many discussions of synchronicity that Pauli had with scientists working at the Institute for Advanced Study in Princeton, USA (where he spent his war years), the idea was somehow abandoned. Physicists were not ready to discuss acausal coincidences between events distant in time and space, mental experiences (dreams, intentions, thoughts), and meaning. Pauli himself was famous for creating trouble in laboratories he visited, and apparently he Synchronicity, Mind, and Matter Experiments with remote perception and Random Event Generators (REG) performed over the last decades show small but significant anomalous effects. Since these effects seem to be independent of spatial and temporal distance, they appear to be in disagreement with the standard scientific worldview. A very simple explanation of quantum mechanics is presented, rejecting all unjustified claims about the world. A view of mind in agreement with cognitive neuroscience is introduced. It is argued that mind and consciousness are emergent properties of the brain and are understandable without any nonphysical assumptions. A plausible explanation of the results of anomalous experiments, based on the concept of synchronicity, introduced by C.G. Jung and advocated by W. Pauli, is offered. A proof is given that strong correlations should exist between any systems that once interacted. Synchronicity events between parts of the brain and physical objects may be sufficient to explain the results of anomalous experiments. Standard physics is sufficient to understand these phenomena.

Cosmology, 18. 376-401, 2014

The observer in physics makes observations and transforms them into fact and physical laws. Observations are based on perceptions and their transformations, which are influenced by biological and psychological functions. As argued by the philosopher Peirce, one might distinguish between extra-mental reality and its mental representation. An observer creates with his mental functions a mental representation of extra-mental reality due to perception based on specific sense organs. Extra-mental reality and its mental representation exist simultaneously, but are not always in direct contact with each other and can therefore diverge. Only during the NOW, the observer is through his sense organs in direct physico-neural contact with extra-mental reality. After interruption of this contact, observations belong to the past and the observer transforms with mental functions regularities of past observations into physical laws, which can be extrapolated into the far past and future. During the NOW, observations have precise time coordinates, but after interruption of the direct contact, memorized observations undergo transformations into abstract and often timeless concepts in classical and in quantum physics. In normal life, time is the perception of duration and its boundaries. In physics, time is reduced to the relation of its boundaries between different systems or can be completely discarded in timelessness. Whereas the NOW is a direct connection between extra-mental reality and its mental representation, past and future represent pure mental representations based on memorized NOWs. After their transformation, mental representation can predict future potentiality, which does not always correspond to extra-mental reality. Due to this reality-potentiality gap, physical laws created in mental representation need verification in a new experimental NOW, which alone assures direct contact to reality.

Journal of Consciousness Exploration & Research 14(4), 262-274., 2023

Synchronicities, as meaningful coincidences, and psi at large, are nonlocal processes that contravene the local-causal EM laws in spacetime, as well as the indeterminacy of quantum mechanics since they are driven by meaning. Real-life synchronicities (some analyzed in this paper) can be explained only by a hyperdimensional (beyond spacetime) and tachyonic consciousness-energy infusing and interconnecting all beings and systems, creating their individual hyperdimensional consciousness layer. In the Infinite Spiral Staircase theory (ISST), a person's consciousness is a hyperdimensional "syg-field" (whose subject is the Self), selforganized by such tachyonic "syg-energy" deeply entwined with the brain/body, via networkconnective dynamics. The hyperdimensional Self and syg-energy's nonlocal properties and parameters offer a coherent theoretical foundation for explaining both synchronicities and psi, given a Retrocausal Attractor and feedback loop at the brain's sub-quantum scale. Part II of this two-part article includes: 4. The Mind as a Hyperdimensional Syg-field Operating With Syg-energy; 5. Synchronicities Explained via the Center-Syg-Rhythm Hyperdimension; 6. The Retrocausal Attractor: Mapping the Interrelation Self-ego in Synchronicities; Conclusion; and References.

Journal of Consciousness Exploration and Research, 2010

The Special Theory of Relativity (STR) holds sway as a theory of time due to its apparently successful predictive structure regarding time-related phenomena such as the increased life spans of mesons or retarded clocks on jets circling the globe, and due to the relativization of simultaneity intrinsic to this theoretical structure. Yet the very structure of the theory demands that such very real physical effects be construed as non-ontological. The scope and depth of this contradiction is explored and, if these time-changes are indeed viewed as ontological effects within STR, an additional problem for the theory is introduced in the context of perception. The origins of this confused situation arise as a result of the fact that STR is an expression of a classical, spatial metaphysic-a framework that equally underpins current discussions of the hard problem. This metaphysic holds an inadequate concept of time and a failure to acknowledge the reality of simultaneous causal flows. These problems are developed against the background of an alternative, namely, the temporal metaphysic of Bergson-a framework that provides a profoundly different base for viewing both relativity and consciousness.

1994

The concept of synchronicity, introduced by C.G. Jung and advocated by W. Pauli, is linked to the nonseparability of nature as seen in the correlations violating Bell's inequalities. Experiments on remote perception and experiments with the Random Event Generators (REG) performed over the last twenty years show a small but significant anomalous effect. Scientific explanation of such experiments involves the mind of an observer and is therefore very difficult. A plausible explanation of the results of such experiments, based on the concept of synchronicity or the EPR-type of correlations between parts of the brain and physical objects, is analyzed in this paper. No extensions to standard physics are required to understand these phenomena. The mind is treated as an emergent property of the brain and understanding the mind or consciousness also does not require any special "nonphysical" assumptions. Motto: It would be most satisfactory if physics and psyche could be seen as complementary aspects of the same reality.

2018

Acta Psychologica, 1983

One of the central themes of our original article (Wilcox and Edwards 1982) was that different people see things differently. This point is illustrated by the three replies to the article. De Wit and de Swart (1983) fault us for proposing any form of realism; Hudson (1983) faults us for rejecting traditional scientific realism; Haber (1983) faults us for misunderstanding the whole scientific enterprise and goes on to claim that the truth of our brand of realism is so obvious that it is "held by most, if not all, psychologists and other scientists". Before addressing each of these replies, specifically, let us try to clarify some of the issues surrounding realism. The central claim of realism, as we use the term, is that the objects of experience are not inherently, private, are not causally dependent upon the experiencer (qua experiencer), and, thus, are potentially manipulable by a third party (e.g., a psychologist) [l]. This is what we meant by

Academia Letters, 2021

A hundred years ago the idea to apply Newtonian laws of motion to psychic energy gave rise to the psychodynamic way of thinking. Although, in general, the prolonged inhabitation of the past century's positivist scientism in today's thought is of little merit, this synthesis of two disciplines nonetheless remains one of science's great success stories The question that I wish to raise in this paper concerns the use of mind-space simile in psychology. While the spatial metaphor is embedded in psychodynamic thinking (and most other models), the assumption about space that it makes is quite inaccurate in light of our present-day knowledge. It would seem to me that the validation of the mind-space simile against our updated concept of spatiality in itself is worth pursuing, but the real benefit of such investigation lies in the possibility of feeding a new set of ideas into an old theory. There is an increasing number of researches that utilize quantum theory and non-commutativity in psychological studies (for an overview see Atemnspacher & Flik, 2014). Non-commutative psychology is not a contemporary invention. Its history can be traced at least as far as Jung and Pauli: 'A particularly interesting historical step was the proposal by Pauli and C.G. Jung in the mid 20th century to apply the concept of complementarity to the relation between the mental and the physical in their framework of dual-aspect monism (…) they also conjectured that the uncontrollable backreaction that an observation leaves on a measured physical state has an analog in the observation of mental states (…) this plausible idea directly entails that observations of mental states should, in general, be non-commutative'. (Atemnspacher & Flik, 2014) Jung's and Pauli's proposal boils down to two statements: a) the mental and physical are part of the same system and b) this system is subject to uncontrollable change when measured;

2014

The Unconscious, Synchronicity, Quantum Physics.

….the wise man looks into space, and does not regard the small as too little, nor the great as too big; for he knows that there is no limit to dimensions.-Lao-tse …it is by logic that we prove, but by intuition that we discover.-Poincairé He liked watching the glorious stars, thinking " there must be myriads of worlds out there ". Then one night he shifted his awareness toward and into himself. " By God, " he whispered, but only to himself, " there are myriads of worlds there, too! " [1]. We in the western scientific culture have just begun, en masse, to explore our inner cosmos. Inner exploration has been an intellectual activity in the relatively recent past, has been associated with psychotherapy. Now inner exploration is beginning to enter the domain of emotional and spiritual development as well. Certainly, the nature of our inner being, the nature and structure of our consciousness, shapes and determines our concept of reality. This realization is having a vast impact on the world societies and us, as individuals. One manner in which we internally organize the mental, emotional and spiritual information we receive is by mental system of concepts or categories of information and their causal relations. We address the fundamental nature of conscious perception and how we comprehend existence. Techniques such as yoga, meditation, and processes of spiritual awakening have opened the horizons to the consideration of the attributes of the consciousness. There also appear to be clues as to the nature of consciousness in the structure of physical theory. In fact, the co-called internal journey and external validation system of science may be leading us onto a similar path of knowing. 1 Role of the Observer in Modern Physical Theories In this chapter, we explore some of the basis of the structure and representations of human thought and thought processes in order to better understand the scientific method and other modes of inquiry. If we can better understand the relationship between our inner thinking, feeling modes on the external world and our universal connections, we will be able to better move to world peace, personal peace and freedom in time. What should start our discussion of the possible relationship between states of consciousness and modern physics? Let us start from a concept so well expressed Eddington: " Physics is the study of the structure of consciousness. " [2] It is the mind that is the ultimate instrument for " doing " physics. Not only do concepts in philosophy, psychology, and perhaps neurophysiology lead us to the conclusion that the structure and content of physics may depend deeply on the relationship of physical theory and the structure of consciousness. Also, recent discoveries in physics itself indicate a need to examine this relationship. Discoveries, and/or creations of new concepts in physics lead to the observer/participant issue. Quantum mechanics, the theory of atomic microcosm, is a description that may imply that the state of