There are two points of view about out-of-body experiences. On the one hand are those who have lived the phenomenon and affirm that the consciousness is separated from the physical body, to establish a more subtle body called psychosoma. On the other hand are those who affirm that these experiences are only hallucinations and that the whole experience happens internally. The problem is that there is no irrefutable evidence to deny the existence of a psychosoma. This research shows the evidence of sensory processing recorded electroencephalographically, which would correspond to the existence of the psychosoma.
This study, conducted by the Dr. Edgar Mitchell Foundation for Research into Extraterrestrial Encounters (FREE), represents the first comprehensive multi-language investigation on individuals who have reported to have had unidentified flying object (UFO) related contact experiences with non-human intelligence (NHI). Our research methodology utilized two comprehensive quantitative surveys totaling more than 600 questions administered to 3,057 subjects. This study addressed several topic areas which included a diverse range of physical, psychological, perceptual, and anomalous aspects of claimed contact experiences. The results revealed complex interactions with perceived NHI that involve physical changes, altered states of consciousness and paranormal experiences. What may be the most significant aspect of the results is that over 85% of the study population claimed to have had very similar major positive behavioral transformations as a direct outcome of their UFO related contact experience(s) with NHI. The Quantum Hologram Theory of Consciousness (QHTC), which explains the nature of our reality and non-ordinary states of consciousness, may provide the foundation for understanding the interrelationship between the various “contact modalities” (e.g., UFOs, near-death and out of body experiences, telepathic communication, channeling, remote viewing, orb sightings, etc.) within a multidimensional reality.
This presentation seeks to create a bridge between overwhelmingly subjective accounts on out-of-body experiences (OBEs) and more objective and measurable results, in order to understand better the real tangible benefits that individuals derive from these experiences. I will present the results of a survey performed on individuals who either participated in OBE-related courses and/or who have had OBEs. This preliminary survey consisted of several areas and used several already-standardized psychological tests to measure the alleged benefits of OBEs, like understanding life purpose, death acceptance, level of spirituality and profundity of the experience and others. The survey was filled out by 377 individuals in 3 languages. The survey also presents correlations between the standardized scores of individuals from the average population, and individuals who understood and/or had OBEs. This study is able to present quantifiable evidence on: how much do the benefits of having and practicing OBEs improve over the population (if any)? Does assistantial/altruistic motivation, general overall health, or deeper understanding of spiritual growth improve with this phenomena, and how much? Do benefits increase as people become long-term practitioners or OBEs vs short-term practitioners?
The ultraweak light known as “biophotons” emitted from organisms may convey information central to life. To explore this, we designed and built a custom photon counting detector system with a walk-in dark closet that can sit 3 persons comfortably. This system measures the light emitted from humans and other organisms either alone or during human interaction. Our experiments show that various regions of the human body, including the palm of the hand, forehead, heart, and abdominal regions, emit photons in the visible spectrum at an extremely low rate (less than 100 counts per min), in line with published values. We measured the light emitted from mind-body practitioners of qigong, meditation, yoga, and various types of energy healing, such as Reiki, external qi, VELO and the vibrational state, among other forms. In some cases, these practitioners were able to alter their own energy emission dramatically, for example by “opening” and “closing” the “third eye” region. In another study, we examined 3 patients pre-post energy therapy that was conducted by an energy practitioner outside of the photon counting chamber. We found that the photon count rate from the patients’ forehead, heart, and abdominal regions became more balanced immediately post-therapy. In addition to discussing studies conducted within our biophotonic chamber, we will demonstrate the Bio-Well device, a digital form of high-voltage electrophotography from Russia, which measures the induced light emitted from the fingertips and reveals information about health and healing states.
Evidence from numerous “death-related anomalous experiences” (DR-AEs), such as near-death experiences, after-death communications, reincarnations cases and mediumship experiences, strongly suggests that consciousness is fundamentally nonphysical. Based on this evidence, a number of researchers, including cardiologist Pim van Lommel and anesthesiologist Stuart Hameroff, hold that consciousness is “nonlocal” in character. In this view, consciousness exists outside the brain and body in a diffuse state beyond space and time. A more extreme view asserts that ancient Hindu teachings still hold true:after many lifetimes, one’s consciousness merges again with the Godhead and ceases to exist as an individual. We argue that the DR-AE evidence actually suggests the opposite: that a person’s consciousness continues to exist as a localized, individuated nonphysical entity. Furthermore, modern esoteric teachings from both the West (Rudolf Steiner) and the East (Sri Aurobindo) hold that direction of world evolution is for human beings to continue to evolve as higher, individuated spiritual beings and ultimately to transform the physical Earth to a transcendent state. Rather than losing individual identity, human beings will evolve to become “like Gods,” dwelling on a spiritualized Earth.
When examining phenomenal experience through the lens of physics, several conundrums emerge: Specificity of mind-body interactions, feelings of free will in a deterministic universe, and the relativity of subjective perception. The new biology of “emotion” can shed direct light upon these issues. It suggests that all organisms are endowed with an ancient “emotional sentience”, informative feelings that serve the crucial function of sensory-motor self-regulation – a profoundly misunderstood evaluative guidance system, one that offers an active role in evolution and still undergirds all human values. Careful examination of the biophysics involved, however, requires further investigation into the fundamental nature of “the self” (as the subjective observer in quantum mechanics), perhaps one with an ultimately creative “self-actualizing” role in a participatory universe. Profound implications flow from this new view, into nearly every social science, into public health and criminal justice – with promising portent for vibrant physical, mental, social and spiritual human flourishing.
The emergence of a new, consciousness-based paradigm allows for the academic study of past life phenomena. However, when is an exploration into personal past lives therapeutically indicated? If it is, what benefits can be expected in terms of healing and personal growth? The qualitative analysis of cases from the author’s own practice show that changes unfold on three distinct levels: cause and effect (simple causality), synchronicity (acausality) and syntropy (retrocausality).
Our discussions about subjectivity are ambiguous because we use nouns to refer to what is essentially activity or process and we try to use public language to talk about what is essentially private. This talk will propose a better terminology. It will give an operational definition of the term “subjectivity,” and then recommend usages of the terms “experience,” “conscious” and “aware”. The approach will be both from a first-person point of view, as that is the essence of subjectivity, and from a third person point of view, as the use of language is inherently public, involving both speakers and hearers. After proposing definitions of salient terms, the talk will give suggestions for reframing confusing language, chief of which is to avoid the term “consciousness” altogether in favor of the phrase “being conscious.”
Multiverse theories have many implications for our ideas about consciousness, the paranormal, and psychological disorders. Resent multiverse theories suggest that there are weak interactions between parallel realities and that “bleed through” may occur between them. This might explain various phenomena that heretofore have resisted an explanation such as Multiple Personality Disorder. This talk specifically looks at multiple personalities and similar phenomena such as channeling as a manifestation of the multiverse.
When studying the strange behavior of quantum and relativistic entities, we must surrender to the evidence that our three-dimensional Euclidean space, or four-dimensional pseudo-Euclidean spacetime, are just temporary crystallizations of theaters for reality, where the macroscopic material and energetic entities can take ‘a place’ and meet with each other. According to the view of multiplex realism, different theaters can be conceived and constructed, to stage the whole of our reality. This has consequences not only for our understanding of the nature of the physical world, but also for our understanding of the phenomena underlying the manifestation of the consciousness, such as that of precognition, which would simply originate from the possibility of accessing a more abstract web of connections, beyond those that are describable in spatiotemporal terms.
As an enterprise based in reason and objectivity, scientific inquiry should be humanity’s greatest engine of consensus. And while science has yielded insights which are now common to much of humanity, disagreement still frequently occurs between scientists and scientific groups. This presentation will discuss why these disagreements arise, considering factors from both philosophy of science and sociology. This topic will then be examined through the lens of conflict resolution, in order to better understand how agreement may be catalysed in the future.
This presentation will describe the CIP Framework, a new conceptual model about the nature of reality with surprising explanatory power. In this framework, ontology belongs to Energy, the self-aware “substance” out of which everything that exists is made. Energy has two irreducible aspects: a symbolic and a semantic aspect. Extra-physical and physical universes emerge from the interplay of these two aspects. The ultimate purpose is for Energy to know and fulfill itself and this urge drives all evolution.
We might make progress toward solving the measurement problem within quantum mechanics through inspection of metaphysical or underlying assumptions. Bohm’s implicate order merits consideration for understanding the paradoxes of quantum mechanics. However most physicists resist this because of several unpalatable features it possesses. Chiefly among these are the the way it treats consciousness as fundamental and its lack of mathematical structure. However the metaphysical assumptions that appear to conflict with such “unpalatable” features should be questioned, especially given the radical nature of several alternative explanations. Further, Bohm’s implicate order appears to fit very well the growing evidence of consciousness anomalies (psi).
Self-expansiveness is a construct referring to how a person can identify with aspects of the world not usually seen in the West as part of the ordinary self, and this construct is accompanied by a scientifically well-validated measure, the Self-Expansiveness Level Form (SELF), which has been used in considerable empirical research. In particular, the SELF’s Transpersonal Scale, which focuses on extreme levels of self-expansiveness — such as identifying with all of humanity or even all that exists, provides a model for understanding a number of phenomena related to the outer boundaries of human consciousness. This presentation will explore the construct of self-expansiveness and its accompanying measure, as well as summarize the empirical research supporting it and its many implications in terms of both further research and applications.
So far, mind-body identity theories and neurosciences have failed empirically. To the best of our understanding, neural activity and consciousness does not match. Is there any alternative physical entity? I suggest there is, only it is not one’s body or any property of it – it is the external object. The proposal is straightforward – one’s conscious experience of an object is the object one is conscious of. I will address classical cases and objections – e.g., perceptual error, hallucinations, illusions, phosphenes, mental imagery, direct brain stimulation, afterimages, and dreams. I will show that such cases can be explained in terms of identity with actual external objects.
Cases of children describing events they could not know or behaving as if they were perceiving a reality subtler than our ordinary material world often puzzle parents. In some instances, such experiences take a toll on the child who feels fear and/or insecurity. The in-depth interviewing that has been carried out to investigate these cases focuses on the traits that distinguish those children, the type of phenomena that are more often reported, the common elements in these experiences, and the consequences they may produce during childhood and later, in adult life. Subjects examined include children just over 2 years old, to adults who remember these experiences as a child.
According to our current medical concepts, it is not possible to experience consciousness during a cardiac arrest, when circulation and breathing have ceased. But during the period of unconsciousness due to a life-threatening crisis like cardiac arrest patients may report the paradoxical occurrence of enhanced consciousness experienced in a dimension without our conventional concept of time and space, with cognitive functions, with emotions, with self-identity, with memories from early childhood and sometimes with perception out and above their lifeless body. In four prospective studies with a total of 562 survivors of cardiac arrest between 11% and 18% of the patients reported a near-death experience (NDE), and in these studies it could not be shown that physiological, psychological, pharmacological or demographic factors could explain the cause and content of these experiences. How could a clear consciousness outside one’s body be experienced at the moment that the brain no longer functions during a period of clinical death, with a flat-line EEG? There are now good reasons to assume that our consciousness does not always coincide with the functioning of our brain: enhanced consciousness can sometimes be experienced separately from the body. I have come to the inevitable conclusion that most likely the brain must have a facilitating and not a producing function to experience consciousness. By making a scientific case for consciousness as a nonlocal and thus ubiquitous phenomenon we must question a purely materialist paradigm in science. Moreover, recent research on NDE seems to be a source of new insights into the possibility of a continuity of our consciousness after physical death.
Researchers at the University of Virginia, beginning with Ian Stevenson, have investigated children’s reports of memories of previous lives for the past fifty years, studying more than 2,500 cases from around the world. Common features in the cases include a child talking about a past life at a very early age, behaviors that appear connected to that life such as phobias related to the mode of death, and sometimes birthmarks or birth defects that correspond to wounds the previous person suffered. The presentation will include a review of the research and the details of two recent American cases.