Kategoriarkiv: Consciousness

Paavo Pylkkänen on David Bohm’s interpretation of the quantum theory

Paavo Pylkkänen discusses David Bohm’s interpretation of quantum theory, including mind and matter, in this article — Is there Room in Quantum Ontology for a Genuine Causal Role for Consciousness?

Source: Twitter.

Here are some quotes from the article (my emphasis in bold):

… active information is playing a key causal role in physical processes at the quantum level.

organisms that are conscious of their own and others’ mental states have a better ability to interact, cooperate, and communicate.

… conscious experience … presents us with the options to choose from …

… certain conscious states … have an intrinsic motivating force … as an indivisible part of the experience itself.

… consciousness seems to be decisive for meaningful interactions with our environment.

… consciousness, flexible control, free will, and unified and integrated representations are all interconnected.

… information in conscious mental states is globally available to a number of different mental subsystems …

… information in conscious experience is typically very rich in its content — it is unified and integrated.

… consciousness both enables the sort of information that flexible control requires, and it also makes it possible for such information to reach the subsystems that are required in the execution of the control.

matter at the quantum level is fundamentally different from the sort of mechanical matter of classical physics

then it is perhaps not so surprising that a very complex aggregate of such elements … has a body, accompanied by a mind that guides it.

Bohm proposed that we understand mental states as involving a hierarchy of levels of active information.

Bohm saw nature as a dynamic process where information and meaning play a key dynamic role

the higher level of thought can organize the content in the lower level into a coherent whole.

Bohm went as far as to say that electrons have a ”primitive mind-like quality,” but by ”mind” he was here referring to the ”activity of form,” …

… we could say that suitably integrated active information is conscious.

… in my view a major reason for its being ignored is that it goes so much against the prevalent mechanistic way of thinking …

Bohm’s suggestion was that a natural extension of his ontological interpretation of the quantum theory can include mental processes and even conscious experience …

More flexible control means … that the organism is able to choose from among different options the one that best fits the situation

In Bohmian terms … consciousness enables the organism to suspend the activity of information.

… flexible control in the Bohmian view seems to involve higher-order, meta-level information that we are conscious of …

there isan interesting analogy between Bohm’s notion of common pools of information at the quantum level and the notion of collective intentionality in social ontology.

… Bohm emphasizes that information is typically active …

One possibility is that the presence of consciousness increases the level of activity of the information.

… quantum active information … is semantic and has both factual and instructional aspects …

… our ethical judgments (e.g., ”the choice of the best”) can typically also affect the way information is activated, and consequently our behavior.

Our choices of ”the best” are somehow related to value intelligence.

Related posts:
Book Review: Mind, Matter and the Implicate Order
The meaning of meaning
Meaning as being
Free flow of meaning

Book Review: Dark Night Early Dawn

Christopher Bache explores the “deep ecology of mind as it reveals itself in nonordinary states” in Dark Night, Early Dawn: Steps to a Deep Ecology of Mind (p.16). Bache’s contention is that “we need to expand our frame of reference beyond the individual human being and look to the living systems the individual is part of” (p.16). He believes that “one of the greatest challenges facing psychology and philosophy today is to grasp the full implications of our interconnectedness” (p.115). He thinks that “the fundamental polarity of our nature is the polarity of individuality and wholeness, and wholeness includes both depth and breadth” (p.115). “… it is not individuality itself that is the illusion but our sense of being isolated from the whole” (p.264).

Dark Night
The book’s title points beyond “the individual to the collective dark night” (p.16). Christopher Bache is convinced that “we have entered a time of unprecedented disruption of life at fundamental levels that will soon reach catastrophic proportions” (p.16). He believes that “the more clearly we understand the deep structure of events that are overtaking our lives, the more we may be able ease the pain of the transition humanity is being called upon to make” (pp. 16—17). At a deeper level, this will “involve a deep shift in how we collectively feel about each other and the world at large” (p.231).

Transpersonal Paradigm
Christopher Bache thinks that “we are so deeply habituated to thinking of mind as a private phenomenon that recognizing its collective component is extremely difficult and triggers a chorus of objections” (p.205). “What is required”, he says, is that individuality is relocated within a “transpersonal paradigm” (p.205). This allows us to recognize the dynamics that are visible if we are “open to new and startling observations drawn from carefully scrutinized experience” (p.205). “While not abandoning our skeptical edge, we must push our critical faculties to explore uncharted territory” (p.205).

“Because we are constantly taught that only individual beings have minds, we fail to recognize instances of transindividual mental functioning operating in our everyday life” (p.183). Transpersonal experiences “arise from a complex interaction between the mind doing the exploring and the larger Mind being explored” (p.30). This means that “we must use mind to explore mind” (p.30). We must also ask what the implications of these experiences are “for human existence” (p.7). We need to be “more sensitive to the limits of human understanding and more open to the unknown” (p.39), especially if “controversial data … has been gathered according to the same methodological standards accepted in other contexts” (p.39).

Conceptual Framework
Christopher Bache tries to create “a conceptual framework” (p.254) based on his work with “psychedelic states” (p.9), his experiences in “the classroom” (p.184), Richard Tarnas’s overviews of “Western philosophy” (p.22), Stanislav Grof’s study of “the deep psyche ” (p.48), Rupert Sheldrake’s theory of “morphic fields” (p.78), Kennet Ring’s observations from “NDEs” (near-death experiences) (p.111), and “chaos theory” (p.241).

Bache’s observation is that “Sheldrake’s hypothesis of morphic fields meshes with Grof’s experiential data” (p.80). He recognizes the “similarity of psychedelic states to NDEs” (p.109). Studying “the experiences of many persons” together with the possibility of repetition in psychedelic therapy “draws out the organic processes involved, showing … how one state systematically unfolds into another” (p.109). His experience is that “the individual and collective energies of everything that surrounds us creates a collective net of influences that flows through our conscious and unconscious awareness” (p.150). Our “sense of identity” is “a transparent reality in continuous exchange with a larger field of awareness created by our previous life experiences” (pp.163—164). Our sensitivity to this exchange increases as “our basic sense of identity shifts, becoming progressively deeper” (p.164).

The most powerful context in which Christopher Bache has experienced “the field dynamics of mind on a regular basis is in the classroom” (p.184). Bache thinks that “at least” some of his experiences in the classroom can better be thought of as “the manifestation of a group mind” (p.195). Slowly he began to “recognize the existence of these fields” operating in his classes (p.195). Eventually, it “simply became more elegant to conceptualize” his observations as “symptoms of a unified learning field that underlay and integrated the class as a whole” (p.195). As he made the shift to thinking of this “something” as mental fields, a “variety of conceptual and experiential pieces began to fall into place” (p.196).

Provisional Conclusions
Many experiences through the years led Christopher Bache to draw a number of “provisional conclusions” (p.196). Bache thinks that when “a number of minds come together and integrate their individual capacities, it is as though they become phase-locked in ways analogous to how individual neurons become phase-locked in hemispherically synchronized brain states” (p.209). “When persons open themselves to each other and focus on a common goal, their individual energies meld in a way that mediates contact with levels of intelligence and creativity that are beyond the reach of these individuals acting alone” (p.209). What cannot be “accomplished separately becomes available to those who work together” (p.202).

Christopher Bache believes that mental fields are “always present whenever collective intention is focused in group projects of sustained duration and repeated form” (p.197). These fields “appear to vary enormously in strength, reflecting a variety of factors” (p.197). The “key ingredients” for these fields to form seem to be: (1) “collective intention”, (2) “sustained duration”, and (3) “repetition” (p.198). It seems as “… sustained and repeated focusing of many minds on a single purpose creates strong currents within the larger field of mind” (p.199).

Early Dawn
Christopher Bache thinks that “we are only beginning to glimpse the collective dynamics of mind” and wants to “encourage increased discussion of these important issues” (p.187). The observation of “energetic resonance and … fields operating in educational contexts has the potential to transform not only education but a wide range of creative group processes” (p.209). The possibilities expand exponentially as we learn to enter into states of “synchronized group awareness” (p.209). Bache believes that “one of the most important theoretical and practical challenges … is learning how these fields operate, how to work with them directly, and how to manage the enormous energies that are sometimes generated when they are activated” (p.187).

Bache points out that “our individual choices may have enormous ramifications if they reflect our highest potential and seek the greatest good of humanity as a whole” (p.244). “As the inherent wholeness of existence becomes a living experience for more and more persons, individuals will find … new orders of creativity that could not have been anticipated as long as we were trapped within the narrow confines of an atomistic, self-referential mode of consciousness” (p.256).

Summary
Christopher Bache provides a creative and radically expanded view on what it means to be human, both individually and collectively. He approaches the subject with a deep respect and wish to understand. Bache takes the reader into uncharted territory. I’m not able (or prepared) to follow every step he takes in the book, but I think he has done a great job in balancing his deep (trans)personal insights with incisive thinking. His writing is characterized by a combination personal and intellectual honesty which makes me willing to listen. It’s a fascinating book on an important subject!

Ralph Stacey on rule-following

Ralph Stacey writes that we have to think of global organizational order as continually emerging in myriad local interactions,1 and that it is highly simplistic to think of human beings as rule-following beings.2 In our acting, we may take account of rules but can hardly be said to blindly follow them.3

The essential and distinctive characteristic of human beings is that we are conscious and self-conscious beings capable of emotion, spontaneity, imagination, fantasy and creative action. We are essentially reflexive and reflective.4 We do not interact blindly according to mechanistic rules, but engage in meaningful communicative interaction with each other.5 We establish power relations between ourselves.6 And we also exercise at least some degree of choice as to how we will respond to the actions of others.7 In addition, we use tools and technologies to accomplish what we choose to do.8

This means that consciousness, self-consciousness, reflection and reflexivity, creativity, imagination and fantasy, communication, meaning, power, choice, evaluation, tool use and sociality should explicitly be brought to any interpretation, as regards human beings.9

Notes:
1 Patricia Shaw and Ralph Stacey (editors), Experiencing Risk, Spontaneity and Improvisation in Organizational Change: Working live, (Routledge, 2006), p. 125.
2 Ibid., p. 126.
3 Ibid..
4 Ibid..
5 Ibid..
6 Ibid..
7 Ibid..
8 Ibid..
9 Ibid..

Related post:
Ralph Stacey on beliefs

A wide-ranging hangout with Simon Robinson

Simon Robinson, co-author of Holonomics: Business Where People and Planet Matter, shares in this wide-ranging hangout his view on holonomics, wholeness, leadership, change, human values, and the dynamics of seeing deeply. Simon says that there’s lot of talk about collaboration, co-creation, sustainability, and sharing, but that these are just words if there’s no authenticity and a lived presence of human values. I fully agree.

Related posts:
Book Review: Holonomics
Book Review: First Steps to Seeing

The uncovering of the U-process

TAI Presents Joseph Jaworski who tells the story about the uncovering of the U-process. The presentation is divided into the seven videos:

Related videos:
ZIN monastry for meaning and work invites Joseph Jaworski
Joseph Jaworski speaks to the to the staff of Berrett-Koehler about his history, perspective, and new book Source

The Elements

The Elements with Joseph Jaworski is an interesting series of short videos on:

A guided meditation through our interiors

Here is a video with Genpo Roshi who has integrated aspects of Zen state training with Voice Dialogue. The process works by engaging the “voices” of the ego—such as desire, fear, and “the controller”—and then moving into an experience of Big Mind/Big Heart, and the integrated free-functioning self. My question is whether this self really is the ”aware ego” or still is a ”voice”?

The Three Principles

The Three Principles are defined as:

  • Mind—The energy and intelligence of all life
  • Consciousness—The gift of awareness
  • Thought—The creative agent we use to direct us through life

Here are short videos where Aaron Turner, Mara Gleason, Michael Neill, and Tanya Kennard explains what the Three Principles of Mind, Consciousness, and Thought means to them:

Aaron Turner

  1. The Three Principles
  2. Business
  3. Parenting

Mara Gleason 1(2)

  1. Three Principles
  2. How can people change so quickly?
  3. What is an insight?
  4. Wisdom going beyond the brain
  5. It’s all about thought!
  6. You’re always ok

Mara Gleason 2(2)

  1. Introduction
  2. What are you seeing new?
  3. The power of ‘seeing’
  4. Three principles and business

Michael Neill

  1. Coaching and the Three Principles
  2. Ground of experience
  3. Wisdom and personal thinking – Same source
  4. Inside-out and outside-in
  5. Thought revolution
  6. Relationships and the Three Principles
  7. Religion and the Three principles
  8. Potential for humanity

Tanya Kennard

  1. On the current mental health paradigm
  2. What are the Three Principles?
  3. On parenting
  4. On the mental health field
  5. Talking about thought

The New Metaphysics

There are newly evolving assumptions in science which challenge the assumptions of classical science. Below is a comparison of the classsical and evolving scientific worldviews  as proposed by Willis Harman. The table is a summary of Figure 15.6 in The Conscious Universe by Dean Radin.

Orthodox “Separateness” Science Proposed “Wholeness” Science
Basic Assumption: Basic Assumption:
The universe is made up of fundamental particles and quanta that are separate from one another except for certain connections made through fields. The universe is a single whole within which every part is intimately connected to every other part.
The universe is scientifically understood to be ultimately deterministic. A deterministic universe stems from the assumption of “separateness”; there is no reason to expect it to be borne out in experience.
… Consciousness is a byproduct of material evolution and is an epiphenomenon with no intrinsic meaning or purpose. …consciousness may be an important investigative tool, a “window” to other dimensions of reality.
There is no evidence for “drives” or “purposes” in evolution. … There is no scientific evidence for anything in the universe resembling “purpose” or “design.” …  … The universe may be genuinely, and not just apparently, purposeful and goal-oriented.
A scientific explanation of a phenomenon consists in relating the phenomenon to increasingly general, fundamental, and invariant scientific laws. … There is no reason to assume that scientific laws are invariant; it seems more plausible that they too evolve. … Evidence points to consciousness either evolving along with, or being prior to, the material world.
The truest information about objective reality is obtained through the observer being as detached as possible. A clear separation can be maintained between subjective and objective knowledge. There is an ultimate limit to objectivity, in that some “observer effect” is inevitable in any observation. Understanding comes not from detachment, objectivity, and analysis but from identifying with the observed, becoming one with it.
All scientific knowledge is ultimately based on data obtained through the physical senses. Such information is ultimately quantifiable. Reality is contacted through physical sense data and through inner, deep, intuitive knowing. Our encounter with reality is not limited to being aware of messages from our physical senses …

Engagemang efterfrågas

Richard Berglund har doktorerat på hur man skapar engagemang. Det är ju ett helt underbart fantastiskt forskningsområde, tänker jag! Richard listar i sin avhandling ”Engagemang efterfrågas – hur tre tillverkande företag söker medverkan från sina anställdas när de inför lean” tio faktorer som påverkar engagemanget:

  1. Vision och strategi: Det nyanserade samtalet och de gemensamma strävandena.
  2. Tilltro: En kultur av öppenhet och låga statusskillnader.
  3. Ledningens aktiva medverkan: Närvaro, kommunikation och förståelse – ”att leva som man lär”.
  4. Långsiktigt tänkande: Engagemang byggs långsamt, men kan förstöras på ett ögonblick. Ständiga omorganisationer, omkastningar och nystarter är förödande.
  5. Hänsyn till individen: Olikhet är en styrka i ett bra samspel. Undvik eldsvådorna istället för att släcka bränder.
  6. Ansvar och befogenheter: Delegerade befogenheter och egna resurser att genomföra idéer ger snabbt ringar på vattnet. Mer blir rätt än vad som blir fel.
  7. Möjlighet att påverka: Att bli konsulterad i frågor som berör oss. Att INTE bli överkörd.
  8. Utmaning: Chefen har inte alla svar. Öppna frågor, där våra svar efterfrågas, är bättre.
  9. Lärande: All utveckling handlar om lärande. Tide behövs för att förstå det som händer så att vi kan utvecklas tillsammans.
  10. Vinst för alla: Resultatet av våra ansträngningar fördelas någorlunda rättvist.