Shelli Joye
Shelli Joye (website: www.shellijoye.net ) entered Rice University on a full Physics scholarship and completed a BS in Electrical Engineering, an MA in Indian Philosophy from the California Institute of Asian Studies, and a PhD in the Philosophy, Cosmology, and Consciousness program from the California Institute of Integral Studies in San Francisco. She completed an M.F.A. in the painting program at J.F. Kennedy University and is an accomplished abstract painter. She has had 20 books released by Inner Traditions and other publishers, including the award winning volume - The Electromagnetic Brain: EM Field Theories on the Nature of Consciousness; her books may be found on Amazon.com. Her latest book, "The Metaverse: Exploring the Hidden Dimensions of Consciousness" will be released early in 2024.
Supervisors: Allan Leslie Combs, Brian Swimme, Dean Radin, and Dr. Robert McDermott
Address: Frazione Porziano, 27
Assisi (PG)
Italy 06081
Supervisors: Allan Leslie Combs, Brian Swimme, Dean Radin, and Dr. Robert McDermott
Address: Frazione Porziano, 27
Assisi (PG)
Italy 06081
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The work of Pierre Teilhard de Chardin (1881–1955) is a case in point. Teilhard was one of the rare few capable of bridging these two domains, physics and metaphysics, in an experiential life-long search to develop the new science that he called “hyperphysics.”
But then by what vehicle or function do the eternal objects “reach out” from their domain of eternity (the nontemporal, nonspatial, non-corporeal domain) to communicate with and/or to affect or project in any manner the concrescing actual occasion that populate the space-time domain? Unfortunately, Whitehead does not clearly answer this question in any of his future lectures and essays, perhaps due to the limited conceptual tools available in the “pre-digital” age. The closest Whitehead seems to have come in his attempt to articulate a solution is when he states, “It seems as if the careers of waves of light illustrate the transition from the more restricted type to the wider type”[emphasis added].
My lifelong search for a map of consciousness began around a small campfire on a lovely Pacific Ocean beach just south of Big Sur, California, at around midnight on a clear July night, shortly after ingesting three small yellow tablets of LSD (“Owsley acid”). Having just completed the third year of a double major program in mathematics and electrical engineering, my vision of the universe was deeply influenced by such things as frequency charts, Fourier and Laplace transforms, and electromagnetic theories describing invisible energy waves. Suddenly all of these dry theories became vividly alive for me, overlaid and energized by the direct visual, auditory, and tactile experience of other entities in an enormous sea of energy. Astonished, I found myself floating on the vast depths of oceans of consciousness that I had never realized lay beyond the shores of my own familiar mind, and I realized that we are all immersed in planetary and galactic energy fields swirling in and out of our own limited islands of awareness.
The map presented in this book is derived from direct experience. It is also an extension of several major new concepts that have emerged in recent quantum physics and brain research, primarily the “holonomic mind/brain” theory put forth by the neurosurgeon Karl Pribram and the cosmology of the “Implicate/Explicate orders” proposed by the British quantum physicist David Bohm. Woven together, a synergy emerges as the holoflux hypothesis, revealing a new map of consciousness in an expanding universe. The holoflux hypothesis presented here offers a new paradigm which is shown to be consistent with physics and found surprisingly to be in accord with the writings and verbal traditions of the numerous metaphysical interpretations brought back by millenia of introspective mystics, saints, and shamanic psychonauts.
However there is growing interest among the scientific community in string theory, the only branch of mathematical geometry that has successfully explained recent discoveries in high energy particle physics. The mathematical proof of string theory requires the existence of a ten dimensional universe. But in trying to map consciousness, science continues to limit its data search within time and the three spatial dimensions, ignoring six of string theory's ten dimensions Perhaps because mainstream science tacitly limits itself to four of the ten dimensions, progress has come to a dead end. Accordingly, the most widely accepted theory among neurophysiologists is that consciousness is somehow a "byproduct" of the electrical sparking of neurons, an accidental epiphenomenon of the activities of nerve-filled wet meat.
This paper considers data beyond the four dimensional constraints of the scientific establishment. It is my contention that many recorded accounts of philosophers, mystics, and shamans can and should be considered as data. My thesis is that these accounts express experience and observation within one or more of the additional dimensions predicted by string theory. Any advance in understanding consciousness must take into account not only the language and domains of mathematics, particle physics, and neurobiology, but also the experiential domains of philosophers and mystics. It is in regarding data from these multiple domains of inquiry that a new model of consciousness will emerge. In this paper I hypothesize a psychophysics of consciousness, woven of strands from mathematics, mysticism, and physics, as well as contemplative participatory practice, to address and solve "the hard problem."
The model presents human consciousness as operating in two distinct modes: 1.) as a fluctuating process of time-based organic memory and symbolic reasoning within the constraints of the physical neuronal systems, and 2.) as a nexus of electromagnetic energy flux aligned axially within and radiating outward from resonant cavities within the human body. I will describe how this model parallels and is supported by Patañjali's description of 1.) the human mindstuff (citta) and its relation to 2.) radiant consciousness (puruṣa).
Sheldrake’s theory of morphic resonance and Ervin László’s holofield theory are examined and shown to be congruent with the holoflux theory.
László’s postulated existence of two domains or dimensions of cosmological architecture, an “A-dimension” equivalent to Bohm’s implicate order and an “M- dimension,” equivalent to Bohm’s explicate, space–time material domain.
Sheldrake’s morphic resonance biological forms are described as products of a Fourier transform-like process between these same two domains.
Concluding remarks support the congruence of the Pribram–Bohm topological model with other major paradigms of consciousness, including those elaborated by Chalmers, Lilly, Block, and Teilhard de Chardin.
In the creation of art, a supersensible aesthetics may help induce this emergent integral consciousness, as foreseen by Gebser, without loss of previous evolutionary structures.
Such an aesthetics of the sublime has the ability open up truly new "organs of perception" in the viewer, perceptual systems that have been emerging recently and now become available to individual and collective human conscious experience. Such modes offer previously unimaginable new ways of embracing the multiple dimensions beyond space and time, and of connecting the collective human psyche that has become increasingly fragmented in the digital metaverse.
An Appendix is included with paintings by the author created from direct exploration of n-dimensional states to invoke supersensible perception.
The import of Teilhard’s work cannot be underestimated. It is a sad fact that, in our 21st century, we continue to find minimal interest among the communities of physical scientists to explore areas of congruence between the measured maps of physical science and the explored maps of consciousness that have been revealed to us through generations of saints and introspective mystics. Ironically the mystics seldom have had sufficient training or interest in science to model their discoveries in scientific language, while few scientists have found time and interest (under the tacit threat of ridicule or censure) to explore consciousness seriously, let alone to make with any sustained attempt to articulate a hard-science basis for consciousness.
Teilhard was one of an exceedingly rare few: a priest, mystic, and scientist who wrote extensively and produced, in scientific terms and with great clarity, a complete model describing the evolution of consciousness in the universe. He left us a legacy that he hoped would forge a new mysticism, a science-based experiential analysis and mapping of the geometry and dynamics of an evolving consciousness. In an optimistic note, Teilhard, paleontologist, geologist and priest, at the age of 72, in sight of St. Helena on passage from New York, writes: “It is with irrepressible hope that I welcome the inevitable rise of this new mysticism and anticipate its equally inevitable triumph.”
Society for Consciousness Studies Conference,
May 2015, San Francisco, California
Foundations of Mind Conference,
May 2016, Berkeley, California
Science & Nonduality Conference,
August 2016, Titignano Castle, Italy
Science & Nonduality Conference,
October 2016, San Jose, California
Foundations of Mind Conference,
January 2017, San Francisco, California
Science & Nonduality Conference,
August 2017, Titignano Castle, Italy
The approach taken is trans-disciplinary, one that considers and relates established concepts not only from the extensive neurophysiological research findings of Karl Pribram and the ontological understanding of quantum physics developed by David Bohm, but also from readings in philosophy, religion, mysticism, and direct perceptual, introspective, cognitive experience.
The work of Pierre Teilhard de Chardin (1881–1955) is a case in point. Teilhard was one of the rare few capable of bridging these two domains, physics and metaphysics, in an experiential life-long search to develop the new science that he called “hyperphysics.”
But then by what vehicle or function do the eternal objects “reach out” from their domain of eternity (the nontemporal, nonspatial, non-corporeal domain) to communicate with and/or to affect or project in any manner the concrescing actual occasion that populate the space-time domain? Unfortunately, Whitehead does not clearly answer this question in any of his future lectures and essays, perhaps due to the limited conceptual tools available in the “pre-digital” age. The closest Whitehead seems to have come in his attempt to articulate a solution is when he states, “It seems as if the careers of waves of light illustrate the transition from the more restricted type to the wider type”[emphasis added].
My lifelong search for a map of consciousness began around a small campfire on a lovely Pacific Ocean beach just south of Big Sur, California, at around midnight on a clear July night, shortly after ingesting three small yellow tablets of LSD (“Owsley acid”). Having just completed the third year of a double major program in mathematics and electrical engineering, my vision of the universe was deeply influenced by such things as frequency charts, Fourier and Laplace transforms, and electromagnetic theories describing invisible energy waves. Suddenly all of these dry theories became vividly alive for me, overlaid and energized by the direct visual, auditory, and tactile experience of other entities in an enormous sea of energy. Astonished, I found myself floating on the vast depths of oceans of consciousness that I had never realized lay beyond the shores of my own familiar mind, and I realized that we are all immersed in planetary and galactic energy fields swirling in and out of our own limited islands of awareness.
The map presented in this book is derived from direct experience. It is also an extension of several major new concepts that have emerged in recent quantum physics and brain research, primarily the “holonomic mind/brain” theory put forth by the neurosurgeon Karl Pribram and the cosmology of the “Implicate/Explicate orders” proposed by the British quantum physicist David Bohm. Woven together, a synergy emerges as the holoflux hypothesis, revealing a new map of consciousness in an expanding universe. The holoflux hypothesis presented here offers a new paradigm which is shown to be consistent with physics and found surprisingly to be in accord with the writings and verbal traditions of the numerous metaphysical interpretations brought back by millenia of introspective mystics, saints, and shamanic psychonauts.
However there is growing interest among the scientific community in string theory, the only branch of mathematical geometry that has successfully explained recent discoveries in high energy particle physics. The mathematical proof of string theory requires the existence of a ten dimensional universe. But in trying to map consciousness, science continues to limit its data search within time and the three spatial dimensions, ignoring six of string theory's ten dimensions Perhaps because mainstream science tacitly limits itself to four of the ten dimensions, progress has come to a dead end. Accordingly, the most widely accepted theory among neurophysiologists is that consciousness is somehow a "byproduct" of the electrical sparking of neurons, an accidental epiphenomenon of the activities of nerve-filled wet meat.
This paper considers data beyond the four dimensional constraints of the scientific establishment. It is my contention that many recorded accounts of philosophers, mystics, and shamans can and should be considered as data. My thesis is that these accounts express experience and observation within one or more of the additional dimensions predicted by string theory. Any advance in understanding consciousness must take into account not only the language and domains of mathematics, particle physics, and neurobiology, but also the experiential domains of philosophers and mystics. It is in regarding data from these multiple domains of inquiry that a new model of consciousness will emerge. In this paper I hypothesize a psychophysics of consciousness, woven of strands from mathematics, mysticism, and physics, as well as contemplative participatory practice, to address and solve "the hard problem."
The model presents human consciousness as operating in two distinct modes: 1.) as a fluctuating process of time-based organic memory and symbolic reasoning within the constraints of the physical neuronal systems, and 2.) as a nexus of electromagnetic energy flux aligned axially within and radiating outward from resonant cavities within the human body. I will describe how this model parallels and is supported by Patañjali's description of 1.) the human mindstuff (citta) and its relation to 2.) radiant consciousness (puruṣa).
Sheldrake’s theory of morphic resonance and Ervin László’s holofield theory are examined and shown to be congruent with the holoflux theory.
László’s postulated existence of two domains or dimensions of cosmological architecture, an “A-dimension” equivalent to Bohm’s implicate order and an “M- dimension,” equivalent to Bohm’s explicate, space–time material domain.
Sheldrake’s morphic resonance biological forms are described as products of a Fourier transform-like process between these same two domains.
Concluding remarks support the congruence of the Pribram–Bohm topological model with other major paradigms of consciousness, including those elaborated by Chalmers, Lilly, Block, and Teilhard de Chardin.
In the creation of art, a supersensible aesthetics may help induce this emergent integral consciousness, as foreseen by Gebser, without loss of previous evolutionary structures.
Such an aesthetics of the sublime has the ability open up truly new "organs of perception" in the viewer, perceptual systems that have been emerging recently and now become available to individual and collective human conscious experience. Such modes offer previously unimaginable new ways of embracing the multiple dimensions beyond space and time, and of connecting the collective human psyche that has become increasingly fragmented in the digital metaverse.
An Appendix is included with paintings by the author created from direct exploration of n-dimensional states to invoke supersensible perception.
The import of Teilhard’s work cannot be underestimated. It is a sad fact that, in our 21st century, we continue to find minimal interest among the communities of physical scientists to explore areas of congruence between the measured maps of physical science and the explored maps of consciousness that have been revealed to us through generations of saints and introspective mystics. Ironically the mystics seldom have had sufficient training or interest in science to model their discoveries in scientific language, while few scientists have found time and interest (under the tacit threat of ridicule or censure) to explore consciousness seriously, let alone to make with any sustained attempt to articulate a hard-science basis for consciousness.
Teilhard was one of an exceedingly rare few: a priest, mystic, and scientist who wrote extensively and produced, in scientific terms and with great clarity, a complete model describing the evolution of consciousness in the universe. He left us a legacy that he hoped would forge a new mysticism, a science-based experiential analysis and mapping of the geometry and dynamics of an evolving consciousness. In an optimistic note, Teilhard, paleontologist, geologist and priest, at the age of 72, in sight of St. Helena on passage from New York, writes: “It is with irrepressible hope that I welcome the inevitable rise of this new mysticism and anticipate its equally inevitable triumph.”
Society for Consciousness Studies Conference,
May 2015, San Francisco, California
Foundations of Mind Conference,
May 2016, Berkeley, California
Science & Nonduality Conference,
August 2016, Titignano Castle, Italy
Science & Nonduality Conference,
October 2016, San Jose, California
Foundations of Mind Conference,
January 2017, San Francisco, California
Science & Nonduality Conference,
August 2017, Titignano Castle, Italy
The approach taken is trans-disciplinary, one that considers and relates established concepts not only from the extensive neurophysiological research findings of Karl Pribram and the ontological understanding of quantum physics developed by David Bohm, but also from readings in philosophy, religion, mysticism, and direct perceptual, introspective, cognitive experience.
https://www.youtube.com/watch?v=zui3H4A51cY
https://www.youtube.com/watch?v=zui3H4A51cY
https://www.youtube.com/watch?v=zui3H4A51cY
http://www.youtube.com/watchv=zui3H4A51cY&feature=youtu.be