ΡΑΔΙΟΝΙΚΗ -RADIONICS FROM GREECE

ΚΑΘΑΡΙΣΜΟΣ ΕΝΕΡΓΕΙΑΚΩΝ ΣΩΜΑΤΩΝ

2011-11-20T22:16:00.001+03:00

ΑΛΕΞΗΣ
ΑΣΤΡΙΚΟ-ΠΝΕΥΜΑΤΙΚΟ 31719
ΑΙΘΕΡΙΚΟ-ΑΣΤΡΙΚΟ 271011
ΦΥΣΙΚΟ-ΑΙΘΕΡΙΚΟ 103317

ΥΠΕΡΔΙΕΡΓΕΣΗ ΑΣΤΡΙΚΟΥ 49618
ΥΠΕΡΔΙΕΡΓΕΣΗ ΑΙΘΕΡΙΚΟΥ 79518
ΥΠΕΡΔΙΕΡΓΕΣΗ ΠΝΕΥΜΑΤΙΚΟΥ 89718

ΚΑΘΑΡΙΣΜΟΣ ΑΣΤΡΙΚΟΥ 85193
ΚΑΘΑΡΙΣΜΟΣ ΑΙΘΕΡΙΚΟΥ 41894
ΚΑΘΑΡΙΣΜΟΣ ΠΝΕΥΜΑΤΙΚΟΥ 29293

31125 ΨΕΥΔΑΡΓΥΡΟΣ

ΤΗΛΕΦΩΝΟ ΓΙΑ ΚΑΡΜΙΚΕΣ ΥΠΟΘΕΣΕΙΣ ΚΑΙ ΟΧΙ ΜΟΝΟ

ΣΟΦΙΑ. Α

2011-07-13T12:59:00.002+03:00

ΑΣΤΡΙΚΟ-ΠΝΕΥΜΑΤΙΚΟ 31719
ΑΙΘΕΡΙΚΟ-ΑΣΤΡΙΚΟ 271011
ΦΥΣΙΚΟ-ΑΙΘΕΡΙΚΟ 103317

ΥΠΕΡΔΙΕΡΓΕΣΗ ΑΣΤΡΙΚΟΥ 49618
ΥΠΕΡΔΙΕΡΓΕΣΗ ΑΙΘΕΡΙΚΟΥ 79518
ΥΠΕΡΔΙΕΡΓΕΣΗ ΠΝΕΥΜΑΤΙΚΟΥ 89718

ΚΑΘΑΡΙΣΜΟΣ ΑΣΤΡΙΚΟΥ 85193
ΚΑΘΑΡΙΣΜΟΣ ΑΙΘΕΡΙΚΟΥ 41894
ΚΑΘΑΡΙΣΜΟΣ ΠΝΕΥΜΑΤΙΚΟΥ 29293

31125 ΨΕΥΔΑΡΓΥΡΟΣ

ΥΠΕΡΟΞΕΙΔΙΟ ΤΟΥ ΥΔΡΟΓΟΝΟΥ (H2O2) - Η απαγορευμένη πανάκεια

2010-09-12T08:47:00.000+03:00

Η άγνωστη «θαυματουργή» θεραπεία

Το γνωστό οξυζενέ φαίνεται να συμβάλλει σημαντικά στην αποτελεσματική αντιμετώπιση ενός ευρέος φάσματος ασθενειών. Παρόλο όμως, που αρκετοί επιστήμονες πραγματοποιούν αποκαλυπτικές μελέτες για τις ιαματικές του ιδιότητες, τα συμπεράσματά τους υποβαθμίζονται συστηματικά απο το ιατροφαρμακευτικό σύστημα...

Πριν από 170 χρόνια, όταν η Ινδία ήταν ακόμα βρετανική αποικία, οι αυτόχθονες έπιναν νερό, μέσα στο οποίο διέλυαν μικρές ποσότητες υπεροξειδίου του υδρογόνου για να αντιμετωπίσουν μια μεγάλη ποικιλία ασθενειών - από πιο ήπιες, όπως η γρίπη, έως σοβαρότερες ασθένειες, όπως η χολέρα και η μαλάρια. Τα αποτελέσματα αυτής της μεθόδου θεραπείας ήταν τόσο θετικά, ώστε θεωρήθηκε ότι η διάδοση της θα επηρέαζε το εμπόριο χημικών φαρμάκων που είχε αρχίσει τότε να καθιερώνεται και στο Ηνωμένο Βασίλειο.

Για να αντιμετωπίσουν την απειλή, οι βρετανικές Αρχές προσέλαβαν έναν ρεπόρτερ, ο οποίος -προσποιούμενος τον γιατρό- «κατασκεύασε» μια ιστορία για ένα παιδί που πέθανε εξαιτίας εγκεφαλικής βλάβης, ύστερα από τη λήψη υπεροξειδίου του υδρογόνου.

Το γεγονός ότι η είδηση προήλθε από έναν «ειδικό» επηρέασε καθοριστικά τους Ινδούς, με αποτέλεσμα να εγκαταλείψουν τη χρήση του Η2Ο2 και να στραφούν στα βρετανικά φαρμακευτικά σκευάσματα (Madison Cavanaugh, The one-minute cure: The secret to healing virtually all diseases).

Επρόκειτο για το πρώτο χτύπημα εναντίον μιας πολλά υποσχόμενης θεραπευτικής μεθόδου, η οποία από τότε καταπιέζεται συστηματικά από το φαρμακοκεντρικό ιατρικό μοντέλο.

Πολλοί επιστήμονες (Willhelm, Warburg, Oliver, Holman, Farr, Barnard, Palthe, McCabe, Cummings) υποστηρίζουν ότι τα θεραπευτικά οφέλη της είναι πολύ σημαντικά για όλες σχεδόν τις ασθένειες, μετατρέποντας τη σε πανάκεια χωρίς προηγούμενο και, μάλιστα, με μηδενικό κόστος!

Μεταξύ αυτών, κάποιοι την εφαρμόζουν ως εναλλακτική μέθοδο θεραπείας αφού η κλασική Ιατρική αρνείται να τη συμπεριλάβει στις καθιερωμένες πρακτικές της και η επιστημονική κοινότητα δεν χρηματοδοτεί επίσημες έρευνες για την αποτελεσματικότητα της.

Οξυγόνο: το κλειδί για έναν υγιή οργανισμό

Το ανθρώπινο σώμα αποτελείται κατά 70%-80% από νερό, το μεγαλύτερο μέρος του οποίου (89%) είναι οξυγόνο. Σχεδόν όλη η βιολογική ενέργεια του ανθρώπου πηγάζει από αυτό το δομικό στοιχείο, χάρη στο οποίο ο οργανισμός παραμένει ζωντανός και σε καλή κατάσταση. Και απόδειξη είναι το ότι ένας άνθρωπος μπορεί να επιβιώσει εβδομάδες χωρίς φαγητό, αρκετές μέρες χωρίς νερό, αλλά μόνο λίγα λεπτά χωρίς οξυγόνο.

Ο θεμελιώδης ρόλος του για τη διατήρηση της ζωής οδήγησε πολλούς επιστήμονες να μελετήσουν το ίδιο το οξυγόνο, καθώς και τη σχέση που μπορεί να έχει η έλλειψη του με την εμφάνιση ασθενειών, αλλά και την πιθανή αξιοποίηση του για την ανάκτηση της υγείας.

Το γενικότερο συμπέρασμα που προκύπτει από το σύνολο των μελετών είναι ότι η πρωταρχική αιτία των περισσότερων ασθενειών συνδέεται -σε μικρότερο ή μεγαλύτερο βαθμό- με την ανεπαρκή παρουσία του, κυρίως σε κυτταρικό επίπεδο, και ότι η ενίσχυση του οργανισμού με επιπλέον οξυγόνο δημιουργεί ευνοϊκές συνθήκες για την πρόληψη ή καταπολέμηση της παθογένειας (Madison Cavanaugh, The one-minute cure: The secret to healing virtually all diseases).

Μια από τις πιο σημαντικές ανακαλύψεις για τη δύναμη του οξυγόνου στη θεραπευτική διαδικασία πραγματοποιήθηκε το 1931.

Ο δρ. Otto Warburg κέρδισε το βραβείο Νόμπελ στη Φυσιολογία και Ιατρική, όταν απέδειξε ότι οι ιοί δεν μπορούν να επιβιώσουν και να αναπτυχθούν σε περιβάλλοντα πλούσια σε οξυγόνο, επειδή είναι αναεροβικοί. Επιπλέον, ο Warburg μέσω των πειραμάτων του διαπίστωσε ότι η αφαίρεση οξυγό νου από το κύτταρο κατά 35%, το μετατρέπει σε καρκινικό.

Υποστήριξε ότι η βασική αιτία του καρκίνου είναι η ανεπαρκής οξυγόνωση των κυττάρων και ότι, αν αντιστρέψουμε αυτό το δεδομένο, ο καρκίνος θα μπορούσε να νικηθεί (Otto Warburg, The prime cause and prevention of cancer, 30/6/1966).

Μετέπειτα μελέτες του ίδιου του Warburg και άλλων επιστημόνων συμπέραναν ότι σχεδόν όλες οι τοξίνες και τα βακτήρια εξουδετερώνονται σε περιβάλλοντα πλούσια σε οξυγόνο (Otto Warburg, The prime cause and prevention of cancer).. Κάποιες από τις θεραπείες που αναπτύχθηκαν με κεντρικό γνώμονα την παραπάνω διαπίοτωοη ονομάστηκαν «οξειδωτικές» γιατί, από τη μια, προκαλούν οξείδωση των προσβεβλημένων από βλαβερούς μικροοργανισμούς κυττάρων και, από την άλλη, θωρακίζουν τα υγιή κύτταρα οξυγονώνοντας τα.

Το υπεροξείδιο του υδρογόνου (Η2O2) συγκαταλέγεται σε αυτές και, μαζί με το όζον (Ο2), συνιστούν τις βιο-οξειδωτικές θεραπείες. Ο μηχανισμός δράσης τους είναι παρόμοιος: όταν διαλύονται μέσα στο σώμα, απελευθερώνουν το επιπλέον άτομο οξυγόνου που εμπεριέχεται στη μοριακή τους σύνθεση, δημιουργώντας ένα καλά οξυγονωμένο περιβάλλον που έχει διπλή αποστολή: την πρόληψη και τη θεραπεία.

Ωστόσο, η ιατρική και φαρμακευτική βιομηχανία επιμένουν να μην εκμεταλλεύονται αυτές τις θεραπευτικές λύσεις - προφανώς επειδή δεν τους δίνεται κανένα οικονομικό κίνητρο. Τόσο το όζον όσο και το υπεροξείδιο του υδρογόνου είναι ουσίες που δεν μπορούν να πατενταριστούν και το κόστος παρασκευής τους είναι εξαιρετικά χαμηλό.

Επιπλέον, αν η θεραπευτική δράση τους αφορά όντως στο σύνολο των ασθενειών, τις μετατρέπει σε απειλή για την καθιερωμένη βιομηχανία ακριβών συμπτωματικών φαρμάκων και πολυδάπανων ιατρικών πρακτικών. Ίσως αυτός να είναι και ο λόγος που το σύστημα δεν χρηματοδοτεί και επίσημες έρευνες που θα αποδείκνυαν την αξία τους (Madison Cavanaugh, The one-minute cure: The secret to healing virtually all diseases).

Μια παντοδύναμη θεραπευτική λύση με άγνωστη ιστορία

Πρωτοπόρος στην εκμετάλλευση αυτής της θεραπείας, της οποίας θεωρείται και πατέρας, υπήρξε ο δρ. Richard Willhelm. Κατά τη δεκαετία του 1940, ίδρυσε, τον οργανισμό Επιμορφωτικού Ενδιαφέροντος για το Υπεροξείδιο του Υδρογόνου (ECHO) θέλοντας να διαδώσει τα θεραπευτικά οφέλη του. Ο ίδιος το χρησιμοποίησε σε ασθενείς, βλέποντας πολύ ενθαρρυντικά αποτελέσματα σε δερματικά προβλήματα, πολιομυελίτιδα και διανοητικές ανωμαλίες που προκύπτουν από βακτηριακές μολύνσεις.

Προτού το ανακαλύψει ο Willhelm, ο βρετανός γιατρός Τ. Η. Oliver το είχε χορηγήσει πρώτος με ενδοφλέβιες ενέσεις σε 25 ασθενείς που έπασχαν από πνευμονία. Το αποτέλεσμα ήταν εκπληκτικό: το ποσοστό θνησιμότητας από την ασθένεια έπεσε από το 80% στο 48% και η ενδοφλέβια έγχυση υπεροξειδίου του υδρογόνου έγινε το μυστικό όπλο αντιμετώπισης της επιδημίας πνευμονίας που ξέσπασε λίγο μετά το τέλος του Α' Παγκοσμίου Πολέμου.

Το 1950, ο δρ. Reginald Holman διεξήγαγε πειράματα, στα οποία χορηγούσε υπεροξείδιο του υδρογόνου 0,45%, διαλυμένο στο νερό, το οποίο στη συνέχεια έπιναν ποντίκια με καρκινικούς όγκους. Σύμφωνα με τα συμπεράσματα του, οι όγκοι εξαφανίστηκαν τελείως εντός ενός διαστήματος μεταξύ 15 και 60 ημερών (Madison Cavanaugh, The one-minute cure: The secret to healing virtually all diseases).

Πρόκειται για ελάχιστες περιπτώσεις της άγνωστης ιστορίας της θεραπευτικής δύναμης της ουσίας, οι οποίες αναφέρονται στο βιβλίο της Madison Cavanaugh The one-minute cure: The secret to healing virtually all diseases (Η θεραπεία του ενός λεπτού: το μυστικό για να γιατρέψεις σχεδόν όλες τις ασθένειες). Στο ίδιο βιβλίο έχουν συγκεντρωθεί και οι γνώμες ειδικών επιστημόνων που υποστηρίζουν τις εκπληκτικές ιδιότητες του υπεροξειδίου του υδρογόνου και γενικότερα των βιο-οξειδωτικών θεραπειών σε όλο το φάομα των ασθενειών, συμπεριλαμβανομένης, και της τριπλής μάστιγας: AIDS, καρκίνος και καρδιακά προβλήματα.

Το 1993, ο Αμερικανός ερευνητής δρ. Charles H. Farr προτάθηκε για το βραβείο Νόμπελ στην Ιατρική, για την εργασία του σχετικά με την ευεργετική δράση του Υπεροξειδίου του Υδρογόνου στην καλύτερη λειτουργία του ανοσοποιητικού συστήματος. Συμφωνά με την έρευνα του, τα κοκκιοκύτταρα (είδος λευκών αιμοσφαιρίων) παράγουν την ουσία που αμύνεται εναντίον βακτηρίων, παρασίτων και ζυμομυκήτων που προσβάλουν τον οργανισμό, ρυθμίζει τις ορμόνες και το σάκχαρο του αίματος, και αποτελεί απολυμαντικό, αντισηπτικό και οξειδωτικό παράγοντα (C. Η. Farr, The therapeutic use of H2O2, Townsend letter for Doctors, 1987).

Ο δρ. David G. Williams, ένας από τους κορυφαίους επι στήμονες φυσικών θεραπειών, αναφέρει: « Ο αρχικός σκεπτικισμός μου για τη θεραπευτική λήψη υπεροξειδίου του υδρογόνου με οδήγησε σε ενδελεχή έρευνα, κλινική εργασία και πειραματισμό. Καταλαβαίνω ότι η πλειοψηφία των ανθρώπων πιθανότατα δεν θα πειστεί ποτέ, ωστόσο εγώ είμαι πεπεισμένος ότι το H2O2 είναι ασφαλές, διαθέσιμο και με εξωφρενικά μικρό κόστος. Αλλά το καλύτερο απ' όλα είναι ότι λειτουργεί!»

(David G. Williams, The many benefits of hydrogen peroxide, 17/7/2003)

Ο παθολόγος William C. Douglas προσθέτει ότι η ουσία «μπορεί να χορηγηθεί σχεδόν σε κάθε παθολογική περίπτωση, συχνά με εξαιρετικά αποτελέσματα» (William C. Douglas, MD, Hydrogen Peroxide: Medical Miracle, Second opinion publishing, 1996).

Ο δρ. Kurt Donsbach γράφει σε άρθρο του στο περιοδικό Alternatives ότι μια ουγκιά υπεροξειδίου του υδρογόνου 35%, διαλυμένη σε ένα γαλόνι νερό, βοηθά στην καλύτερη αναπνοή όσων πάσχουν από εμφύσημα και καρκίνο του λάρυγγα, αν ψεκάζεται στον χώρο που διαβιούν (Madison Cavanaugh, The one-minute cure: The secret to healing virtually all diseases). Ο ίδιος αναφέρεται με ενθουσιασμό και στην αξιοποίηση της θεραπείας με H2O2 για την καταπολέμηση του καρκίνου (www. alkalizeforhealth.net/oxygen.htm).

Το 1986, ο γνωστός καρδιοχειρουργός Christiaan Barnard, φημισμένος για το γεγονός ότι πραγματοποίησε την πρώτη μεταμόσχευση καρδιάς, άρχισε να συστήνει τη θεραπεία με υπεροξείδιο του υδρογόνου σε ασθενείς, αφού πρώτα την εφάρμοσε ο ίδιος για να θεραπεύσει την αρθρίτιδα και άλλες ασθένειες που συνοδεύουν το γήρας και έμεινε έκπληκτος με το αποτέλεσμα. Ωστόσο, ο Barnard γελοιοποιήθηκε σε τέτοιο βαθμό από την ιατρική κοινότητα, ώστε αναγκάστηκε να εγκαταλείψει κάθε σχέση του με τη θεραπεία για να διασώσει τη φήμη και τη δουλειά του (Madison Cavanaugh, The one-minute cure: The secret to healing virtually all diseases).

Η λύση για τον αλκοολισμό

Ο αλκοολισμός είναι μια χρόνια ασθένεια, η οποία εκδηλώνεται προοδευτικά και σχετίζεται με την αδυναμία του ατόμου να ελέγξει την κατανάλωση αλκοόλ, η τοξική επίδραση του οποίου επηρεάζει την κυτταρική αναπνοή. Ως αποτέλεσμα, δημιουργεί καθεστώς ανεπάρκειας οξυγόνου στους σωματικούς ιστούς οδηγώντας σε ιστοτοξική υποξία, κατά την οποία οι ιστοί και τα κύτταρα αδυνατούν να εκμεταλλευτούν και να μεταβολίσουν το οξυγόνο από το αίμα.

Πρόκειται για τη γνωστή σε όλους μέθη που, στην περίπτωση του αλκοολικού, παρατείνεται σε χρόνο και σταδιακά καταβάλλει τον οργανισμό. Το γεγονός ότι οι βαθιές εισπνοές βοηθούν να ξεμεθύσουμε πιο γρήγορα αποτελεί ένδειξη του καταλυτικού ρόλου που έχει το οξυγόνο στην αποτοξίνωση του οργανισμού από το αλκοόλ.

Ο δρ. P.M. Van Wulffren Palthe εργάστηκε με άτομα που έπασχαν από αλκοολισμό και διαπίστωσε ότι η στοματική λήψη υπεροξειδίου του υδρογόνου ανέστειλε την επιθυμία τους για αλκοόλ και τους βοήθησε να θεραπευτούν από τον εθισμό τους. Σύμφωνα με τον ίδιο, πρόκειται για την αποτελεσματικότερη αντιμετώπιση του αλκοολισμού, γιατί μπορεί να ανατρέψει την ανεπαρκή οξυγόνωση των ιστών και των κυττάρων που σχετίζεται με την προοδευτική εκδήλωση της ασθένειας (Madison Cavanaugh, The one-minute cure: The secret to healing virtually all diseases).

Προάσπιση της υγείας του εγκεφάλου και της διάθεσης

Όσοι ζουν σε μεγαλουπόλεις εμφανίζουν συχνά μεταβολές στη διάθεση τους και ατονία στις εγκεφαλικές τους λειτουργίες κατά τη διάρκεια της μέρας. Αυτό οφείλεται, εν πολλοίς, στον -κακής ποιότητας- αέρα που εισπνέουν, ο οποίος δεν προσφέρει επαρκή ποσότητα οξυγόνου.

Η καθημερινή ελλειμματική οξυγόνωση του οργανισμού γενικότερα, και ειδικότερα του εγκεφάλου, δημιουργεί πολλές εγκεφαλικές-ψυχολογικές διαταραχές, όπως κατάθλιψη, ατονία, ευερεθιστότητα, αδιαθεσία και εξασθένιση των πνευματικών ικανοτήτων, όπως η μνήμη, η συγκέντρωση, η κριτική ικανότητα και η καθαρή σκέψη.

Τα τελευταία χρόνια, η φαρμακευτική βιομηχανία έχει χτίσει γύρω από αυτά τα -ανεξήγητα για την ίδια- συμπτώματα μια ολόκληρη αυτοκρατορία ασθενειών που «κατασκευάστηκαν» και διαδόθηκαν, για να προωθήσουν νέου τύπου φάρμακα διά θεσης και συμπεριφοράς. Η προπαγάνδα που στήθηκε γύρω από αυτές τις ασθένειες οδήγησε στην αποδοχή τους από τον σύγχρονο άνθρωπο, που εκπαιδεύεται να θεωρεί το χάπι πανάκεια για κάθε περίπτωση.

Ο δρ. Ed McCabe υποστηρίζει ότι η συστηματική λήψη υπεροξειδίου του υδρογόνου αρκεί για να συμπληρωθεί η απαραί τητη ποσότητα οξυγόνου που χρειάζεται ο οργανισμός για να λειτουργεί σωστά και να μας τροφοδοτεί με ενέργεια και καλή διάθεση. Εξίσου ευεργετικό αποδεικνύεται για την καλή λει τουργία του εγκεφάλου και την ενίσχυση των πνευματικών μας ικανοτήτων, ακόμα και του βαθμού ευφυίας μας (Ed McCabe, Flood your body with oxygen : therapy for our polluted world, Energy puplications, 2003).

Απαλλαγή από τις περιοδοντικές επεμβάσεις

Ο δρ. Paul Cummings δίδασκε περιοδοντικές χειρουργικές τεχνικές στο Πανεπιστήμιο της Νότιας Καρολίνα, προτού ανακαλύψει ότι με το υπεροξείδιο του υδρογόνου μπορούσε να πετύχει καλύτερα αποτελέσματα. Στους 1000 ασθενείς στους οποίους εφάρμοσε αυτή τη θεραπεία, το 98% ξεπέρασε το περιοδοντικό του πρόβλημα χωρίς τη βοήθεια επέμβασης. Ο δρ. Cummings υποστηρίζει ότι οι δυνατότητες της ουσίας στην οδοντιατρική είναι συναρπαστικές και ότι οι συνάδελφοι του επιστήμονες πρέπει να αναγνωρίσουν την υπεροχή της, συγκριτικά με τις χειρουργικές επεμβάσεις (Jane E. Brody, Non surgical therapies for gums spurs aide debate, New York Times, 23/3/1982).

Στην πραγματικότητα, το Η2Ο2 χρησιμοποιείται ήδη στην οδοντιατρική διαδικασία λεύκανσης των δοντιών - μια υπηρεσία υψηλού κόστους για τους ενδιαφερόμενους. Επιπλέον, περιέχεται και στις εμπορικές οδοντόκρεμες που υπόσχονται λαμπερό χαμόγελο, οι οποίες όμως έχουν ενοχοποιηθεί για μακροπρόθεσμες αρνητικές συνέπειες στη στοματική υγιεινή, εξαιτίας των υπόλοιπων χημικών συστατικών τους. Σύμφωνα με όσα αναγράφει η συγγραφέας Madison Cavanaugh στο βιβλίο της, αρκεί να βουρτσίζει κανείς τα δόντια του με υδάτινο διάλυμα που περιέχει 3% υπεροξείδιο του υδρογόνου, για να έχει λευκή και υγιή οδοντοστοιχία και ούλα, ξοδεύοντας ελάχιστα χρήματα.

Η «γκετοποίηση» της εναλλακτικής θεραπευτικής

Οι βιο-οξειδωτικές θεραπείες και γενικότερα οι θεραπευτικές πρακτικές που εστιάζουν στην ενεργή δράση του οξυγόνου θεωρούνται εναλλακτικές και ως τέτοιες αντιμετωπίζονται από το καθιερωμένο σύστημα - συχνά με καχυποψία ως προς την ποιότητα και αποτελεσματικότητα τους.

Φυσικά, η αξία του οξυγόνου αναγνωρίζεται και από την κλασική Ιατρική. Το περίεργο, όμως, είναι ότι το αξιοποιεί επιλεκτικά και με... μέτρο: χρησιμοποιείται, δηλαδή, συμπληρωματικά για να διευκολύνει ασθενείς που αδυνατούν να απορ ροφήσουν επαρκή ποσότητα οξυγόνου μέσω της αναπνοής τους.

Το υπερβατικό οξυγόνο χρησιμοποιείται για να θεραπεύ σει δηλητηριάσεις από διοξείδιο του άνθρακα, γάγγραινα με εκπομπή αερίων και αεροεμβολισμό (νόσο του δύτη). Ακόμα, εφαρμόζεται σε καταστάσεις εκτάκτου ανάγκης. Στις εντατικές των νοσοκομείων, ασθενείς που χαροπαλεύουν παραμένουν ζωντανοί, χάρη στο οξυγόνο που παίρνουν μέσω μηχανικής υποστήριξης.

Ακόμα και η παραγωγή ορισμένων φαρμακευτικών σκευα σμάτων εκμεταλλεύεται τις θεραπευτικές ιδιότητες του οξυγόνου. Για παράδειγμα, οι περισσότερες συμβατικές θεραπείες για τον καρκίνο, συμπεριλαμβανομένων της χημειοθεραπείας και ακτινοβολίας, αλλά και φαρμάκων, επιτίθενται στα καρκινικά κύτταρα με οξυγόνο για να τα εξουδετερώσουν. Ωστόσο, όλα τα συμβατικά φάρμακα συνοδεύονται από πλήθος παρενεργειών, γεγονός που μακροπρόθεσμα τα καθιστά ζημιογόνα για το σύνολο του οργανισμού.

Έχοντας υπ' όψιν τα παραπάνω, τίθενται κάποια ερωτήματα:

• Αφού η επιστήμη αναγνωρίζει τη δύναμη του οξυγόνου στη θεραπευτική διαδικασία, γιατί περιορίζει τη χρήση του μόνο σε κάποιες περιπτώσεις και δεν μελετά την αξιοποίηση του σε άλλες;

• Γιατί αγνοούνται τα πρωτοφανή συμπεράσματα ανεξάρτητων ερευνητών, εκ των οποίων κάποιοι χαρακτηρίζουν το οξυγόνο -και δη, το υπεροξείδιο του υδρογόνου- ως θεραπευτική λύση για κάθε ασθένεια;

• Γιατί, σε τελική ανάλυση, σνομπάρεται η εναλλακτική Ιατρική, η οποία τολμά να εφαρμόσει νέες μεθόδους θεραπείας όπως η παραπάνω, οι οποίες σε πολλές περιπτώσεις οδηγούν σε πολύ θετικά αποτελέσματα;

Το σχέδιο είναι πολύ καλά οργανωμένο και έχει ως πυρήνα την εμπορευματοποίηση των ασθενειών. Ο ιστός που έχει πλεχτεί γύρω από αυτή επιβιώνει μέσω ουσιών και διαδικασιών που πωλούνται ακριβά για να καταστείλουν μεμονωμένα συμπτώματα, χωρίς να επιφέρουν ίαση.

Ό,τι ξεφεύγει από τον παραπάνω κανόνα, και κυρίως ό,τι μοιάζει να τον απειλεί, καταστέλλεται ή γελοιοποιείται. Στην καλύτερη περίπτωση, γκετοποιείται σε μια κατηγορία που ονομάζεται «εναλλακτική», προκειμένου να ξεχωρίζει από το επίσημο, πέραν πάσης υποψίας, δόγμα και να ελέγχεται ευκολότερα από αυτό.

Πηγές

• Madison Cavanaugh, The one-minute cure: The secret to healing virtually all diseases · Alkalize For Health/Oxygen/Cancer Alternatives (www.alkalizeforhealth.net/oxygen.htm) · Otto Warburg, The prime cause and prevention of cancer, Lake Constance, Germany, 30/6/1966 · C. H. Fair, The therapeutic use of H202, Townsend letter for Doctors, 1987 · David G. Williams, The many benefits of hydrogen peroxide, 17/7/2003 · William C. Douglas, MD, Hydrogen Peroxide: Medical Miracle, Atlanta, Georgia : Second opinion publishing, 1996 · EdMcCabe, Flood your body with oxygen: therapy for our polluted world, Miami Shores, Florida: Energy puplications, 2003 · Για τις βιοοξειδωτικές θεραπείες: prostatecancerinfolink.nin g.corri/.../is-the-i-minute-cure-by -Non surgical therapies for gums spurs aide debate, Jane E. Brody, 23/3/1982, New York Times · Earth Clinic, LLC, Hydrogen peroxide inhalation method, 2008 · Walter Grotz, Education concern for hydrogen peroxide, Newsletter on oxygen therapy, Delano, MN 55328 · Peroxide of hydrogen as a remedial agent, Journal of the American Medical Association, 4/3/1988, vol.259,no. 9, p.1279, 3/3/1988, vol. X, no.9, p.262-5)

• Hydrogen peroxide release from from human blood platelets, Biochimica et biophysica Acta, 718 (1982), p.21-25 · Hydrogen peroxide mediated killing of bacteria, Molecular & Cellular biochemistry 49, 143-9, 1982 · Killing of blood-stage murine malaria parasites by hydrogen peroxide, Infection and immunity, Jan. 1983, p. 456-9 · Edward H. Goodman, MD, The influence of hydrogen peroxide on hydrochloric acid secretion, Pennsylvania Medical Journal, 1910, vol. XXXIX · Interferon, Journal of Interferon research, vol 3, n. 2, 1983, p.143-151

Η Λίλα Σταμπούλογλου ανήκει στους βασικούς συνεργάτες του Hellenic NEXUS που εστιάζουν στην έρευνα θεμάτων υγείας και διατροφής. Επιπλέον, συνεργάζεται με τις εκδόσεις Εσοπτρον ως ερευνήτρια και συγγραφέας βιβλίων ποικίλης θεματολογίας. (e-mail: atzam@yahoo.gr)Πηγη εδω

ΚΒΑΝΤΙΚΗ ΙΑΤΡΙΚΗ-2

2010-08-14T00:51:00.000+03:00

• ΠΡΟΟΙΜΙΟ
Η ιατρική είναι παρεμβατική πράξη και γεννήθηκε από μια αδήριτη ανάγκη, την διαπίστωση που έκανε ο πρωτόγονος άνθρωπος για να βοηθήσει τον σύντροφοo ή τον εαυτό του από διάφορους τραυματισμούς ή ασθένειες. Πριν από την ανάπτυξη, όμως, της ιατρικής υπήρξε ένας αυτόματος μηχανισμός αυτοίασης, που ήταν ενσωματωμένος στο DNA του ανθρώπου: Το δεδομένο, δηλαδή της υγείας του, με ενσωματωμένους τους εγγενείς αυτόματους ρυθμιστικούς μηχανισμούς αυτό-προστασίας, αυτό-διόρθωσης και αυτο-θεραπείας, μηχανισμοί που υπάρχουν ακόμη και σήμερα, αλλά στον άνθρωπο είναι σήμερα ατροφικοί.

• ΠΡΟΛΟΓΟΣ
Η α) Συμβατική Ιατρική (υλική ή βιοχημική) και β) η Φυσική-Βιο-ιατρική (ενεργειακή ή αφάρμακη) συγκροτούν την σύγχρονη ΚΒΑΝΤΙΚΗ ΙΑΤΡΙΚΗ της 3ης χιλιετίας, που αποτελεί σήμερα την συγκλονιστικότερη ιατρική ανακάλυψη όλων των εποχών, προσεγγίζοντας, ίσως, τα θεμέλια της δημιουργίας.

Η συμβατική ιατρική διενεργείται κυρίως με χημικά φάρμακα, τα οποία, δυστυχώς, ούτε αποτελεσματικά είναι σ' όλες τις περιπτώσεις, αλλά ούτε και ακίνδυνα πάντοτε, λόγω παρενεργειών, ιδιαίτερα μάλιστα, όταν λαμβάνονται συνέχεια σε χρόνιες παθήσεις, ενώ για την Κβαντική Ιατρική προφητικά σημειώνεται εδώ, ότι θα είναι η ιατρική της 3ης χιλιετίας, θα λέγεται Κβαντική, και θα είναι πολυδύναμη, θα περιλαμβάνει και διάφορες άλλες συμπληρωματικές θεραπευτικές μεθόδους, όπως α) την Ανοσο-θεραπευτική, β) οργανοθεραπευτική γ) την Ολιγοθεραπευτική, δ) Ενζυμοθεραπευτική, ε) την Βοτανο-θεραπευτική, ζ) την Ομοιοπαθητική-Ισοπαθητική κλπ. με επικρατούσα πάντοτε την Βιο-Φυσική θεραπευτική (Ενεργειακή-Κβαντική Ιατρική), συνεπικουρούμενη και από πολλές στοχοκατευθυνόμενες ουσίες που συγκροτούν την βιο-συνθετική ιατρική θεραπευτική.
Όταν λέμε εδώ Βιοφυσική θεραπευτική, συμπεριλαμβάνουμε σε αυτή και την Αφάρμακη Ιατρική, χωρίς φάρμακα, όσο απίστευτο και να φαίνεται το γεγονός αυτό. Και δεν είναι παράξενο, αφού ιάσεις από διάφορες ασθένειες συνέβαιναν ανέκαθεν και συμβαίνουν συνέχεια και σήμερα, χωρίς την βοήθεια φαρμάκων (αυτόματες ιάσεις ή αφάρμακες θεραπείες).
Αν δεν συνέβαινε έτσι, τότε δεν θα υπήρχαν άνθρωποι στη Γη, ούτε και ζωή. Αυτό συμβαίνει χάρη σε εσωτερικούς εγγενείς αυτόματους μηχανισμούς αυτοάμυνας και αυτοθεραπείας, που περιλαμβάνονται στη δομή του σώματος.
Εξετάζοντας τα δεδομένα της βιοφυσικής έρευνας καταλαβαίνουμε, ότι ο αρχικός σχεδιασμός στο DNA μας δεν ήταν αυτός που θα επέτρεπε ν' αρρωσταίνουμε καθόλου, παρά μόνον όταν αδυνατίζουν οι μηχανισμοί της άμυνάς μας, γεγονός που διαπιστώθηκε από την Βιο-φυσική κάπου σαράντα χρόνια πριν.
Η υγεία είναι επίσης Κβαντικό φαινόμενο, όπως είναι και το σώμα μας, του οποίου η δομή συνίσταται από τα ίδια βασικά στοιχεία, τα οποία συνθέτουν υλικές ουσίες και φάρμακα με τη μόνη διαφορά στην ποιοτική και ποσοτική συγκρότηση της δομής τους. Η ειδική αυτή δομή με χαρακτηριστική ιδιότητα την εκπομπή ηλεκτρομαγνητικού κύματος (Η/Μκ), μπορεί να εκδηλώνεται με παθολογικά ή φυσιολογικά Η/Μκ, που αποτελούν έκφράση της ατομικής -μοριακής συγκρότησης της ύλης..
Η απάντηση, πάντως, στο πώς συμβαίνει, τότε, ν' αρρωσταίνουμε, βρίσκεται στο ότι από την αρχή της δημιουργίας μας ως σήμερα συνέβησαν πολλές αλλαγές στο περιβάλλον (οι περισσότερες και σοβαρότερες οφείλονται ή προκλήθηκαν από εμάς τους ίδιους), με συνέπεια να εμφανίζονται περισσότεροι καρκίνοι και άλλες σοβαρές ασθένειες.
Κατά την άποψη ενός κλινικού διατροφολόγου, <<η ασθένεια (πάθηση-νόσος) είναι ο μεγάλος μύθος γύρω από την ανθρώπινη ύπαρξη . Στην πραγματικότητα δεν υπάρχουν ασθένειες, αλλά επίπεδα υγείας. Αν θεωρήσουμε το (0) ως την τέλεια έλλειψη υγείας (θάνατος-απόλυτη εντροπία) και με το 100 ως την τέλεια υγεία, που είναι η ικανότητα του οργανισμού ν' ανανεώνει συνεχώς όλα τα κύτταρα που φθείρονται, φαινόμενο που θα μπορούσε να ισοδυναμεί με αθανασία, τότε φαίνεται, ότι όλοι παλινδρομούμε μεταξύ αυτών των άκρων. ανάλογα με τις επιλογές που κάνουμε στην διατροφή και στον τρόπο της ζωής μας>>.
Άλλωστε μια από τις πιο σπουδαίες ρήσεις του Ιπποκράτη ήταν <<Η τροφή σου ας είναι το φάρμακό σου και το φάρμακό σου η τροφή σου>>.

Για να λειτουργήσει όμως αυτού του είδους η ιατρική χρειάζεται πρωτίστως να υπάρχει ισορροπία τόσο στο υλικό όσο και στο ενεργειακό επίπεδο και θα εξηγήσω αμέσως τον λόγο. Η διαδικασία της διατήρησης ή αποκατάστασης της υγείας μοιάζει πολύ με οικοδομική επιχείρηση, όπου ένα αρχιτεκτονικό σχέδιο υλοποιείται κυριολεκτικά, χάρη στα υπάρχοντα υλικά. Δεν θα ήταν π.χ. δυνατή αυτή η διαδικασία με μόνη την ύπαρξη του αρχιτεκτονικού σχεδίου (τα πληροφοριακά βιοπεδία στο DNA των κυττάρων), αν δεν υπήρχαν και τα κατάλληλα υλικά.

ΚΒΑΝΤΙΚΗ ΙΑΤΡΙΚΗ-1

2010-08-12T10:02:00.000+03:00

«Η ΚΒΑΝΤΙΚΉ ή ΕΝΕΡΓΕΙΑΚΗ ΙΑΤΡΙΚΗ, περιλαμβάνει και ιατρικές μεθόδους παλαιοτέρων εποχών, των οποίων η αξιολόγηση, οι δυνατότητες και η αποτελεσματικότητα επανεκτιμήθηκαν με σύγχρονα μέσα και με βάση τις αρχές της ενεργειακής ιατρικής και τις ανάγκες του συγχρόνου κβαντικού ανθρώπου. Εισάγει δε την σύγχρονη Φυσική, την κβαντοφυσική ή Φυσική του Χάους, στην ιατρική πράξη και μάλιστα στην ιατρική ολιστικού τύπου της 3ης χιλιετίας, την οποία και θεωρώ ως Νεο-Ιπποκρατική».

Ζούμε σε ημέρες που οι εξελίξεις στην ιατρική είναι τόσο ραγδαίες, οι ανακοινώσεις, που γίνονται καθημερινά, τόσο πολλές – οι πληροφορίες τόσο καταιγιστικές και συχνά αντιφατικές μεταξύ τους -- ώστε να έχουν δημιουργήσει μια πραγματική σύγχυση, μια χαώδη κατάσταση, ακόμη και μεταξύ των γιατρών, πόσο μάλλον των κοινών ανθρώπων, που δεν είναι σε θέση να ερευνήσουν, διασταυρώσουν και αξιολογήσουν τις νέες αυτές γνώσεις, που συνεχώς προστίθενται με αυξανόμενο ρυθμό. Το φαινόμενο της σύγχυσης επιτείνεται σε πολλαπλάσιο βαθμό στους δυστυχείς ασθενείς, που δεν ξέρουν πλέον σε τι να πρωτοπιστέψουν, παγιδευμένοι σε ένα λαβύρινθο απόψεων.

Η σωστή πληροφόρηση έχει πρωταρχική σημασία για την λογική επεξεργασία των απόψεων αυτών και πρέπει να γίνεται από τους ειδικούς γνώστες των πραγμάτων.

Είναι ανάγκη, η όποια πληροφόρηση να είναι απλή, κατανοητή και επιλεγμένη με πολλή προσοχή, ώστε να παρέχει στον ασθενή και τους συγγενείς του πρακτικές εφαρμόσιμες και προπάντων αποτελεσματικές λύσεις στο ιατρικό τους πρόβλημα.

Οι συμβουλές πρέπει να είναι λιτές και σε γλώσσα κατανοητή, χωρίς περιττές πολυλογίες, αφού απευθύνονται σε απλούς ανθρώπους.

Η ιατρική είναι θετική επιστήμη της φύσης και ως τέτοια πρέπει να αντιμετωπίζεται, αποκαθαρμένη από μεταφυσικούς και παραφυσικούς παραλογισμούς. Το «θαύμα» στη κβαντική ιατρική είναι θέμα ορισμού. Θαύμα είναι η ίδια η ζωή, που είναι κι' αυτή κβαντικό φαινόμενο, όπως και κάθε θεραπεία, ανεξάρτητα αν οι γνώσεις που κατέχουμε επιτρέπουν την ερμηνεία τους.

Η εποχή της μονοσήμαντης ιατρικής πληροφόρησης από μια και μόνο πηγή έχει παρέλθει πλέον ανεπιστρεπτί και πηγές σήμερα υπάρχουν πολλές, συμπεριλαμβανομένων και των ΜΗΕ, που σε άλλες χώρες εκτελούν προγράμματα πανεπιστημιακού επιπέδου, εκμεταλλευόμενοι την δυνατότητα και της ψηφιακής Τηλε-ιατρικής, όπου Ομάδες ιατρών διαφόρων ειδικοτήτων οργανωμένες με Τηλε-ιατρική τεχνολογία -- υπάρχουν πλέον και στον Ελληνικό χώρο – καλύπτοντας μια βασική ανάγκη, αυτήν της γρήγορης οικονομικότερης και σύγχρονης ιατρικής.

Είναι γνωστό, ότι οι επιστημονικές θεωρίες βασίζονται στην παρατήρηση, στο πείραμα, την επαλήθευση του πειράματος, το συμπέρασμα και τελικά τη συσχέτιση των δεδομένων, ώστε να εδραιωθεί η θεωρία εάν το συμπέρασμα επαληθεύεται.

Σοβαρές προσπάθειες στη βιο-ιατρική και βιοτεχνολογία κατάφεραν να δημιουργήσουν και να ερευνήσουν πειραματικά και κλινικά μια σειρά από καινούργια φάρμακα, διαγνωστικές και πειραματικές μεθόδους Ενεργειακής βιο-τεχνολογίας και τεχνικές, που συμβάλλουν αποφασιστικά στο γνωστικό αντικείμενο μιας Πολυδύναμης Κβαντικής Ιατρικής (ΠΟΛ-ΚΙ), η οποία και εκπροσωπεί μια «Νεο-Ιπποκρατική Ιατρική» της 3ης χιλιετίας.

Η Νέο-Ιπποκρατική αυτή Ιατρική στηρίζεται στην Ολιστική φιλοσοφία του Ιπποκράτη και περιλαμβάνει αρχαίες και νέες ιατρικές μεθόδους, εμπλουτισμένες με όλα τα σύγχρονα τεχνολογικά επιτεύγματα και μέσα, που καθιστούν εφικτή αυτή την ιατρική, φιλτραρισμένη μέσα από όλες τις σύγχρονες επαναστατικές ιατρικές γνώσεις, που προσέφερε η κβαντοφυσική. Η Νέο-Ιπποκρατική Ιατρική είναι όχι μόνον ισοδύναμη με την Κβαντική, αλλά και ταυτόσημη και αποτελεί την άλλη όψη του ίδιου νομίσματος.

ΠΕΡΙΕΧΟΜΕΝΑ ΚΒΑΝΤΙΚΗΣ ΙΑΤΡΙΚΗΣ

ΜΕΡΟΣ Α’: ΓΕΝΙΚΟ ΜΕΡΟΣ

· Πρόλογος 6

· Εισαγωγή 1^η/12-^-Ειδική αφιέρωση στον Πυθαγόρα 16

· Εισαγωγή 2^η/17

.......................................................................................................................

1. Η φιλοσοφική θέση/20

2. Ησίοδος και Κβαντοφυσική/24

3. Το φαινόμενο της ζωής (από το πρώτο κύτταρο στον άνθρωπο)/26

4. Το κύτταρο ως βασική λειτουργική μονάδα/30

5. Νεο-Ιπποκρατική Ιατρική/35

6. Βιοενέργεια και λειτουργίες/37

7. Η διαχρονική εξέλιξη της ιατρικής/44

8. Κβαντικός άνθρωπος και κβαντική ιατρική./47

9. Έρευνες στη Νευροχημεία /56

10. Ολιστική ή Ενιαία Ιατρική/59

11. Ενέργεια και Ύλη/62

12. Η σημασία του ολογραφήματος/68

13. Το σύμπαν και ο άνθρωπος/71

14. Η σύγκριση παλαιών και νέων θεωριών/74

15. Κβαντικές συσκευές/79

16. Ο μηχανισμός αντίληψης/82

17. Ηλεκτρομαγνητικές συχνότητες/88

18. Φυσική Ιατρική/95

19. Ηλεκτρομαγνητικές συχνότητες & Ιατρική/97

20. Επιχειρήματα υπέρ της Κραδασμικής Ιατρικής /101

Ανθρωποσοφικη Ιατρικη

2010-08-05T09:49:00.000+03:00

Ολες οι διαλεξεις του Ρούντολφ Στάινερ για την εφαρμογη της Ανθρωποσοφιας στην Ιατρικη μπορειτε να διαβασετε εδω

Τι ειναι η Ραδιονικη

2010-08-02T21:33:00.003+03:00

* R A D I O N I C S *
-----------------

Radionics Definition: Radionics is the utilization of an unusual energy
or energies in devices to produce natural
phenomenon or effects.
J.G. Gallimore

Radionics: System of alternative medicine developed by Dr. Albert Abrams,
who belived that diseased body tissue affected the nervous
system and gave forth, 'dull emanations'. Abrams believed
electronic phenomena were involved with this, and he invented
a variable resistance intrument called a 'black box' to
measure the ohm resistance of different diseases on an
electronic circuit. He found for example, that cancer
produced a 50 ohm resistance, while syphilis had a 55 ohm
resistance. Abrams later modified his technique so he could
take readings from a drop of blood. In 1924, a committee
established by the Royal Society of Medicine investigated
Abrams techniques and were favorably impressed. Today
Radionics and its cousin Radiesthesia (medical dowsing) are
recognized in Europe as legitimate medical procedures.

This is the beginning of Forum type articles that will be covering all
aspects of the 'Ether'. Which includes 'orgone energy', 'pyramid energy',
'tantric energy' 'kundalini energy' and all other forms of 'unusual'
energies that modern day science is still trying to understand.

It is simply an attempt to inform others that these energies exist and
that they can be made available for your own use as well becoming more
comprehensible to the layman. This is NOT a technically oriented forum,
so should someone attempt and try to use technical terms...it will just
make things that much harder on others who have no formal training in
Physics, chemistry, etc., this forum is for the LAYMAN! But any and all
persons 'of the scientific persuasion' are ENCOURAGED to join in, just
keep things 'simple'. Thank You!

Though I am starting this communication
I do not feel that I am required to allways
contribute to it...whereas all persons have knowledge, ideas and opinions,
I feel that this discussion be 'open' and may accept input from all
persons. I will expect others to send questions & answers also. I will
monitor the communications and answer the questions to the best of my
knowledge and to the limits of my resources. This is a discussion for
'unusual energies', so I will expect some unusual questions and answers!

B A S I C S O F R A D I O N I C S
------------------------------------

Radionics has as its basis the following: There is an energy pervading
the universe that has unusual properties and may be used for the
betterment of mankind. Under certain conditions, this energy has been
found to affect man or his enviroment and can be controlled under
conditions imposed by the characteristics of that energy.

As in all sciences, development of that science is made through
observation of properties or characteristics of that which is studied.
Experimentation follows observations in order to control or induce the
phenomenon itself in a controlled manner.

W H Y

There are two reasons 'why' this country (USA) has made 'laws' against
Radionics.

1. It works, but not in a way totally understood, not by the academic
community and not by the practitioners themselves.

2. It works and produces miracle cures in man, plants, animals, and
outdates existing sciences if it is understood. Therefore, the 'lobbies'
in Washington representing the commercial applications of existing
sciences force laws against Radionics to preserve existing sciences
and the large sums of money invested in them to create our present
technology and preserve the jobs of millions which might be lost if
indeed Radionics was used to achieve the same results.

R A D I O N I C S O U R C E S
After following the previous column of mine introducing you to 'Radionics'
I am sure many of you who completed the experiments in that column
have many questions about Radionics. I order to establish an
operating basis for discussion and experimentation, I feel it is
necessary to include a list of retailers that can furnish you with
the materials that will enable you to discover for yourself the
'miracles' of Radionics. So I have compiled a list of retailers for
you below.

This is a small list of merchants that carry materials and books on
Radionics. This list is by no means complete...there are undoubtedly other
places where you can recieve these materials. I am not affiliated with
any of these merchants, so I am not recieving any financial
'Kickbacks' from them... These are just sources that I have uncovered in
the past year or so that have proven to be 'reliable'.
I have tried to include all the essential information on each supplier.

T H E L I S T

HEALTH RESEARCH Box 70, Mokelumne Hill, California.95245

This is a fine source to find books that are no longer in print.
They sell BY MAIL ONLY, they DO NOT have a walk in store.
Their catalogs were once free but they now charge for them (refundable
upon purchase). Catalogue 1-A is for Health Books & Associated Subjects.
It's price is $2.00. Catalogue 2-A is for Occult, Metaphysical & Religous.
It also is $2.00. Each catalogue is approximately 100-200 pages.
It is well worth the $2.00. Many other fine features from the business
make it a worthwhile experince..Highly reccomended. Both catalogues
together costs $4.00....(refundable on purchase).
(Catalogue 1-A is the catalogue for books on Radionics etc.)
You may also just request a flyer on their Radionics books
(free of charge), just include a SASE* and tell them you would like more
information about radionics. *(Self Addressed Stamped Envelope)

SUPERSENSONIC ENERGY TECHNOLOGIES Box 66, Boulder Creek, CA. 95006

This is a source for Radionics devices that are simple to use, and
inexpensive. They are actively researching all areas of
'Psychotronics' devices including 'Radiesthesia', 'Radionics', 'Psionics',
along with other more 'traditional' methods of healing.
A high level of Professionalism is displayed by this group.
They also have very Fast and Friendly service.........
Order their 'Supersensonic Energy Technologies Catalog',
item number S2175, the cost is $1.00. Complete with diagrams and
pictures of their instruments. Highly recommended.
------------------

ACTIVE RESEARCH AND DEVELOPMENT Box 323, CD'A, ID. 83814

Active R & D has many of the more 'time honored' radionics devices for
sale, along with several 'new' devices that are superior to the
'older generation' models. They sell Plans for the devices as well as the
allready assembled 'black boxes'. Newsletters are also available to
stay 'up to date' on the latest discoveries and develpoments.
Their catalog is $1.00, complete with diagrams and descriptions of the
devices for sale. They also sell the AMAZING Thought Camera...its really
a mind blower! -- Literally! -------

LOR'D INDUSTRIES LTD. Box 14511, West Allis, WI. 53214-0511

This is a mail order book store for books on the 'unusual' as well as an
outlet for Radionics devices. They sell many of the 'traditional'
radionics devices as well as the ELF (Extra Low Freqency) Generators.
Service through this outlet was rather slow and tedious, but this supplier
explained to me that they assemble the devices themselves and sometimes
that have a 'back log' of orders on hand, so please be patient with this
supplier. Send $1.00 for their 'Alpha....and beyond' catalog. It has
most of their books as well as their devices listed inside it.

LIFE UNDERSTANDING FOUNDATION. Box 30305, Santa Barbra, CA. 93015

This is a outlet that deals exclusively with Pyramids and Pyramid
energies. If have have been curious about the aspects of pyramid
energies... this supplier has all that you need to perform experiments
with pyramids. This is a simple and easy way to get yourself
oriented in the use of pyramids. They also sell books on the
subject. As far as I know, the catalogue is free. But postage isn't....
so send a SASE to them, or send 50 cents to cover postage and handling.
!B Y E B Y E!
As more supplier/retailers of Radionic and Psychotronic devices
become know to me I will update this list from time to time. But for
now, these retailers have all that is needed to explore the 'new'(?)
science of Radionics. Hope this list is helpful for you.
*ARCHON*
*-------------->FIDONET 100 / NODE 523<----------------* 'He who knows the Law of Vibrations knows all.' Hermes Trismegistus Discussion #3 on Radionics/Psychotronics:I now will discuss the central theme of radionics as it is practisedby myself and others. First, I will quote literary examplesof radionic experimentation. (From 'The Rainbows of Life')"Leaves kept in an orgone box (Riechs Orgone Accumulator--a metalcontainer consisting of layered steel, wool, and cotton) had fullerKirlian Energy Patterns than control leaves kept in similiar boxeswithout the Accumulator Apparatus".(They used Kirlian Photography in their research).(Another quote from 'Rainbows of Life')"Healthy subjects exhibit a corona delineated in bluish-white with adeep hue band -- from 1/16" to more than 1/4" wide -- just beyond theboundary of the figertip. She found too that states of relaxationalso lend themselves to blue-white corona. However, in states of arousal,tension, anxiety, or emotional excitement, a red blotch consistentlyappears super imposed on the fingertips and may dissolve the coronalboundary somewhat."(Kissing, Loving thoughts -- the auras blended together, fingertipboundaries dissolved.Hate -- the aura corona did not merge.) A S P E C T S O F R A D I O N I C R E S E A R C H(The following are excerpts from various publications, I am not theiroriginal author.)As early as 1935 we find H.S. Burr and F.S.C Northrop proposing theexistence of a regulating field in a paper titled "The ElectrodynamicTheory of Life". The proposals offered in this paper have been followedup during the past forty years by a number of scientists and haveculminated in a work by Dr. Harold Saxton Burr that proves theexistence of what Burr calls L-fields, "fields of life"."The pattern or organization of any biological system is establishedby a complex electro-dynamic field which is in part determined by itsatomic physiochemical components and which in part determines thebehavior and orientation of those components. This field is electricalin the physical sense and by its properties relates the entities of thebiological system in a characteristic pattern and is itself, in part,a result of the existence of those entities. It determines and isdetermined by the components."Backster discovered that this energy field, which serves as acommunication link between plants and other animate things, is notwithin the different known frequencies AM,FM, or any form of signalwhich we can shield by ordinary means...and distance doesnt seem toimpose any limitation. I've tried shielding the plants with a Faradayscreen cage (which prevents electrical penetration), even lead linedcontainers. It seems the signal may not fall within any known portionof our electrodynamic spectrum. T H E M EHere are some guesses that physicists think fit best into the presentaggregate of experience:1. All matter, even the living human body, is composed of molecules,and molecules are aggregates of atoms.2. Atoms are aggregates of electrical particles called electrons,protons, neutrons,etc.3. All these: molecules, atoms, and their constituent electricalparticles are in continual motion.4. The rate of this motion is influenced by temperature, mass, dimensionsand the electromagnetic field in which the body is moving.5. An electrical particle in motion is surrounded by a magnetic field,so it is not surprising that these particles show both electrical andmagnetic properties.6. Now if any material oscillates in a magnetic field, it sets up anelectrical disturbance that alternates to and fro. This is called analternating current.7. Combining 5 and 6, we expect that all matter is continually generatingalternating currents.8. The intensity and frequency of these electrical disturbances isinfluenced by the conductivity of the body, the intensity of the magneticfield, and the speed with which the body moves in the magnetic field.9. Combining 7 and 8, we should expect each body of matter to have acharacteristic alternating current.10. Household current is generated by a body oscillating through amagnetic field 60 times per second.11. Radio waves are current alternating millions of times per second.12. Light waves are currents alternating trillions of times per second.13. All the various frequencies of alternating currents add up tothe electromagnetic spectrum.14. Due to their small intensity physicists have not been able to detectalternating currents from living bodies in all parts of theelectromagnetic spectrum, but these currents have been detected in theultraviolet,visible,infrared, and electrical region.It is possible that as detectors become more sensitive and selective,we shall find that radio-frequency alternating currents are associatedwith living processes.HENCE THE STUDY OF RADIONICS! M A G I C A L D I A R Y (Research Notes)The importance of maintaining a 'Magical Diary' or 'Lab Results' have often been expounded upon in great detail. It is here that I wish toreaffirm the importance of making a detailed analysis of all theexperiments that you undertake in radionics, along with the resultsthat you may achieve. Knowing what you did, how you did it and whereis very important. So when you want to duplicate the results....youcan do so without having a nervous breakdown because 'I forgot what Idid.....'. So PLEASE document your results and experiments veryCAREFULLY!!! For example, I keep my records with the Time, Date,Location, AND my STATE OF MIND in all reports. Please do the sameif you are serious about learning radionics. It will reward you withsuccess, self confidence, and the respect of your associates! C O L O RThe useage of color in radionics is not new, many people will accuse meof using Colortherapy, but I do not place a distinction between the two.All are a part of the whole, so lets not quibble over 'what system ofthought I use'. I will be covering a lot of ground in this series, soI may not elaborate as much as you would like me to on certain subjectsor topics. Thats the way things will have to be if I am to get anythingdone without elaborating on what each specific item or idealogy signifys.All I can say is if you want to know more on what a chakra is or some othersuch thing, get a good book on the subject and READ IT!So much for my lecture, lets get busy!Color as we all know is a section of the electromagnetic spectrum. It isthe visible part of that spectrum that our eyes see. I dont want you tounderestimate the importance of color, and thats why I am covering itfirst. All things in the universe that we percieve are COLORS! Nothingbut COLOR! Without color, our eyes could not percieve it.Colors are nothing but vibrations that are vibrating at different frequencies. Color is a frequency just like your shirt is, like yourfood is, and like your vitamins. So we are dealing with VIBRATIONS here,not 'things'! We all use vibrations to treat ourselves whether we realizeit or not. So when you eat that salad for lunch, you are ingestingvibrations that are used for your survival, not a 'thing'. I want to clearup that misconception that the universe is full of things, it is full ofvibrations, and nothing else. Got that? Good!How do you use color as a form of 'medicine'? Thats what I am going totalk about now. There is a simple way to use color as a form ofsupplementing your diet, so you can recieve the beneficial affects ofthe good vibes very easily. One way is to get 7 bottles or glassesthat are the same color as your chakras. The colors are, from bottomchakra to top, Red, Orange, Yellow, Green, Blue, Indigo, and Violet atthe Crown Chakra. Then all you do is fill the bottles with ordinarytap water, and let sunlight 'charge' the water with the color of thebottle. Let the water charge for at least 1 day. Then when you feel that the water is 'ready' you drink it! You dont have to drink it hot,you can get some ice cubes and then let the water cool, then drink it.(I hate to drink warm water!)Another way to use color is to purchase some form of container, such asa plastic box, or cellophane, that is the 7 colors of your chakras.Then put the color box over the light bulb in the room you are inand just watch TV, read, listen to the radio, or whatever....(Just make sure you dont melt the boxes by putting them too close to thelight bulb!) Even color light bulbs can be purchased nowadays...to makeit even easier.I will tell you how to choose the particular color that you need later onin this document. First things first! I allways say! W H Y C O L O R ?WHY should I use color you ask? Good question! I will give you the answer!Not only does the human being respond to color emotionally, such like thebull does in the bullfight, but we humans also respond to color on a moresubconsious level also. Each Chakra, as hinted at above, operates on aspecific level or 'frequency', and has a specific function in ourperception of the world we know. The 'seven suns' and their physicalcounterpart is here detailed below:No. Gland Location Nerve Plexus Color-------------------------------------------------------------------------7. Pineal Top of Head Dendrites in Brain Violet6. Pituitary Mid Brow Medulla Oblongata Indigo5. Thyroid Throat Pharyngeal Blue4. Thymus Mid Chest Cardiac Green3. Adrenals Navel Coeliac,Solar Yellow2. Spleen Lower Abdomen Splenic Orange1. Gonads Base of Spine Sacral RedAs you will remember from my first article, The 'Ether' or'dynamic space fluidum' or 'bioplasmic energy', whatever you want tocall it, permeates the universe, and it plays a key role in thefuntions of the human body as well as plants and animals.The yoga tradition sometimes describes the chakras as lotuses andassigns a certain number of petals to each one. This is simply a wayof describing the rate of vibration or frequency at a particular center.The numbers of petals in each lotus can be likened to the lines of forcethat each center radiates. The colors the chakras emit, absorb andresonate with depend upon their speed of revolution, which varies witheach of us.Colors are just energy vibrating at differing frequencies,some visible, some not. Therefore, looking at a color will tend to produce a corresponding vibration to that color in us. A modern test ofhuman psychological and physiological reactions to color, The LuscherColor Test (The book is at Waldenbook Stores!), is proving very helpfullin pinpointing psychological causes of functional disturbances -- disease.This is also true of sound. Each chakra has an octave of sound connectedwith it and will be affected by it. Chanting resonates the chakras,rythmically harmonizing them with the cosmic sound current or AUM. Thisbrings experience of altered states of consciousness...more on thatat another time!! A U R AThe aura, as we all know, surrounds the human body from birth to death,and is the part of the human body that is traditionally treated byradionics professionals. The 'Kirlian Aura' is found to extend only afew inches from the surface of living things. The 'Etheric' Aurahowever, is reported to be composed of layers of subtle, normallyinvisible colored light, and to extend for several feet. This auraencases us in a sort of energy bubble. Clairovoyants such as the lateEdgar Cayce have long used disturbances in a persons aura to diagnosedisease. They also reportedly see indications of which psychologicaldrives and biological energies are deficient and which are in excess.The color of the persons aura depends upon which chakra is most active.If the person has a predominance of 'red' in their aura, then that personis a materialistic person. A person with a 'violet' or 'purple' coloraura is operating more on the crown chakra, and is an imaginative person,they think 'etherial' thoughts, etc. We have all met people with verymaterialistic attitudes...and we say,'boy what a close minded person',or something like that. Actually, these people are not close minded, butthey appear to be, because they are functioning on a different levelthan you are. The color of the chakras, and the role they play indetermining our 'attitudes' or 'behaviour' are detailed here:Number Color Gland Consciousness Level-----------------------------------------------------7. Violet Pineal Imaginative Level6. Indigo Pituitary Intuitive Level5. Blue Thyroid Conceptual Level4. Green Thymus Security Level3. Yellow Adrenals Intellectual Level2. Orange Spleen Social Level1. Red Gonads Physical LevelAs you can see above, the chakras are each responsible for a segmentof our behavior, psychologically and physiologically. The glandsor nerve plexus of each chakra plays an important role in our healthand our attitudes. A person who was very materialistic in theirattitude would benefit from getting the violet frequencies to counteractthe lower chakra, by activating the crown chakra. The same can be donefor someone who has a lack of creative instincts. If a person is toointellectual, then the proper color to use to balance their attitudewould be Red, Orange or Indigo. So you can see that treating the personality of a person through his aura is easy and practical.It does take time to make a transition from materialistic to spiritually minded person, but by using colors in this way, the personcan effectively influence the operation of his chakras.Colors are frquencies, just like sound, and they have just as mucheffect upon you as sound does. DONT underestimate these powerfullfrequencies. Use them, and you will discover the truth of these words.In the next section of this series I will discuss the use of a'witness' for application in Radionics and Psychotronics, as well ashow to use colors, gem stones, and herbs to psionically treatyourself, your friends, and even get rid of the pests that eat yourtomatoes!For a MUCH more indepth look at chakras, the aura, and psychotronics,I suggest these two VERY VERY well written books on the subject.Supersensonics--The Science of Radiational Paraphysics $15.00Nuclear Evolution--The Discovery of The Rainbow Body $12.95Both of these books were written by Dr. Christopher Hills, and arethe Best books on the subject of auras, chakras, dowsing, radionics, etc.that I have ever come accross. Both of these books can be ordered from:The University Of The Trees PressP.O. Box 644,Boulder Creek, CA. 95006.Dont forget to include money for postage and handling. And I would writethem first to make sure that these prices are still in effect, because Ipurchased these books 5 years ago....So the prices may have risen some.Thats all for now... Take care of yourself, and have lots of fun! ARCHON Radionics Discussion #4 Topics: The Use of a Witness in Radionics/Psychotronics Use of Color, Herbs,and Gem Stones In Radionics Applications T H E L - F I E L DAs professor Harold Saxton Burr* once stated, "So far as our presentinformation goes, there is unequivocal evidence that wherever there islife, there are electrical properties." (*Professor @ Yale University)That is the topic I want to start off with right now, L-Fields.Measurement by modern electric instruments developed in the last few yearshas "revealed that man - and, in fact, all life forms - are orderedand controlled by electro-dynamic fields which can be measured andmapped with precision." And as Burr proposed as early as 1935, in hiselectrodynamic theory of life, -- that all living organisms haveelectric fields which govern their growth and decay. As as example,Burr points to the human body. Its molecules and cells are allwaysbeing torn apart and rebuilt with fresh material from the food we eat.But thanks to the controlling L-Fields, the new molecules and cellsare rebuilt as before and arrange themselves as the old ones.The bodys L-Fields "serves as a matrix or mould which preserves the 'shape' or arrangement of any material poured into it."What we are interested in here is "How can we use the knowledge of theL-Field to improve the quality of our lives?" I am going to discussthat here by explaining how the L-Field can be influenced, and whatthat influence can 'cause' in us humans. I'm not going to go to great lengths to 'prove' that the L-Fieldsexist, if you want 'proof' then read a good book on the topic. What I amgoing to discuss is "Applications" and not "Descriptions".Burr proved that the L-Field can be influenced directly by externalphenomena by measuring the voltage gradients of a number of treesover a period of 30 years. He found that the L-Fields of the Treesfluctuated with sunlight,darkness, sunspots, magnetic storms andmoon cycles. From this we can extrapolate that human L-Fields aresimilarly affected. "Since the field of a living system is an orderedpattern which represents the universe. It can be argued therefore,that the universe is an electrical field and that everything thatexists in it is a subsidary or component part of the total field."Thus it is "That we are fully justified in regarding the fields oflife as the instruments of physical evolution, of which, on this planetat least, the human nervous system is the masterpiece."Radionics embraces some of the very same principles upon which Dr. Burr'stheory is founded. The late George De La Warr, radionics pioneer, explainedthat "a basic idea in radionics is that each individual, organism, ormaterial, radiates and absorbs energy via an energy field peculiar untoitself. The more complex the material, the more complex the waveform.Living things like humans, emit a very complex wave spectrum of whichparts are associated with the various organs and systems of the body."Radionics uses electronic equipment that is used by the human 'operator'to detect the particular radiation under consideration. And in mostof all the cases the radiation under consideration is the human waveform.Radionic energies are subtle energies that the operator ofthe device detects by using the nerves of their hands to detectthese energies which have been 'tuned in' by the Radionic device.Establishing the necessary 'sensitivity' to detect these energies isa requirement to competently use any Radionics device. Establishing'resonance' with the radiations of the individual, measuring theiramplitude and then finding the remedy which best resonates with aparticular malady. Thus the organ or system is returned to its healtyrate of vibration. The great benefit of Radionics is that it goes BEYONDthe EFFECT and finds the CAUSE of complaints....ei, psychologicalconditions (Psychosomatic ills).Radionics treats the aura of man aspart of his physical body, since all the inner organs of man are affectedby this L-field.It is assumed that you understand that all matter has a rate of vibrationwhich is peculiar to itself. To have a rate of vibration is to have arhythmical pattern of recurring periods wherein the energy of the vibration changes from one value to another. In such a situation, the frequency of a system is said to oscillate between certain maximum values. R E S O N A N C EResonance is said to occur when the respective periods of free oscillationof two or more different systems coincide with each other. Two systemshaving the same natural frequency, when joined together in phase, resonanceoccurs with the result that the minimum and maximum values are reachedsimultaneously. As an example the fact that a vibrating tuning fork willset into sympathetic vibration, or resonance, another tuning fork of the same frequency. Resonance involves an exchange between systems, a kind ofmutual 'sensing'. H A R M O N I C SEvery vibration has what is known as a fundamental frequency,plus its accompanying harmonics. The 'Fundamental'(Sometimes referred to as the First Harmonic) is the FIRST and the LOWEST FREQUENCY and has the LONGEST WAVELENGTH. A HARMONIC is aMirror Image of the Fundamental. Together with the fundamental frequency,there is an infinite series of harmonics, all vibrating at differentAmplitudes, but all Reflections of the original Frequency.The frequncies of the Harmonics are all integral multiples of the fundamental frequency. The first Harmonic, following the fundamental,is double the fundamental, the next is treble the fundamental, and so on.It is generally known that that magnetic fields, and their harmonic vibrations, interact with each other in varying degrees of attraction andreplusion, varying degrees of 'in-phaseness' or 'out-of-phaseness' witheach other. The harmonic of a physical body is seen to be intermeshedwith the body itself, but also extending beyond it...We concieve then, of each living organism as radiating out into space,a frequency indentifying other aspects of its physiological andpsychological existence. As I mentioned previously, that if the oscillatorysequences of two or more systems coincide, producing a sympathetic vibratory unison, resonance is therby established. Given these conditions,it seems reasonable to expect that a human body, as an independentlyvibrating source, is capable of attaining a degree of resonance with otherindependently vibrating sources. Not only establishing resonance withother human bodies, but also with frequncies of sound, color, fragrance,etc. The human body has a magnetic force field around it, with a patternof nodal points similar to that of a bar magnet. Each of these nodal pointsis in contact with the person to whom they belong. Therefore, to be inresonance with any one of these points is to be in resonance with theindividual. Such people as Phil Allen, the author of "Energy, Matter andForm" suggest that these nodal points occur inside the body as theacupunture meridian systems. R A P P O R TIn 1852 a Frenchman named M. Benoit used snails in his experiments, as hefelt that a certain form of rapport was operative in the animal kingdom.First, he paired of 52 snails and allowed them to become well acquainted by living together in seperate pairs. Then on each pair, hewrote a letter of the alphabet, two A's, two B's, and so on. One set ofalphabet labeled snails was sent to America, and the other retained inParis. At a predetermined time, in Paris, an electric shock was applied toa snail, say snail E. Simultaneously snail E in America reacted insympathy, exibiting a kind of erratic behavior. Several snails were shockedand it was possible to transmit a simple message by 'snail telegraph'!In 1965 George De La Warr conducted a experiment in his laboratory inOxford, England. But the unique feature of his endeavor was to showthat rapport exists between a physical object and a photograph of thatobject. A photo was taken of a snail and sent to the town of Evesham,40 miles away. In Oxford the animal was placed in an apparatus wereby Histogram readings could be taken.(Histograms are basically Amplitude/Frequency graphs of energy transmission through body tissues.)In Evesham, which was linked to Oxford by telephone, the snails photographwas intermittently exposed to certain light energies which were successfullin producing responses registered by the Histogram in the Oxford Laboratory.Similair experiments were carried out with human subjects and their photographs; with several energy stimuli such as light, sound, color,ultrviolet, and infra-red radiations, and magnetism. In each instanceHistigram readings indicated that a state of rapport existed between thesubject and his photographic image. Other De La Warr research suggeststhat rapport holds, over great distances, between an individual and hisblood or hair specimens, fingernails, and other bodily fluids.There is also much Magical Literature that will support these findings.Books by Aleister Crowley mention the 'Magical Link'. The book'The Golden Bough' also has many references to natives utilizing the'Magical Link' for their ceremonies in healing, crop growing, etc. ~ K A R M A ~ + A N D - K N O W L E D G EWhat I would like to do now is to begin talking on HOW to use the 'MagicalLink' for our own BENEFICIAL purposes. I will NOT talk about puttinga Hex on someone or some other devious purposes. This knowledge is presented to you for Enlightenment and not for Destruction. I know thereare individuals who will try to Psychically Dominate someone etcwith this data, but that is their CHOICE and they will have to live withthe EFFECTS of their CHOICE to destroy. Heed this warning! Its theFirst One I have made about this subject, AND its the LAST ONE!Go ahead and say, "Listen to the Holiness and Light Bullshit..." orsomething to that effect. It is never the less a warning AND a wisdom.So if a your are the type of person who is a 'Men in Black' persuasion,or more to the point, a 'Satanist', you will probably go right aheadwith your plans and ignore my warning...and 'kill that bastard' orwhatever. Well.... with Knowledge comes Responsibility, that means youare now RESPONSIBLE for what you do with the information. And when you areheld RESPONSIBLE...as the saying goes....then you can 'get the axe' so tospeak....and most of the times 'the axe' falls 'much too quickly'.NUF' SAID!.....ONWARD!!!! -------------------->

It is now suggested that if you intend to pursue this study of Radionics
and its cousins, Radiesthesia,and Psychotronics, that you purchase a
device from one of the Suppliers that I listed in the previous
disscusion, in the File titled RADION02.DOC. You can buy them from prices
ranging from $35.00 to $300.00+. The only reason that I suggest you
purchase a device is simply because it makes your job about 100% easier,
faster, and more accurate. In my opinion, they are 'necessary' to
get any 'real' work done. Of course if you talk to a native Shaman of
Brazil, he would most likely tell you otherwise....until he used one of
the devices himself, and he realizes that it does make things easier!

I am going to use the Magnetron in the first few discussions, since
it is the least expensive to purchase, easiest to operate, requires no
electricity, and can be 'tuned' very quickly. Oh yes, by the way, the
Magnetron is available from 'Supersensonic Energy Technologies', and their
address is in the RADION02.DOC.
Color is what I have used for many 'basic' applications where not much
is known about the problem at hand. It is my 'old reliable' form of
treating illness. First I acquire a 'witness' of the person, such as a
fingernail, hair, or preferably a RECENT photograph.
Then I determine what the persons problem is, for example a cold.
Then I place the witness of the person on the Magnetron, (after I tune
the Magnetron) and in this case for a cold, treat the witness of the
person with Red and Green light, alternating the colors every two
hours, then every four hours, then every two hours, and so on.
In addition I also use Vitamin C with the light. So the person
then recieves the positive vibrations from the light, and secondly, from
the physical remedy itself. Vitamins can be administered to people
in this fashion also. Herbal remedies work well also. Say a person is
allways uptight, and they cant seem to ever relax. A witness of
Marijuana, for example would aid the person to feel the soothing effects
of the herb without having to physically consume it. A sleeping pill
for the insomniac on the Magnetron along with his witness, will
produce the same effect in him as if he physically consumed it, although
it takes a much longer time to feel the effects. Because you are
dealing with the suble energies of the persons L-Field.

O V E R L O A D S & E T H I C S

Too much of anything is bad for you, and radionic energies are no
different. I myself on occasion have recieved too much energy, and
the result was that I felt very 'stuffy', had hot flashes, and was
VERY irritable...So make sure someone doesnt Overdose on the
energies you are feeding them. I also made it my policy to ALLWAYS
ask the person, if I have their PERMISSION to help them.
I make NO exceptions to this rule. And I suggest you do the same.
That is, unless you dont mind infringing on them and collecting
their bad energies...since you took the RESPONSIBILITY to take care
of them without their permission. And as I said before, when you accept
Responsibilty for something, YOU are the one who gets in trouble
when something goes wrong with the thing you are responsible for.
And in this case, if you take Responsibility for the persons health
then you are also going to feel the effects of your decisions.
So the patient gets well and you get his 'old' illness.....
It really happens! SO ALLWAYS ask for their permission to help them.
It can be as simple as "Would you like me to try and make you well?"
Nothing fancy or formal. Just a simple 'Can I...' is sufficient.

Gem stones can be used as 'medicine' just like the Vitamin C, Herbs,
Pills, and Colors. Get a book on the Healing Properties of Gemstones,
and read it...then you will know if a particular gem stone frequency
will aid a persons diminishing concentration, etc...
A Herb book, detailing all the healing properties of the Herbs is all
you need to form a conclusion as to what Herb will get rid of a specific
condition. And so on and so forth....Its all VERY simple once you begin
to understand the principles of Radionics.
Radionics is a accepted form of medicine all over Europe and is gaining
popularity in the USA, even though no 'medical claims' can be made for it
here in the USA. Since the FDA (Food and Drug Administration) doesnt
understand how Radionics works they wont accept it, and since the FDA
will NOT allow a demonstration of the effectiveness of radionics
as 'proof' of its effectiveness, the majority of the American public
have remained ignorant of it. DONT allow the FDA's close mindedness,
and backward acceptance procedures prevent you from enjoying
the benefits of Radionics. You have nothing to lose, and much to gain.
Give it a try, read about it, and discover for yourself its validity.

ARCHON
Node 100/Net 523
Weirdbase BBS
St. Louis, MO.

The following is a excerpt from a lecture that was documented in a
book that I own. It was a lecture given by professional radionics
researchers. I do not know all the details of the device discussed,
and I am forwarding this information just for comparative purposes.
Just to show you how complicated this whole area can get!!!Enjoy!

R E S E A R C H W O R K O N T H E H U M A N

E L E C T R O M A G N E T I C F I E L D
By Dr. E.A. Maury and Marguerite Maury

(THE AURA IN OTHER WORDS!)

It is admitted today (particularly through the work of the American
Scientist Dr, H. G. Burr, and his collaborators of the University of Yale)
that every living thing is surrounded by an electric aura produced by its
own organism.

The aura consists of an electric, dynamic field, an it plays an important
part in determining the volume, the form and the biological behaviour of
every plant and animal. It is influenced by cosmic rays and by sun spots.
Life on the earth can thus be said to be electrically connected with the
entire dynamic system of the universe. In just a few words I shall recall
the experiments of Burr and his collaborators: by putting a salamander
into a salt solution connected to a registering apparatus by means of two
electrodes, and then revolving the receptacle containing the animal, the
existance of an electrical field flowing through the electrodes can be
established and registered. The same experiment has been made on human
beings by placing each index finger of a healthy person in a small bowl
containing a salt solution; in which case the galvanometer indicates a
value of 1.5 millivolts. If however one of the index fingers has an open
cut, the galvanometer will indicate a value of 12 millivolts. Thanks to
our new apparatus of electrical measures, we too have been able to
register the differences in voltage of healthy and sick organisms.

I shall dispense with a detailed description of our apparatus so as not
unduly to complicate our subject. I shall only recall that it contains
an amplifier having a sufficiently high gain to permit the obervation of
something intangible. The first thing then that the engineer who
constructed the apparatus did, was to perfect an amplifier to make it
provide a multiplication of approximately 10,000, the reception of the
amplifier being insured by an ultra-sensitive detector, constructed like
a microphone, capable of serving also as a cardiphone. The outgoing
terminal of the amplifier is connected to a cathode ray oscillograph
with a loud speaker recorder. This apparatus functions when connected to
the main electric supply after the tubes of the amplifier have warmed up
for a few seconds before a test is made.Technically, to perfect the
apparatus and to obtain clear-cut responses, anti-parasite filters
have been added. Later on we intend to undertake our experiments in a lead
screened room isolating us from the outside, for this should allow us to
record the electric field of a human being in all its purity,
establishing its exact numerical value.

The subject examined is made to stand on an insulating mat in front of the
apparatus. It is important that the subject should remain as silent and
motionless as possible to avoid vibrations caused by currents of air or
sound, which can interfere.The operator then takes into his right hand
the microphone connected to the amplifying apparatus, and he holds it with
its lower surface parallel to the subject examined, and with distances
from the subjects body varied. (We shall later appreciate the importance
that can be attributed to the respective values corresponding to the
distances between the emitting subjetc and the reciving microphone.)

When the current flowing through the amplifier is increased to a certain
critical maximum, a characteristic whistling noise is heard in the
loudspeaker and a certain sine wave image is produced as the oscillograph
records the screen picture. There the curves are rather close together
or the curves rather long. More-over there is a strict parallelism
between the intensity and the modulation of the sound signal and, on the
other hand, the rapidity and density of the wave picture on the oscillators
screen. At first we thought this might have been due to a Larsen Effect
or phenomenon related to the reflection of waves but succesive experiments
have proved that this phenomena plays only a very minor part in the
production of these wave forms. We have noticed, for instance, that the
visual and sound reactions recorded are not corresponding ones over all
parts of the body. For example, near the plexuses of the sympathetic
nervous system of certain subjects (cardiac plexus, solar plexus, lumbar
plexus) the sound modulations are very high and sharp (that is, of a
very high frequency), whilst the waves shown on the screen are very close
to each other, this meaning, most probably, that the individuals in
question possess a strong magnetism. The reactions can be noted at a
distance of 15 feet and more. We have also noticed that the strongest
reaction can be obtained near the regions of the body where the Hindu
chakras are situated. It seems, thenm, that these precise points are
indeed the pionts where vital energy is emitted.

I have described in as few words as possible our experimental technique
and operational methods employed to examine, as exteriorized
phenomena of physical apparatus, these fields of human radiations which
have been the object of so much controversy. Thanks to the same method
it has been possible for us besides to determine the presence of fields
of radiation which are exterior to an object. As an interesting
illustration of this, moving the microphone around a bust in terra cotta
we were able to observe the difference in the wave modulations near the
lower part of the face of the sculptured head and near the eyes. Is this
due to a phenomenon caused by the influence of form? It is possible.
Similiarly we have also been able to record the field of radiations
due to an oil painting representing a little fishing port. It should be
observed that there the modulations were entirley different according
to whether the microphone was placed near the part representing the sea,
or the part representing the earth and the low houses of the fishermen
of Brittany. Should this phenomenon be attributed to an influence due to
the chemical composition of the colours used? It is probably due to an
influence of color refraction, this much depending upon the objects
painted by the artist.

It seems to have been now well established that by means of this apparatus
incontestably corresponding visible and audible reactions are obtained
as soon as the microphone is placed more or less close to an animate
or inanimate body, the degree of reation seeming to be in accordance with
the form and intensity of the radiating field. These experiments have
convinced us of the physical reality of an external field produced by
living beings and dead objects. This is only a small step forwards, as
we all very well know; for we now have to determine the exact wavelenghts
of these radiations which should vary according to the degree of health
of the individual examined. We have allready observed that each person
has his own oscillograph waveform, and that certain diseases such a
cancer, for example, produce the same general change in the appearance
of the personal waveform.

Certainly it is as yet too soon to draw any definite conclusions from
these experiments. I think that this method of examination should be
continued in order to try to establish the nature of signs conforming
to or giving indications of certain serious diseases before their full
development, the information being derived from modifications of the
oscillographic curves testifying to specific modifications of the
human wavelenghts, these modifications being observable from a
variation in the field of external radiations.

D I S C U S S I O N

Mr. Eagerton Sykes asked if the use of the word microphone was a
mistake in Dr. Maurys paper.
Mr. Macbeth (who has seen the Maury appliance) explained that
microphone was the name given to the collector which was applied
to the affected area of a patient by being held a few inches off the
skin. This collector conveys the detected influences to the
thermionic valve amplifier which finally produces a corresponding
oscillogram or else a musical note on a connected loud speaker.
Mr. de la Warr explained that the sound was a heterodyne effect derived
from an oscillating diaphragm.

http://amasci.com/freenrg/rdionic1.txt

Ελενη εξισορροπιση ενεργειων

2010-07-22T11:45:00.000+03:00

Ξεχάστε το: αυτά τα πράγματα είναι αδύνατα.

2009-06-18T23:38:00.000+03:00

Όταν ο Λεονάρντο ντα Βίντσι σχεδίασε μια απίθανη εφεύρεση, οι λόγιοι του 15ου αιώνα, πιθανώς να τον αποπήραν:"Ξέχασέ το, Λεόν. Αν οι μηχανές μπορούσαν να πετάξουν, θα το γνωρίζαμε."

Καθ' όλη τη διάρκεια της ιστορίας, κάποιοι ειδικοί λένε στους καινοτόμους, ότι οι εφευρέσεις τους είναι αδύνατες. Μερικά παραδείγματα:

· Η Αγγλική Ακαδημία Επιστημών περιγέλασε τον Βενιαμίν Φραγκλίνο όταν ανέφερε την ανακάλυψη του αλεξικέραυνου και η Ακαδημία αρνήθηκε να δημοσιεύσει την αναφορά του.

· Το 1902, μια ομάδα Γερμανών μηχανικών γελοιοποίησε τον κόμη Ferdinand von Zeppelin, όταν ισχυρίστηκε ότι εφεύρε ένα πηδαλιούχο μπαλόνι. (Αργότερα, τα αερόπλοια του Zeppelin, πέταξαν για εμπορικούς σκοπούς πάνω απ' τον Ατλαντικό).

· Οι κυριότερες εφημερίδες αγνόησαν την ιστορική πτήση, το 1903, του αεροπλάνου των αδελφών Wright, επειδή το "Scientific American" υπέδειξε ότι η πτήση ήταν μια απάτη, και για πέντε χρόνια οι αξιωματούχοι της Ουάσινγκτον, δεν πίστευαν ότι μια μηχανή βαρύτερη απ' τον αέρα είχε πετάξει.

Ίσως στον 21ο αιώνα οι παρακάτω εφευρέσεις θα γίνουν επιστημονικά πρότυπα και ένας σπουδαστής ιστορίας ίσως αναρωτηθεί γιατί οι ειδήμονες του 20ου αιώνα τις αγνόησαν.

1. ΜΕΤΑΣΧΗΜΑΤΙΣΤΗΣ ΕΝΕΡΓΕΙΑΣ ΚΕΝΟΥ
Αυτό το είδος εφευρέσεων θα μπορούσε να εξαλείψει τις πετρελαϊκές κρίσεις και να βοηθήσει να λυθούν περιβαλλοντικά προβλήματα. Οι πιο συχνά ονομαζόμενες ηλεκτρικές γεννήτριες δωρεάν ενέργειας ή γεννήτριες δίχως καύσιμα, παράγουν περισσότερη ενέργεια απ' ότι καταναλώνουν από οποιαδήποτε προηγούμενα γνωστή πηγή. Χωρίς μπαταρίες, ούτε ντεπόζιτο καυσίμων, ούτε σύνδεση με πρίζα. Αντίθετα, αγγίζουν μια αόρατη πηγή ισχύος. Τέτοιες ανορθόδοξα καθαρές συσκευές παραγωγής ενέργειας υπάρχουν σήμερα και κατασκευάστηκαν ήδη απ' τον 19ο αιώνα.

Ξεχάστε τις μηχανικές συσκευές αέναης κίνησης του Rube Goldberg. Τελικά αναγκάζονταν να σταματούν. Αντίθετα, νέοι μετατροπείς ενέργειας στερεάς κατάστασης (δίχως κινούμενα μέρη), λέγεται ότι αντλούν από ένα ενεργειακό πεδίο που μας περιβάλλει στο χώρο. Αυτή η πηγή άφθονης ενέργειας, είναι γνωστή στους φυσικούς σαν κβαντικές ταλαντώσεις μηδενικού σημείου του κενού. Ο όρος "μηδενικού σημείου" αναφέρεται στο φαινόμενο κατά το οποίο, ακόμα και στη θερμοκρασία που παγώνει η θερμική κίνηση των μορίων, στους μηδέν βαθμούς Kelvin, υπάρχει ακόμα ελαφριά κίνηση, που αποδίδεται σε δια-διαστασιακές ταλαντώσεις ή στην κοσμική ενέργεια. Ο μαγνητισμός και οι στροβιλιστικές κινήσεις από σπιν σε σπιν, φαίνεται ότι ευθυγραμμίζουν αυτές τις τυχαίες ταλαντώσεις του κενού και τις ενεργοποιούν όπως και στο φαινόμενο Searl.

Οι εφευρέτες τους, δίνουν διάφορα ονόματα στους μετασχηματιστές ενέργειας απ' το κενό. Στη δεκαετία του 1930, ένας επιστήμονας στη Γιούτα, ο T. Henry Moray, εφεύρε μια συσκευή ενέργειας ακτινοβολίας, που τροφοδοτούνταν από τη θάλασσα ενέργειας στην οποία επιπλέει η Γη. Αυτή η θάλασσα που μας περιβάλλει, είπε ο Moray, είναι γεμάτη με ακτίνες, οι οποίες διαπερνούν συνεχώς τη Γη απ' όλες τις κατευθύνσεις, πιθανόν από αναρίθμητους γαλαξίες. Μετατρέποντας αυτήν την κοσμική ακτινοβολία βάθους, σε έναν περίεργα ψυχρό είδος ηλεκτρισμού, η συσκευή του άναψε λαμπτήρες πυράκτωσης, θέρμανε ένα σίδερο και κίνησε έναν κινητήρα.

Μια πνευματική κοινότητα στην Ελβετία κατείχε μια επιτραπέζια συσκευή δωρεάν ενέργειας που δούλευε σε θερμοκήπια για χρόνια, αλλά τα μέλη της φοβήθηκαν ότι, οι εκτός κοινότητας θα έστρεφαν την τεχνολογία σε πολεμικούς σκοπούς. Πριν η κοινότητα κλείσει τις πόρτες της στους αδιάκριτους, ευρωπαίοι μηχανικοί έγιναν μάρτυρες του μετασχηματιστή, ο οποίος παρήγαγε χιλιάδες Watt. Παρ' όλα αυτά, οι περισσότερες απ' τις άλλες συσκευές ανορθόδοξης ενέργειας βρίσκονται ακόμα στο στάδιο των αναξιόπιστων, άτεχνων πρωτότυπων. (Έτσι ήταν και το πρώτο αεροπλάνο των αδελφών Wright. Πέταξε μόλις 100 πόδια περίπου).

Ο εφευρέτης των συστημάτων παραγωγής και μετάδοσης εναλλασσόμενου ρεύματος, ο μεγαλοφυής Nikola Tesla (1857-1943), λέγεται ότι έθεσε σε κίνηση ένα αυτοκίνητο Pierce-Arrow με μια συσκευή δωρεάν ενέργειας στη δεκαετία του 1930. Αν και δύσκολο να τεκμηριωθεί τώρα, έχουμε το λόγο του, ότι αυτό είναι δυνατό. Είναι απλά θέμα χρόνου, το να επιτύχουν οι άνθρωποι να προσαρμόσουν τα μηχανήματά τους στους τροχούς της φύσης, είπε ο Tesla.

'Ίσως να είχε συμβεί πριν απ' την εποχή του Tesla. Μεταξύ των εφευρέσεων δωρεάν ενέργειας του John Worrell Keely (1827-1898) είναι ο * κινητήρας [Hydro Pneumo-Pulsating-Vacuo motor, Υδρο Πνευμο-Παλμο-Κενού], ο οποίος χρησιμοποιούσε την κοιλότητα (συντριβή) του νερού. Αν και ο Kelly έφτασε σε ένα προχωρημένο επίπεδο κατανόησης της επιστήμης των ταλαντώσεων, απέτυχε να αναπτύξει μηχανές που θα μπορούσαν να χειριστούν άλλοι άνθρωποι. Η πρόοδος συνεχίζεται από άλλες κατευθύνσεις.

Μια εταιρία στη Georgia πουλάει * [water cavitation devices, συσκευές κοιλότητας νερού], οι οποίες κυμαίνονται σε απόδοση από 110% έως 300%.

Πιο πάνω, στο Βανκούβερ του Καναδά, ο ερευνητής του Tesla, John Hutchison, λεει ότι έχει την αίσθηση της φυσικής ροής μιας λεπτής πρωτογενούς ενέργειας. Την άνοιξη του 1995 παρουσίασε την τελευταία του εφεύρεση στον συγγραφέα και σ' ένα μηχανικό. Ο μετασχηματιστής Hutchison περιλαμβάνει κρυστάλλινα υλικά και την αρχή του ηλεκτρικού συντονισμού. Περιστρέφει μερικά κουμπιά για να τον συντονίσει και η ροή ενέργειας ενισχύεται μέχρι που κινεί μια μηχανή διαμέτρου μίας ίντσας. Η περιστροφή ενός μικρού έλικα δεν φαίνεται πολύ εντυπωσιακή, έως ότου θυμηθείς ότι δεν υπάρχουν μπαταρίες και ότι η συσκευή λειτουργεί για μέρες κάθε φορά.

Ο Wingate Lambertson Ph.D. απ' την Φλόριντα, πρώην εκτελεστικός διευθυντής της επιστημονικής και τεχνολογικής επιτροπής του Κεντάκι, ανακάλυψε μια συσκευή, η οποία μετατρέπει τις ταλαντώσεις της ενέργειας του κενού σε ηλεκτρισμό που ανάβει μια σειρά από λάμπες. Αυτός ο αξιοπρεπής πρώην καθηγητής, έφτασε στο προσκήνιο της δωρεάν ενέργειας από μια παρακαμπτήριο. Στα μέσα της δεκαετίας του 1960 διάβασε το "Υπάρχει ένας Ποταμός" του Thomas Sugree, ο οποίος γράφει για τον αφανισμό της Ατλαντίδας εξαιτίας της κακής χρήσης ενός κρυσταλλικού συσσωρευτή ενέργειας. Ο "ψυχικός", φίλος του Lambertson, προσφέρθηκε αργότερα να συνεργαστεί για την αντιγραφή του πρώτου Ατλάντειου ενεργειακού μετασχηματιστή, αλλά τελικά ο Lambertson επέστρεψε στην γνώση του των κεραμικών και των μετάλλων για να κατασκευάσει έναν μετασχηματιστή. Ούτε η δική του, ούτε καμιά άλλη σημερινή μέθοδος μετατροπής της ενέργειας μηδενικού σημείου, δεν βασίζεται στην πρώτη Ατλάντεια μέθοδο του κρυστάλλου, επειδή οι ερευνητές βρήκαν καλύτερες μεθόδους. Επίσης, η ιδέα ενός κεντρικού σταθμού ενέργειας που να παρέχει ηλεκτρική ενέργεια σε ένα έθνος είναι ξεπερασμένη, λεει ο Dr. Lambertson. Οι μικροί μετασχηματιστές ενέργειας θα ακολουθήσουν το μονοπάτι του προσωπικού μετασχηματιστή.

2. ΨΥΧΡΗ ΣΥΝΤΗΞΗ
Στην Ιαπωνία, η ψυχρή σύντηξη ονομάζεται Ενέργεια Νέου Υδρογόνου και αυτό το έθνος που εξαρτάται απ' το πετρέλαιο, καλωσορίζει τα επιτυχημένα πειράματα. Αντίθετα, δύο πρωτοποριακά πειράματα καταδιώχθηκαν στη Βόρεια Αμερική.

Ένα επιτυχές πείραμα κοινοποιήθηκε στο Monte Carlo τον Απρίλιο, στην 5η Διεθνή Διάσκεψη για την Ψυχρή Σύντηξη. Η εταιρία Clean Energy Technologies της Φλόριντα, επέδειξε ένα στοιχείο ψυχρής σύντηξης με απόδοση ενέργειας μέχρι δέκα φορές πιο πολύ απ' την κατανάλωση. Και άλλες εταιρίες ποντάρουν επίσης σ' αυτή τη νέα πηγή ενέργειας θερμότητας, η οποία θα μπορούσε να κινήσει ηλεκτρικές γεννήτριες.

Τι προκαλεί πραγματικά την σύντηξη των ατομικών πυρήνων και απελευθερώνει ενέργεια, δίχως εξαιρετικά υψηλές θερμοκρασίες και πιέσεις; Ένας Ρουμάνος φυσικός που γράφει στο περιοδικό "Infinite Energy", ο Dr. Peter Gluck, αναρωτιέται αν θα μπορούσε να είναι εν μέρει ένα καταλυτικό πυρηνικό αποτέλεσμα και εν μέρει ένα καταλυτικό κβαντικό αποτέλεσμα, που παρέχουν τη σύλληψη της ενέργειας μηδενικού σημείου, την πανταχού παρούσα ενέργεια z-p.

3. ΣΥΣΤΗΜΑ ΔΙΑΧΩΡΙΣΜΟΥ ΤΟΥ ΝΕΡΟΥ ΑΠ' ΤΟ ΚΑΥΣΙΜΟ ΜΕ ΣΥΝΤΟΝΙΣΜΟ
Μια άλλη παραλλαγή του θέματος νερό - καύσιμο βασίζεται περισσότερο στις δονήσεις παρά στη χημεία. Με περισσότερο από 100% αποτελεσματικότητα, ένα τέτοιο σύστημα παράγει αέριο υδρογόνο και οξυγόνο από συνηθισμένο νερό, σε φυσιολογικές θερμοκρασίες και πίεση.

Ένα παράδειγμα είναι η ευρεσιτεχνεία U.S. 4,394,230, "Μέθοδος και Συσκευή Διαχωρισμού Μορίων Νερού", που εκδόθηκε για τον Dr. Andrija Puharich το 1983. Η μέθοδός του έκανε περίπλοκες ηλεκτρικές κυματομορφές να συνηχούν με μόρια νερού και να τα διασπούν, απελευθερώνοντας υδρογόνο και οξυγόνο. Χρησιμοποιώντας την αντίληψη του Tesla για τον ηλεκτρικό συντονισμό, ο Puharich μπόρεσε να διασπάσει το μόριο του νερού πολύ πιο αποτελεσματικά από την πρωτόγονη δύναμη της ηλεκτρόλυσης, που γνωρίζουν όλοι οι φοιτητές Φυσικής. (Ο συντονισμός είναι αυτός που διασπά ένα κρυστάλλινο ποτήρι, όταν ένας τραγουδιστής όπερας πετύχει ακριβώς τη νότα που δονεί όμοια με τη μοριακή δομή του κρυστάλλου).

Να αναφερθεί ότι ο Puharich, οδηγούσε το αμάξι του σπίτι, χρησιμοποιώντας νερό σαν καύσιμο, για αρκετές εκατοντάδες χιλιάδες χιλιόμετρα, σε ταξίδια στη Βόρεια Αμερική. Σ' ένα ψηλό ορεινό πέρασμα του Μεξικού, αναγκάστηκε να χρησιμοποιήσει χιόνι για καύσιμο. Η διάσπαση των μορίων του νερού όπως χρειάζεται να είναι σε ένα όχημα, είναι πιο επαναστατική απ' τα συστήματα που κινούνται με υδρογόνο, με τα οποία έχει ασχοληθεί κάθε μεγάλος κατασκευαστής αυτοκινήτων. Με το συζητούμενο σύστημα, δεν χρειάζεται να κουβαλάς ένα ντεπόζιτο γεμάτο με καύσιμο υδρογόνο, το οποίο θα μπορούσε να είναι μια υποψήφια βόμβα.

Ένας άλλος εφευρέτης που έφτιαξε άμεσα επιτυχώς καύσιμο από νερό, ήταν ο πρόσφατος Francisco Pacheco του New Jersey. Η Διπολική Αυτοηλεκτρική Γεννήτρια Υδρογόνου του Pacheco (ευρεσιτεχνεία U.S., 5,089,107), διαχώριζε το υδρογόνο απ' το θαλασσινό νερό, όπως απαιτούνταν.

Ένας πρωτοπόρος στη διάσπαση του νερού σε υδρογόνο και οξυγόνο, δίχως θέρμανση ή κοινό ηλεκτρισμό, ο John Worrell Keely, πραγματοποίησε άθλους, τους οποίους η επιστήμη του 20ου αιώνα είναι ανήμπορη να επαναλάβει. Δούλεψε με τον ήχο και άλλες δονήσεις για να θέσει σε κίνηση μηχανές. Για να απελευθερώσει ενέργεια από μόρια νερού, ο Kelly έχυσε ένα τέταρτο νερού σ' έναν κύλινδρο, στον οποίο δονούνταν διαπασών στην ακριβή συχνότητα ώστε να απελευθερωθεί η ενέργεια. Αυτό σημαίνει ότι διέσπασε τα μόρια του νερού και απελευθέρωσε υδρογόνο, ή μήπως απελευθέρωσε μια πιο πρωτογενή μορφή ενέργειας; Τα αρχεία που θα απαντούσαν τέτοιες ερωτήσεις έχουν χαθεί. Εντούτοις, ένα αιώνα αργότερα, ο Kelly δικαιώνεται. Ένας επιστήμονας ανακάλυψε πρόσφατα ότι, ο Kelly ήταν σωστός στην πρόβλεψη της ακριβούς συχνότητας η οποία θα διασπούσε ένα μόριο νερού. Ο Kelly αντιλαμβάνονταν τα άτομα, σαν περίπλοκα δονητικά φαινόμενα.

4. ΣΥΣΤΗΜΑΤΑ ΓΙΑ ΑΣΥΡΜΑΤΗ ΑΠΟΣΤΟΛΗ ΕΝΕΡΓΕΙΑΣ
"Κοίτα, Μάνα Γη, χωρίς γραμμές ισχύος."
Ο Tesla ίσως να ήθελε να αναφωνήσει ένα τέτοιο καύχημα, αλλά δεν έγινε έτσι. Ο κόσμος είναι δικτυωμένος με γραμμές μετάδοσης για το ηλεκτρικό δίκτυο. Η εφεύρεσή του για ασύρματη αποστολή ηλεκτρικής ισχύος δεν ήταν τόσο δημοφιλής στην Wall Street.

Πριν οι μεσίτες της ενέργειας ανακαλύψουν τι σκάρωνε, ο Tesla ανέπτυξε εργαστήριο με ένα πύργο στην κορυφή, κοντά στο σημερινό Colorado Springs. Γέμισε το βουνίσιο αέρα με θυελλώδεις τεχνητούς κεραυνούς και σφυροκόπησε τη γη με ηλεκτρικές ταλαντώσεις, καθώς δοκίμαζε ιδέες για τον ηλεκτρικό συντονισμό. Κατόπιν επέστρεψε στη Νέα Υόρκη για να φτιάξει το Wardenclyffe, έναν περίπλοκο ξύλινο πύργο στο Long Island, απ' τον οποίο σχεδίαζε να στείλει τόσο σήμα επικοινωνίας όσο και ισχύος, ασύρματα. Όταν ο τραπεζίτης J. Pierpont Morgan συνειδητοποίησε ότι ο Tesla μπορούσε να τα καταφέρει, διέκοψε τη χρηματοδότηση του εφευρέτη και μπλόκαρε άλλες οικονομικές συμφωνίες που προσπάθησε να κάνει ο Tesla. Ο πύργος Wardenclyffe γκρεμίστηκε και πουλήθηκε για παλιοσίδερα.

Τα τελευταία χρόνια, επιστήμονες όπως ο James Corum Ph.D., έμαθαν ότι ο Tesla δοκίμασε επιτυχημένα ένα ασύρματο σύστημα στο Κολοράντο. Για παράδειγμα, ο Tesla γνώριζε συγκεκριμένες συχνότητες που σχετίζονταν με τις συχνότητες της γήινης ιονόσφαιρας, γνώση που δεν θα μπορούσε να κατέχει τον 19ο αιώνα, εκτός κι αν είχε στείλει ηλεκτρικές ταλαντώσεις, ασύρματα.

5. ΣΥΣΚΕΥΗ ΑΝΤΙ-ΒΑΡΥΤΗΤΑΣ
Το 1923, οι απλοί ιπτάμενοι δίσκοι του Townsend T. Brown απέδειξαν μια σχέση μεταξύ του ηλεκτρισμού και της βαρύτητας. Δουλεύοντας σ' αυτή την κατεύθυνση για πάνω από 28 χρόνια, ο Brown κατοχύρωσε (ευρεσιτεχνείες U.S. 2,949,550, 3,018,394, και άλλες) την ηλεκτροστατική μέθοδο προώθησης. Ξεκινώντας με δίσκους διαμέτρου δύο ποδιών, που αιωρούνταν γύρω από ένα πάσσαλο με 17 πόδια το δευτερόλεπτο, αύξησε το μέγεθος κατά ένα τρίτο και οι δίσκοι πέταξαν τόσο γρήγορα ώστε τα αποτελέσματα έγιναν άκρως απόρρητα, έγραψε ένα διεθνές περιοδικό πτήσεων το 1956. Πριν το τέλος της ζωής του ο Brown κατείχε συσκευή, που μπορούσε να ανυψώσει τον εαυτό της όταν της εφαρμοζόταν ηλεκτρισμός. Πέθανε το 1985.

Συμπέρασμα: αν η ηλεκτροβαρυτική αναπτυχθεί, θα μπορούσαμε να είχαμε μια τεχνολογία ηλεκτρικών διαστημοπλοίων, η οποία δεν θα υπόκειται στις γνωστές ηλεκτρομαγνητικές αρχές. Το σκάφος θα ωθούνταν σε κάθε κατεύθυνση, δίχως να κινεί μηχανικά μέρη. Δίχως ταχύτητες, προπέλες ή τροχούς.

Εφαρμογές της σύνδεσης μεταξύ του ηλεκτρισμού ή του μαγνητισμού και της βαρύτητας αποδεικνύονται με άλλα πειράματα, συμπεριλαμβανομένων αυτών του David Hamel απ' το Οντάριο και του Floyd Sparky Sweet απ' την Καλιφόρνια. Σε ένα συμπόσιο του 1981 στο Τορόντο, ο Rudolf Zinsser απ' τη Γερμανία, παρουσίασε μια συσκευή (ευρεσιτεχνία U.S. 4,085,384), η οποία αυτοπροωθούνταν, σύμφωνα με αξιόπιστους μάρτυρες όπως ο μηχανικός George Hathaway. Ο Zinsser ισχυρίστηκε ότι οι ειδικά διαμορφωμένοι παλμοί του ηλεκτρομαγνητικών κυμάτων, μετέβαλλαν το τοπικό βαρυτικό πεδίο.

Ο Hathaway συνεργάστηκε στα μέσα της δεκαετίας του 1980 με τον John Hutchison σε πειράματα δράσης από απόσταση, στα οποία βαριά κομμάτια μέταλλου εκτοξεύτηκαν προς το ταβάνι, όταν τοποθετήθηκαν σε ένα περίπλοκο ηλεκτρομαγνητικό πεδίο και κάποια μεταλλικά δείγματα τεμαχίστηκαν ανώμαλα. Επισκέπτες ήρθαν στο εργαστήριο απ' το Los Alamos και το Καναδικό υπουργείο Άμυνας. (Ο στρατός είναι ένα βήμα μπροστά απ' τους ακαδημαϊκούς όσον αφορά την απόκοσμη επιστήμη.

6. ΜΙΑ ΜΕΘΟΔΟΣ ΓΙΑ ΤΗΝ ΜΕΤΑΣΤΟΙΧΕΙΩΣΗ ΤΩΝ ΣΤΟΙΧΕΙΩΝ
Να αλλάξουμε τα ατομικά στοιχεία ή να κάνουμε τα στοιχεία να μοιάζουν μυστηριώδη; Ακούγεται σαν απίστευτη αλχημεία, αλλά πρόσφατα πειράματα το πέτυχαν, δίχως τους μοριακούς επιταχυντές της Μεγάλης Επιστήμης. Αυτοί οι επιστήμονες διδάχθηκαν από έναν μεταφυσικό, τον Walter Russell (1871-1963). Κατά τη διάρκεια έντονων πνευματιστικών εμπειριών, ο Russell είχε δει ότι, τα πάντα στο σύμπαν, απ' το άτομο ως το μακρινό διάστημα, σχηματίζονται από μια αόρατη γεωμετρία βάθους. Ο Russell όχι μόνο απεικόνισε τα οράματά του σε πίνακες, αλλά επίσης διδάχθηκε επιστήμες. Ήταν τόσο πολύ μπροστά, ώστε το 1926 προέβλεψε το τρίτιο, το δευτέριο, το νεπτόνιο, το πλουτώνιο και άλλα στοιχεία.

Πρόσφατα οι επαγγελματίες μηχανικοί Ron Kovac και Toby Grotz του Κολοράντο, με τη βοήθεια του Dr. Tim Binder, επανέλαβαν την εργασία του 1927 του Russell, η οποία είχε προς το παρόν ελεγχθεί απ' τα Εργαστήρια. Ο Russell βρήκε έναν πρωτότυπο τρόπο να αλλάξει την αναλογία του υδρογόνου προς το οξυγόνο στον ατμό του νερού, μέσα σε ένα σφραγισμένο σωλήνα χαλαζία, ή να μετατρέψει τον ατμό σε εντελώς διαφορετικά στοιχεία. Το συμπέρασμά τους συμφωνεί με τον Russell: η γεωμετρία της κίνησης στο κενό είναι σημαντική στην ατομική μεταστοιχείωση. Ο Kovac συνόψισε αυτή την ιδέα στη γεωμετρία της καμπύλωσης του χώρου.

Αυτοί οι σύγχρονοι μεταρρυθμιστές μιλούν για τους άθλους του Russell, όπως το να επιμηκύνει ή να πλατύνει τον πυρήνα του νερού σε άζωτο ή υδρογόνο ή αντίστροφα. Για να μετατρέψουν τους πυρήνες, αλλάζουν τη μορφή του μαγνητικού πεδίου. Αν και χρησιμοποίησαν ακριβό εξοπλισμό ανάλυσης, είναι βασικά μια εύκολη στην εφαρμογή, επιστήμη. Δεν απαιτείται κύκλοτρο ατομικών συγκρούσεων· απλά μια απαλή ώθηση χρησιμοποιώντας τις σωστές συχνότητες. Συγκεντρώστε και αποκεντρώστε την κίνηση του φωτός, φτιάξτε μια δίνη και ελέγξτε την.

Οι ερευνητές της ψυχρής σύντηξης, συναντούν επίσης τυχαία στοιχεία που ξεπετάγονται στα ηλεκτρισμένα τους παρασκευάσματα. Κανείς δεν προτείνει να φτιάξει χρυσό και να ανατρέψει τη νομισματική κίνηση ανά τον κόσμο, αλλά κάποια πειράματα στοχεύουν να βάλουν μια τάξη στα ραδιενεργά απόβλητα με τις πρωτότυπες διεργασίες τους.

7. ΣΥΣΣΩΡΕΥΤΗΣ ΟΡΓΟΝΗΣ
Όταν ο Wilhelm Reich, M.D., (1897-1957) μετακόμισε απ' την Ευρώπη στην Σκανδιναβία και στην Αμερική, άφησε πίσω του μια σειρά από εξαγριωμένους ειδικούς σε κάθε πεδίο που εξερεύνησε, στην ψυχιατρική, την πολιτική, τη σεξολογία, τη βιολογία, τη μικροσκοπία και την έρευνα για τον καρκίνο. Η δουλειά του οδήγησε σε μια ενοποιητική ανακάλυψη, μία δίχως μάζα, παλλόμενη ζωτική ενέργεια, την οποία ονόμασε οργόνη, επειδή την ανακάλυψε σε ζωντανούς οργανισμούς πριν ανακαλύψει ότι διαποτίζει επίσης την γήινη ατμόσφαιρα.

Ο ζωή του Reich τελείωσε στη φυλακή μετά από μια παρατεταμένη σύγκρουση με την Επιτροπή Τροφής και Φαρμάκων (FDA) των Η.Π.Α. Τα βιβλία και οι σημειώσεις του κάηκαν από ομοσπονδιακούς υπαλλήλους, επειδή η FDA είχε ξεσηκώσει ένα ζήτημα εναντίον της χρήσης για θεραπεία του συσσωρευτή οργόνης του. Ο συσσωρευτής είναι ένα κουτί φτιαγμένο από στρώματα οργανικών και ανόργανων υλικών· πειράματα με αυτόν παρουσιάζουν ανώμαλα αποτελέσματα. Μια ασυνήθιστη αύξηση της θερμοκρασίας μέσα στον συσσωρευτή, υποδεικνύει περιορισμούς στον δεύτερο νόμο της θερμοδυναμικής. Άσχετα αν η συγκεντρωμένη οργόνη μπορεί να δώσει λύση σε προβλήματα υγείας, ο συσσωρευτής προκαλεί ανοικτά την κατεστημένη επιστήμη.

8. Ο ΣΥΝΝΕΦΟ-ΘΡΑΥΣΤΗΣ
Το 1952 ο Wilhelm Reich εφεύρε μια μέθοδο δημιουργίας βροχής που δεν περιλαμβάνει το ράντισμα των σύννεφων με χημικά. Η συντριβή των σύννεφων, αλλιώς γνωστή σαν μηχανική αιθερικών καιρικών συνθηκών, επικαλείται αρχές που είναι δύσκολα αποδεκτές απ' τον συμβατικά εκπαιδευμένο νου. Η τεχνολογία είναι χαμηλών απαιτήσεων. Στρέψτε στον ουρανό μερικούς κούφιους μεταλλικούς σωλήνες και συνδέστε τα χαμηλότερα άκρα τους σε τρεχούμενο νερό. Αλλά αν δεν γνωρίζετε τόσο μετεωρολογία όσο και Οργοτρονική, παρακαλώ μην το δοκιμάσετε αυτό στο σπίτι, πάνω στον πλανήτη μας.

Μεταξύ των ιδιοτήτων αυτής της πρωτογενούς ενέργειας, της οργόνης, καθώς παρατήρησε ο Reich, είναι η απορρόφησή της στο νερό, ο ρόλος της στον έλεγχο του καιρού και η επικίνδυνη κατάστασή της όταν διεγερθεί από ραδιενέργεια. Ο πλανήτης δεν χρειάζεται άλλα πειράματα τρελών επιστημόνων, που να διαχειρίζονται τα συστήματα της φύσης, αλλά ίσως χρειάζεται μια πιο προχωρημένη κατανόηση, του τι προκαλούν στην ατμόσφαιρα οι εκπομπές εγκαταστάσεων πυρηνικής ενέργειας. (Οι συνεχιστές του Reich προειδοποιούν ότι η ζωτική ενέργεια του πλανήτη διαταράσσεται από την υπερβολική ραδιενέργεια).

9. ΤΟ ΜΙΚΡΟΣΚΟΠΙΟ ΚΑΙ Η ΓΕΝΝΗΤΡΙΑ ΣΥΧΝΟΤΗΤΩΝ ΤΟΥ RIFE
Στα τέλη της δεκαετίας του 1920, ο Royal Raymond Rife απ' το Σαν Ντιέγκο, εφεύρε ένα υψηλής-μεγέθυνσης, υψηλής-ανάλυσης οπτικό μικροσκόπιο. Αυτό σήμαινε ότι μπορούσε να δει άψογα ζωντανά κύτταρα, σε αντίθεση προς τα νεκρά δείγματα που μπορούν να παρατηρηθούν κάτω από ένα ηλεκτρονικό μικροσκόπιο. Βασικά, ανέπτυξε μια γεννήτρια ηλεκτρομαγνητικών συχνοτήτων, την οποία μπορούσε να συντονίσει στη φυσική συχνότητα του υπό εξέταση μικροοργανισμού. Επιπλέον, έμαθε ότι συγκεκριμένη ηλεκτρομαγνητική συχνότητα θα μπορούσε να σκοτώσει συγκεκριμένους τύπους βακτηρίων.

Οι νέες ανακαλύψεις στη βιοφυσική, όχι μόνο ρίχνουν φως στη διαδικασία φωτισμού του μικροσκοπίου του Rife, αλλά εξηγούν και το πώς μπορούσε να προκαλεί επιλεκτικά την έκρηξη ιών. Η αντίληψή του για βακτήρια που αλλάζουν σχήμα, υποδεικνύει ότι η παραδοσιακή μικροβιακή θεωρία είναι ατελής. Παρά τις καταγραμμένες θεραπείες, η δίχως φάρμακα, ανώδυνη ηλεκτρική θεραπευτική αγωγή των ασθενειών, δεν καλωσορίστηκε από κάποιον ισχυρό ιατρικό σύνδεσμο.

10. ΣΥΣΚΕΥΗ ΗΛΕΚΤΡΟΝΙΚΗΣ ΤΗΛΕΠΑΘΕΙΑΣ
Όταν ο Patrick Flanagan ήταν έφηβος, στις αρχές της δεκαετίας του 1960, το περιοδικό "Life" τον κατέταξε σαν έναν απ' τους κορυφαίους επιστήμονες στον κόσμο. Ανάμεσα στις εφευρέσεις του ήταν το Νευρόφωνο, ένα ηλεκτρονικό όργανο που μπορεί να προγραμματίσει υποβολές σε κάποιο άτομο, απευθείας μέσω δερματικής επαφής. Κατασκεύασε το πρώτο Νευρόφωνο σε ηλικία 14 ετών, από σκουπίδια της κουζίνας. Τα ηλεκτρόδιά του ήταν γυαλιστικά σφουγγαράκια φτιαγμένα από λεπτό χάλκινο σύρμα και μονωμένο με πλαστικές σακούλες. Κατόπιν σύνδεσε τα ηλεκτρόδια σε έναν ειδικό μετασχηματιστή που ήταν συνδεδεμένος στον ενισχυτή hi-fi.

Κρατώντας τα σφουγγαράκια στους κροτάφους του, μπορούσε να ακούσει, μέσα στο κεφάλι του, μουσική απ' τον ενισχυτή. Μετέπειτα μοντέλα ρύθμιζαν αυτόματα το σήμα για να συντονιστεί με το ανθρώπινο δέρμα σαν μέρος ενός περίπλοκου κυκλώματος. Οι ειδικοί για τις ευρεσιτεχνίες είπαν ότι, ήταν αδύνατο ο ήχος να ακούγεται καθαρά δίχως να δονεί τα οστά ή να διέρχεται από κάποιο κρίσιμο νεύρο του αυτιού και αρνούνταν για 12 χρόνια να το κατοχυρώσουν. Το αρχείο ανοίχτηκε ξανά όταν ένας κουφός - εξαιτίας νευρικού προβλήματος - υπάλληλος στο γραφείο ευρεσιτεχνιών, άκουσε με ένα Νευρόφωνο.

Κάποια εποχή ο Flanagan ερεύνησε την γλώσσα ανθρώπων/δελφινιών, σε σύμβαση με το Ναυτικό των Η.Π.Α. Αυτό οδήγησε σε ένα τρισδιάστατο ολογραφικό ηχητικό σύστημα, το οποίο μπορούσε να θέσει ήχους οπουδήποτε στο χώρο. Κατόπιν τελειοποίησε ένα μοντέλο Νευροφώνου, που μπορούσε να χρησιμοποιηθεί για υποσυνείδητη εκμάθηση, η οποία θα κατευθύνονταν σε μακροπρόθεσμες τράπεζες της μνήμης. Αλλά αφού έστειλε μια πρωτότυπη εφαρμογή για ένα ψηφιακό Νευρόφωνο, η Defense Intelligence Agency, Υπηρεσία Αμυντικών Πληροφοριών το κατέταξε σε ένα επίπεδο μυστικότητας, και ήταν ανήμπορος να δουλέψει πάνω στη συσκευή ή να μιλήσει σε κανένα γι΄ αυτήν για πέντε χρόνια. Αυτό ήταν αποκαρδιωτικό, αφού η πρώτη ευρεσιτεχνία έκανε 12 χρόνια να γίνει δεκτή.

Έχοντας βοηθήσει κάποιους κουφούς ανθρώπους να ακούσουν, το επόμενο θαύμα του Flanagan θα μπορούσε να είναι να βοηθήσει τους τυφλούς να δουν. Το μόνο που έχουμε να κάνουμε είναι να ερεθίσουμε το δέρμα με τα σωστά σήματα.

Με την δημόσια αποδοχή εφευρέσεων όπως των μετασχηματιστών της ενέργειας του κενού και των υπέρ-εκπαιδευτικών συσκευών, ίσως οι σύγχρονοι μεταρρυθμιστές θα αποσύρουν την απόρριψη και τον περίγελο.

Παρόλα αυτά, σκεφτείτε ότι θα υπάρχουν πάντα ειδικοί για να πουν: Ξεχάστε το: αυτά τα πράγματα είναι αδύνατα.

της Jeane Manning

Ξαναθυμήθηκαν τη θεωρία του Β. Ράιχ για τον οργασμό

2008-10-22T16:42:00.001+03:00

Ξαναθυμήθηκαν τη θεωρία του Β. Ράιχ για τον οργασμό

Ασοσ. Πρες

ΡΕΪΝΤΖΛΙ. Μισό αιώνα μετά τον θάνατο του εμπνευστή της αμφιλεγόμενης θεωρίας της «οργονικής ενέργειας», Βίλχελμ Ράιχ, οι λιγοστοί υποστηρικτές του εκκεντρικού επιστήμονα καταβάλλουν την ύστατη προσπάθεια προκειμένου να δώσουν νέα ώθηση στο ξεχασμένο του έργο. Ο αυστριακής καταγωγής γιατρός και ψυχαναλυτής είχε ταράξει τα νερά της αμερικανικής επιστημονικής κοινότητας στις αρχές της δεκαετίας του ’50, υποστηρίζοντας ότι η «κοσμική ενέργεια» που παράγεται κατά τη διάρκεια του σεξουαλικού οργασμού έχει θεραπευτικές ιδιότητες.

Αντικείμενο χλευασμού η μηχανή του

Η μηχανή συγκέντρωσης «οργονικής ενέργειας» που κατασκεύασε ο Ράιχ έγινε αντικείμενο χλευασμού από την αμερικανική κοινή γνώμη πριν, τελικά, η επιτροπή Φαρμάκων και Τροφίμων αποφανθεί ότι πρόκειται για απάτη και διατάξει την κατάσχεσή της. Απαξιωμένος από το επιστημονικό κατεστημένο των ΗΠΑ, ο Ράιχ πέθανε σε ηλικία 60 ετών από ανακοπή καρδιάς σε φυλακή της Πενσιλβάνια, όπου εξέτιε ποινή διετούς κάθειρξης για περιφρόνηση δικαστηρίου, στις 3 Nοεμβρίου του 1957.

«Προσωπικά, θεωρώ ότι θα περάσει πολύς καιρός πριν η επιστημονική κοινότητα κατανοήσει το έργο του», δηλώνει σήμερα η εγγονή του Ράιχ, Ρενάτα Μόιζ, με αφορμή την έκθεση του Εβραϊκού Μουσείου της Βιέννης με θέμα τη ζωή και το έργο του ψυχαναλυτή. Η Μόιζ επιμένει, μάλιστα, ότι η «μεταλλική κουβέρτα» ή αλλιώς «μηχανή συγκέντρωσης οργονικής ενέργειας» δεν είναι απάτη. «Την έχω χρησιμοποιήσει κι εγώ προκειμένου να θεραπεύσω εγκαύματα και μπορώ να σας διαβεβαιώσω ότι λειτουργεί», ισχυρίζεται. Ο Ράιχ υποστήριζε ότι ανακάλυψε τα «βιόνια» που ουσιαστικά αποτελούν την «οργονική ενέργεια» κατά τη διάρκεια πειραμάτων στη Νορβηγία. Διατεινόταν ότι η εν λόγω ενέργεια παράγεται κατά τη διάρκεια του οργασμού και ότι έχει θαυματουργές ιδιότητες. Σημειώνεται ότι ο Ράιχ εγκατέλειψε τη ναζιστική Γερμανία, όπου διέμενε μέχρι το 1933, λόγω της εβραϊκής καταγωγής του και των φιλοκομμουνιστικών του απόψεων. Αρχικά βρήκε καταφύγιο στη Νορβηγία, αλλά μετανάστευσε στις ΗΠΑ λίγο πριν από την έναρξη του Β΄ Παγκοσμίου Πολέμου.

Το έργο του Ράιχ δεν περιορίζεται, φυσικά, στην «οργονική ενέργεια» και στις προσπάθειες περισυλλογής της. Δεν είναι, άλλωστε, τυχαίο ότι η Ενωση Αμερικανών Ψυχαναλυτών τον χαρακτηρίζει έναν από τους «πιο λαμπρούς και δημιουργικούς ψυχαναλυτές» και υπενθυμίζει ότι ήταν ο πρώτος που έδωσε βάρος στην ανάλυση του χαρακτήρα έναντι των νευρωτικών συμπτωμάτων. Οι υποστηρικτές του υπογραμμίζουν την ανάγκη αναγνώρισης των μελετών του Ράιχ από την επιστημονική κοινότητα και συνιστούν στους νεότερους ψυχαναλυτές να μελετήσουν τη ζωή του.

Hμερομηνία : 07-11-2007
Copyright: http://www.kathimerini.gr

BΙΛΧΕΛΜ ΡΑΪΧ - 50 ΧΡΟΝΙΑ ΜΕΤΑ

2008-10-22T16:35:00.000+03:00

BΙΛΧΕΛΜ ΡΑΪΧ - 50 ΧΡΟΝΙΑ ΜΕΤΑ

Ενας τολμηρός και παρεξηγημένος πρωτοπόρος

Της ΕΛΙΖΑΜΠΕΤΤΑΣ ΚΑΖΑΛΟΤΤΙ

Πενήντα χρόνια μετά τον θάνατό του η παγκόσμια επιστημονική κοινότητα ξαναδιαβάζει τον Βίλχελμ Ράιχ και κορυφώνονται σε όλο τον κόσμο οι εκδηλώσεις με επίκεντρο την αιρετική σκέψη του. Με αυξημένο ενδιαφέρον αναμένεται επίσης η δημοσίευση εργασιών του, που για πρώτη φορά θα είναι στη διάθεση των ερευνητών.

Πενήντα χρόνια μετά τον θάνατό του ανοίγουν σήμερα οι πόρτες του Εθνικού και Καποδιστριακού Πανεπιστημίου Αθηνών που θα υποδεχτεί για πρώτη φορά τον «επαναστάτη» Βίλχελμ Ράιχ με πρωτοβουλία του Πανεπιστημίου Αθηνών, του Κέντρου Μελετών και Ψυχοθεραπείας «Βίλχελμ Ράιχ» και της Πανελλήνιας Ενωσης Σωματικής Ψυχοθεραπείας (αίθουσα τελετών του Πανεπιστημίου Αθηνών, Πανεπιστημίου 30, 10.00-15.00).

Σε μια ημερίδα που όχι τυχαία φέρει τίτλο «Πενήντα χρόνια από τον θάνατο του Ράιχ: Η ιστορία μιας απώθησης», μελετητές της σκέψης του, ανάμεσά τους ο ποιητής και συγγραφέας Νάνος Βαλαωρίτης, ο καθηγητής Ψυχολογίας και Επικοινωνίας του Πανεπιστημίου Αθηνών Κλήμης Ναυρίδης, ο καθηγητής Φιλοσοφίας της Επιστήμης στο ΕΜΠ Αριστείδης Μπαλτάς, ο επίκουρος καθηγητής ΕΜΠ Κίμων Χατζημπίρος κ.ά., θα επιχειρήσουν να εξετάσουν με μια σύγχρονη ματιά το διαχρονικό, αλλά και συνάμα χαοτικό μερικές φορές έργο του.

Ο Ράιχ περιγράφεται από την Αμερικανική Ψυχαναλυτική Εταιρεία ως ένας από τους πλέον δημιουργικούς και λαμπερούς πρωτοπόρους της ψυχανάλυσης. Ομως, μεγάλο μέρος του έργου του είναι άγνωστο στο μεγάλο κοινό, στο σημείο που επώνυμοι στοχαστές της «Σχολής της Φρανκφούρτης» μπόρεσαν να καρπωθούν τη σκέψη του ειδικότερα σε ό,τι αφορά τη λιγότερο γνωστή μαρξιστική περίοδό του.

Η σκέψη του Βίλχελμ Ράιχ ακροβάτησε ανάμεσα στον φροϋδισμό και τον μαρξισμό, των οποίων επιχείρησε μια πετυχημένη όσο και θαρραλέα σύνθεση δημιουργώντας ένα νέο ψυχαναλυτικό ρεύμα. Γεννήθηκε έτσι ένας ιδιότυπος φροϊδο-μαρξισμός που αγκάλιασε ολοκληρωτικά ακόμη και ο Μαρκούζε.

Οι ιδέες του επηρέασαν την ψυχαναλυτική σκέψη, κοινωνικά και πολιτικά κινήματα των νέων, τον χώρο της ψυχοθεραπείας. Η σωματική ψυχοθεραπεία, ένα από τα πιο διαδεδομένα ψυχοθεραπευτικά ρεύματα σήμερα, βασίζεται στις ιδέες του Β. Ράιχ.

Ο Βίλχελμ Ράιχ γεννήθηκε το 1897 στην Dobrzcynika, τότε Αυστροουγγαρία σήμερα Ουκρανία, από εύπορη οικογένεια και πέθανε το 1957 στο Lewisburg της Πενσιλβάνιας.

Μαθητής και βοηθός του Φρόιντ αρχικά, πήρε αποστάσεις από την κλασική ψυχανάλυση και δημιούργησε μια δική του ψυχοθεραπευτική μέθοδο. Επηρεασμένος από τον μαρξισμό επεδίωξε να εντάξει τις ψυχαναλυτικές ιδέες σε μια προοπτική σοσιαλιστικής αλλαγής της κοινωνίας.

Γοητευμένος από την τότε Οκτωβριανή Επανάσταση, επισκέπτεται τη Μόσχα τον Σεπτέμβριο του 1929. Διακρίνει όμως ότι το νέο καθεστώς δημιουργεί αυταρχικές δομές και γυρίζει στη Βιέννη προβληματισμένος από αυτή την εμπειρία. Ασχολήθηκε ιδιαίτερα με την κοινωνική πρόληψη των ψυχικών διαταραχών στα παιδιά και τους νέους.

Εκανε κριτική στην αυταρχική οικογένεια που προετοιμάζει τα παιδιά για νευρωτικούς και υποταγμένους ενήλικες και καταπιέζει τη φυσική σεξουαλικότητα των εφήβων και των νέων, δημιουργώντας το έδαφος για την ψυχική διαταραχή.

Αντιμετώπισε τον άνθρωπο ως μια ψυχοσωματική ενότητα: τα ψυχικά φαινόμενα αντανακλώνται στο σώμα και τα σωματικά φαινόμενα εκφράζουν τον ψυχισμό.

Στη θεραπευτική του μέθοδο συνδύασε την ψυχανάλυση με τεχνικές που κινητοποιούν το σώμα του θεραπευόμενου. Οι ιδέες του επηρέασαν την ψυχαναλυτική σκέψη, κοινωνικά και πολιτικά κινήματα των νέων, τον χώρο της ψυχοθεραπείας. Η σωματική ψυχοθεραπεία, ένα από τα πιο διαδεδομένα ψυχοθεραπευτικά ρεύματα σήμερα, βασίζεται στις ιδέες του Β. Ράιχ.

Είναι γνωστός και για την ανάπτυξη της υπόθεσης μιας ενέργειας που χαρακτηρίζει τους ζωντανούς οργανισμούς, την οποία ονόμασε «οργόνη».

Τα πειράματά του γύρω από τη φύση αυτής της ενέργειας χαρακτήρισαν «επικίνδυνα» στις ΗΠΑ, όπου ζούσε από το 1939. Κυνηγημένος από την Υπηρεσία Τροφίμων και Φαρμάκων, πεθαίνει στη φυλακή, λίγο πριν από την ακρόασή του. Βιβλία του καίγονται και το εργαστήριό του καταστρέφεται.

Εργα του όπως «Η ανάλυση του χαρακτήρα», «Η δολοφονία του Χριστού», «Ο συσσωρευτής οργόνης» ξεσήκωσαν και ξεσηκώνουν ακόμη παγκοσμίως συζητήσεις.

«"Εχω δικαίωμα στην κρίση ανθρώπων ικανών να με κρίνουν και στο καλοπροαίρετο ανιδιοτελές λάθος".

Τα λόγια αυτά με τα οποία ο Ράιχ αντιμετώπισε τους δικαστές του που τελικά τον έστειλαν στη φυλακή θα έπρεπε να βρίσκονται γραμμένα στην είσοδο κάθε πνευματικού ιδρύματος στον κόσμο.

Δίνοντάς του τον λόγο στο Πανεπιστήμιο Αθηνών, πιστεύω ότι αναγνωρίζουμε τη δύναμη, την τόλμη και την ανιδιοτέλειά του, την επιμονή του στη διεπιστημονική προσέγγιση και στη σύνδεση σκέψης, βιώματος και δράσης, ότι του δίνουμε, όπως ζητούσε, το δικαίωμα να κριθεί με πνευματικά κριτήρια, χωρίς υποχρεωτικά να προσυπογράφουμε όσα λέει...», τονίζει η καθηγήτρια Αισθητικής και Επικοινωνίας του Πανεπιστημίου Αθηνών, Πέπη Ρηγοπούλου, που είναι και από τους κεντρικούς ομιλητές της σημερινής ημερίδας.

ΕΛΕΥΘΕΡΟΤΥΠΙΑ - 27/11/2007

ΝΕΥΡΟΤΕΧΝΟΛΟΓΙΑ-Το κράνος που μας κάνει εξυπνότερους

2008-10-18T23:24:00.000+03:00

Το κράνος που μας κάνει εξυπνότερους

Αξιοποιεί την τεχνική της διακρανιακής μαγνητικής διέγερσης για να «αφυπνίσει» τον εγκέφαλο και να αυξήσει τις νοητικές μας επιδόσεις

Του ΣΠΥΡΟΥ ΜΑΝΟΥΣΕΛΗ

ΝΕΥΡΟΤΕΧΝΟΛΟΓΙΑ

Ολοι θα θέλαμε να γίνουμε πιο έξυπνοι και πιο δημιουργικοί, μέχρι σήμερα όμως πιστεύαμε ότι αυτό είναι εξαιρετικά δύσκολο να γίνει. Μια ομάδα Αυστραλών ερευνητών έρχεται να αναπτερώσει το ηθικό μας, μελετώντας την υλοποίηση μιας συσκευής η οποία θα βοηθά στην ανάδυση όλων των εν δυνάμει ικανοτήτων μας, καθιστώντας μας έτσι στην πράξη εξυπνότερους και ικανότερους.

Η συσκευή αυτή, που μοιάζει με σκούφο κομμωτικής, αξιοποιεί τη «διακρανιακή μαγνητική διέγερση» ή TMS, μια μη επεμβατική και μη φαρμακευτική τεχνική, η οποία έχει ήδη εφαρμοστεί με επιτυχία σε ασθενείς που υποφέρουν από κατάθλιψη ή σε άτομα που ταλαιπωρούνται από ημικρανίες. Εξοπλισμένη με ειδικό ηλεκτρικό πηνίο, εκπέμπει μικρής έντασης μαγνητικούς παλμούς, οι οποίοι φαίνεται πως είναι ικανοί να τροποποιούν τον τρόπο με τον οποίο λειτουργεί ο εγκέφαλος, με αποτέλεσμα να βελτιώνονται θεαματικά κάποιες νοητικές ικανότητες.

Τα πρώτα τεστ έχουν ήδη δώσει εντυπωσιακά αποτελέσματα: ορισμένοι από τους εθελοντές εκδήλωσαν αξιοσημείωτες καλλιτεχνικές ικανότητες, ενώ κάποιοι άλλοι κατάφεραν, έστω και προσωρινά, να ξεπεράσουν σοβαρές νοητικές παθήσεις όπως ο αυτισμός.

Οι Αυστραλοί επιστήμονες φιλοδοξούν μάλιστα, όπως αναφέρει η βρετανική εφημερίδα «Daily Mail», να προχωρήσουν στη διάθεση της συσκευής στην αγορά, μόλις βέβαια τελειοποιηθεί. Ετσι, όπως οι άνθρωποι με προβλήματα ακοής χρησιμοποιούν ακουστικά, έτσι και οι κάθε μορφής δημιουργοί (συγγραφείς, καλλιτέχνες, διαφημιστές) θα μπορούν, όποτε νιώθουν την ανάγκη, να προσφεύγουν σε αυτήν τη συσκευή τόνωσης της δημιουργικότητας.

Η ιδέα για την κατασκευή της συγκεκριμένης συσκευής προέκυψε από τις υπεράνθρωπες νοητικές ικανότητες που επιδεικνύουν οι «ιδιοφυείς μικρόνοες» (idiots savants), αυτή η ειδική κατηγορία ατόμων που ενώ παρουσιάζουν νοητική υστέρηση, εντούτοις έχουν ανεπτυγμένη σε υπερβολικό βαθμό, σε σχέση με έναν φυσιολογικό άνθρωπο, κάποια συγκεκριμένη ικανότητα, όπως η απομνημόνευση αριθμών και η εκτέλεση πολύπλοκων αριθμητικών πράξεων.

«Ψυχή» της ερευνητικής ομάδας είναι ο Αυστραλός πρωτοπόρος ερευνητής της νευρογνωσιακής επιστήμης Allan Snyder (βλ. φωτ.), καθηγητής στο Πανεπιστήμιο του Σίδνεϊ και διευθυντής του Center for the Mind. Ο Σνάιντερ υποστηρίζει με μεγάλο πάθος αλλά και με αρκετά πειστικά επιχειρήματα ότι η μαγνητική διέγερση των αριστερών κροταφικών λοβών μπορεί να προκαλέσει σε φυσιολογικά άτομα την ανάδυση ικανοτήτων ανάλογων με αυτές των «ιδιοφυών μικρόνοων». «Πιστεύω ότι στον κάθε έναν από μας υπάρχουν κρυμμένοι υποσυνείδητοι μηχανισμοί, οι οποίοι μπορούν να μας επιτρέψουν να εκδηλώσουμε εκπληκτικές καλλιτεχνικές, μνημονικές ή μαθηματικές ικανότητες», δηλώνει χωρίς περιστροφές. Δυστυχώς, η επήρεια της συσκευής διαρκεί λίγο: ύστερα από δύο ώρες οι ικανότητες που έχουν αναπτυχθεί εξαφανίζονται.*

2 - 18/10/2008

ΒΥΖΑΝΤΙΝΗ ΜΟΥΣΙΚΗ-1

2008-09-03T23:32:00.000+03:00

RAIN FOREST SOUNDS

2008-06-08T01:25:00.000+03:00

Facing Up to the Problem of Consciousness

2008-06-07T23:26:00.001+03:00

Facing Up to the Problem of Consciousness

David J. Chalmers

Department of Philosophy
University of California
Santa Cruz, CA 95064

chalmers@ling.ucsc.edu

1 Introduction

Consciousness poses the most baffling problems in the science of the mind. There is nothing that we know more intimately than conscious experience, but there is nothing that is harder to explain. All sorts of mental phenomena have yielded to scientific investigation in recent years, but consciousness has stubbornly resisted. Many have tried to explain it, but the explanations always seem to fall short of the target. Some have been led to suppose that the problem is intractable, and that no good explanation can be given.

To make progress on the problem of consciousness, we have to confront it directly. In this paper, I first isolate the truly hard part of the problem, separating it from more tractable parts and giving an account of why it is so difficult to explain. I critique some recent work that uses reductive methods to address consciousness, and argue that such methods inevitably fail to come to grips with the hardest part of the problem. Once this failure is recognized, the door to further progress is opened. In the second half of the paper, I argue that if we move to a new kind of nonreductive explanation, a naturalistic account of consciousness can be given. I put forward my own candidate for such an account: a nonreductive theory based on principles of structural coherence and organizational invariance and a double-aspect view of information.

2 The easy problems and the hard problem

There is not just one problem of consciousness. "Consciousness" is an ambiguous term, referring to many different phenomena. Each of these phenomena needs to be explained, but some are easier to explain than others. At the start, it is useful to divide the associated problems of consciousness into "hard" and "easy" problems. The easy problems of consciousness are those that seem directly susceptible to the standard methods of cognitive science, whereby a phenomenon is explained in terms of computational or neural mechanisms. The hard problems are those that seem to resist those methods.

The easy problems of consciousness include those of explaining the following phenomena:

the ability to discriminate, categorize, and react to
environmental stimuli;
the integration of information by a cognitive system;
the reportability of mental states;
the ability of a system to access its own internal states;
the focus of attention;
the deliberate control of behavior;
the difference between wakefulness and sleep.

All of these phenomena are associated with the notion of consciousness. For example, one sometimes says that a mental state is conscious when it is verbally reportable, or when it is internally accessible. Sometimes a system is said to be conscious of some information when it has the ability to react on the basis of that information, or, more strongly, when it attends to that information, or when it can integrate that information and exploit it in the sophisticated control of behavior. We sometimes say that an action is conscious precisely when it is deliberate. Often, we say that an organism is conscious as another way of saying that it is awake.

There is no real issue about whether these phenomena can be explained scientifically. All of them are straightforwardly vulnerable to explanation in terms of computational or neural mechanisms. To explain access and reportability, for example, we need only specify the mechanism by which information about internal states is retrieved and made available for verbal report. To explain the integration of information, we need only exhibit mechanisms by which information is brought together and exploited by later processes. For an account of sleep and wakefulness, an appropriate neurophysiological account of the processes responsible for organisms' contrasting behavior in those states will suffice. In each case, an appropriate cognitive or neurophysiological model can clearly do the explanatory work.

If these phenomena were all there was to consciousness, then consciousness would not be much of a problem. Although we do not yet have anything close to a complete explanation of these phenomena, we have a clear idea of how we might go about explaining them. This is why I call these problems the easy problems. Of course, "easy" is a relative term. Getting the details right will probably take a century or two of difficult empirical work. Still, there is every reason to believe that the methods of cognitive science and neuroscience will succeed.

The really hard problem of consciousness is the problem of experience. When we think and perceive, there is a whir of information-processing, but there is also a subjective aspect. As Nagel (1974) has put it, there is something it is like to be a conscious organism. This subjective aspect is experience. When we see, for example, we experience visual sensations: the felt quality of redness, the experience of dark and light, the quality of depth in a visual field. Other experiences go along with perception in different modalities: the sound of a clarinet, the smell of mothballs. Then there are bodily sensations, from pains to orgasms; mental images that are conjured up internally; the felt quality of emotion, and the experience of a stream of conscious thought. What unites all of these states is that there is something it is like to be in them. All of them are states of experience.

It is undeniable that some organisms are subjects of experience. But the question of how it is that these systems are subjects of experience is perplexing. Why is it that when our cognitive systems engage in visual and auditory information-processing, we have visual or auditory experience: the quality of deep blue, the sensation of middle C? How can we explain why there is something it is like to entertain a mental image, or to experience an emotion? It is widely agreed that experience arises from a physical basis, but we have no good explanation of why and how it so arises. Why should physical processing give rise to a rich inner life at all? It seems objectively unreasonable that it should, and yet it does.

If any problem qualifies as the problem of consciousness, it is this one. In this central sense of "consciousness", an organism is conscious if there is something it is like to be that organism, and a mental state is conscious if there is something it is like to be in that state. Sometimes terms such as "phenomenal consciousness" and "qualia" are also used here, but I find it more natural to speak of "conscious experience" or simply "experience". Another useful way to avoid confusion (used by e.g. Newell 1990, Chalmers 1995) is to reserve the term "consciousness" for the phenomena of experience, using the less loaded term "awareness" for the more straightforward phenomena described earlier. If such a convention were widely adopted, communication would be much easier; as things stand, those who talk about "consciousness" are frequently talking past each other.

The ambiguity of the term "consciousness" is often exploited by both philosophers and scientists writing on the subject. It is common to see a paper on consciousness begin with an invocation of the mystery of consciousness, noting the strange intangibility and ineffability of subjectivity, and worrying that so far we have no theory of the phenomenon. Here, the topic is clearly the hard problem - the problem of experience. In the second half of the paper, the tone becomes more optimistic, and the author's own theory of consciousness is outlined. Upon examination, this theory turns out to be a theory of one of the more straightforward phenomena - of reportability, of introspective access, or whatever. At the close, the author declares that consciousness has turned out to be tractable after all, but the reader is left feeling like the victim of a bait-and-switch. The hard problem remains untouched.

3 Functional explanation

Why are the easy problems easy, and why is the hard problem hard? The easy problems are easy precisely because they concern the explanation of cognitive abilities and functions. To explain a cognitive function, we need only specify a mechanism that can perform the function. The methods of cognitive science are well-suited for this sort of explanation, and so are well-suited to the easy problems of consciousness. By contrast, the hard problem is hard precisely because it is not a problem about the performance of functions. The problem persists even when the performance of all the relevant functions is explained. (Here "function" is not used in the narrow teleological sense of something that a system is designed to do, but in the broader sense of any causal role in the production of behavior that a system might perform.)

To explain reportability, for instance, is just to explain how a system could perform the function of producing reports on internal states. To explain internal access, we need to explain how a system could be appropriately affected by its internal states and use information about those states in directing later processes. To explain integration and control, we need to explain how a system's central processes can bring information contents together and use them in the facilitation of various behaviors. These are all problems about the explanation of functions.

How do we explain the performance of a function? By specifying a mechanism that performs the function. Here, neurophysiological and cognitive modeling are perfect for the task. If we want a detailed low-level explanation, we can specify the neural mechanism that is responsible for the function. If we want a more abstract explanation, we can specify a mechanism in computational terms. Either way, a full and satisfying explanation will result. Once we have specified the neural or computational mechanism that performs the function of verbal report, for example, the bulk of our work in explaining reportability is over.

In a way, the point is trivial. It is a conceptual fact about these phenomena that their explanation only involves the explanation of various functions, as the phenomena are functionally definable. All it means for reportability to be instantiated in a system is that the system has the capacity for verbal reports of internal information. All it means for a system to be awake is for it to be appropriately receptive to information from the environment and for it to be able to use this information in directing behavior in an appropriate way. To see that this sort of thing is a conceptual fact, note that someone who says "you have explained the performance of the verbal report function, but you have not explained reportability" is making a trivial conceptual mistake about reportability. All it could possibly take to explain reportability is an explanation of how the relevant function is performed; the same goes for the other phenomena in question.

Throughout the higher-level sciences, reductive explanation works in just this way. To explain the gene, for instance, we needed to specify the mechanism that stores and transmits hereditary information from one generation to the next. It turns out that DNA performs this function; once we explain how the function is performed, we have explained the gene. To explain life, we ultimately need to explain how a system can reproduce, adapt to its environment, metabolize, and so on. All of these are questions about the performance of functions, and so are well-suited to reductive explanation. The same holds for most problems in cognitive science. To explain learning, we need to explain the way in which a system's behavioral capacities are modified in light of environmental information, and the way in which new information can be brought to bear in adapting a system's actions to its environment. If we show how a neural or computational mechanism does the job, we have explained learning. We can say the same for other cognitive phenomena, such as perception, memory, and language. Sometimes the relevant functions need to be characterized quite subtly, but it is clear that insofar as cognitive science explains these phenomena at all, it does so by explaining the performance of functions.

When it comes to conscious experience, this sort of explanation fails. What makes the hard problem hard and almost unique is that it goes beyond problems about the performance of functions. To see this, note that even when we have explained the performance of all the cognitive and behavioral functions in the vicinity of experience - perceptual discrimination, categorization, internal access, verbal report - there may still remain a further unanswered question: Why is the performance of these functions accompanied by experience? A simple explanation of the functions leaves this question open.

There is no analogous further question in the explanation of genes, or of life, or of learning. If someone says "I can see that you have explained how DNA stores and transmits hereditary information from one generation to the next, but you have not explained how it is a gene", then they are making a conceptual mistake. All it means to be a gene is to be an entity that performs the relevant storage and transmission function. But if someone says "I can see that you have explained how information is discriminated, integrated, and reported, but you have not explained how it is experienced", they are not making a conceptual mistake. This is a nontrivial further question.

This further question is the key question in the problem of consciousness. Why doesn't all this information-processing go on "in the dark", free of any inner feel? Why is it that when electromagnetic waveforms impinge on a retina and are discriminated and categorized by a visual system, this discrimination and categorization is experienced as a sensation of vivid red? We know that conscious experience does arise when these functions are performed, but the very fact that it arises is the central mystery. There is an explanatory gap (a term due to Levine 1983) between the functions and experience, and we need an explanatory bridge to cross it. A mere account of the functions stays on one side of the gap, so the materials for the bridge must be found elsewhere.

This is not to say that experience has no function. Perhaps it will turn out to play an important cognitive role. But for any role it might play, there will be more to the explanation of experience than a simple explanation of the function. Perhaps it will even turn out that in the course of explaining a function, we will be led to the key insight that allows an explanation of experience. If this happens, though, the discovery will be an extra explanatory reward. There is no cognitive function such that we can say in advance that explanation of that function will automatically explain experience.

To explain experience, we need a new approach. The usual explanatory methods of cognitive science and neuroscience do not suffice. These methods have been developed precisely to explain the performance of cognitive functions, and they do a good job of it. But as these methods stand, they are only equipped to explain the performance of functions. When it comes to the hard problem, the standard approach has nothing to say.

4 Some case-studies

In the last few years, a number of works have addressed the problems of consciousness within the framework of cognitive science and neuroscience. This might suggest that the analysis above is faulty, but in fact a close examination of the relevant work only lends the analysis further support. When we investigate just which aspects of consciousness these studies are aimed at, and which aspects they end up explaining, we find that the ultimate target of explanation is always one of the easy problems. I will illustrate this with two representative examples.

The first is the "neurobiological theory of consciousness" outlined by Crick and Koch (1990; see also Crick 1994). This theory centers on certain 35-75 hertz neural oscillations in the cerebral cortex; Crick and Koch hypothesize that these oscillations are the basis of consciousness. This is partly because the oscillations seem to be correlated with awareness in a number of different modalities - within the visual and olfactory systems, for example - and also because they suggest a mechanism by which the binding of information contents might be achieved. Binding is the process whereby separately represented pieces of information about a single entity are brought together to be used by later processing, as when information about the color and shape of a perceived object is integrated from separate visual pathways. Following others (e.g., Eckhorn et al 1988), Crick and Koch hypothesize that binding may be achieved by the synchronized oscillations of neuronal groups representing the relevant contents. When two pieces of information are to be bound together, the relevant neural groups will oscillate with the same frequency and phase.

The details of how this binding might be achieved are still poorly understood, but suppose that they can be worked out. What might the resulting theory explain? Clearly it might explain the binding of information contents, and perhaps it might yield a more general account of the integration of information in the brain. Crick and Koch also suggest that these oscillations activate the mechanisms of working memory, so that there may be an account of this and perhaps other forms of memory in the distance. The theory might eventually lead to a general account of how perceived information is bound and stored in memory, for use by later processing.

Such a theory would be valuable, but it would tell us nothing about why the relevant contents are experienced. Crick and Koch suggest that these oscillations are the neural correlates of experience. This claim is arguable - does not binding also take place in the processing of unconscious information? - but even if it is accepted, the explanatory question remains: Why do the oscillations give rise to experience? The only basis for an explanatory connection is the role they play in binding and storage, but the question of why binding and storage should themselves be accompanied by experience is never addressed. If we do not know why binding and storage should give rise to experience, telling a story about the oscillations cannot help us. Conversely, if we knew why binding and storage gave rise to experience, the neurophysiological details would be just the icing on the cake. Crick and Koch's theory gains its purchase by assuming a connection between binding and experience, and so can do nothing to explain that link.

I do not think that Crick and Koch are ultimately claiming to address the hard problem, although some have interpreted them otherwise. A published interview with Koch gives a clear statement of the limitations on the theory's ambitions.

Well, let's first forget about the really difficult aspects, like subjective feelings, for they may not have a scientific solution. The subjective state of play, of pain, of pleasure, of seeing blue, of smelling a rose - there seems to be a huge jump between the materialistic level, of explaining molecules and neurons, and the subjective level. Let's focus on things that are easier to study - like visual awareness. You're now talking to me, but you're not looking at me, you're looking at the cappuccino, and so you are aware of it. You can say, `It's a cup and there's some liquid in it.' If I give it to you, you'll move your arm and you'll take it - you'll respond in a meaningful manner. That's what I call awareness." ("What is Consciousness", Discover, November 1992, p. 96.)

The second example is an approach at the level of cognitive psychology. This is Baars' global workspace theory of consciousness, presented in his book A Cognitive Theory of Consciousness. According to this theory, the contents of consciousness are contained in a global workspace, a central processor used to mediate communication between a host of specialized nonconscious processors. When these specialized processors need to broadcast information to the rest of the system, they do so by sending this information to the workspace, which acts as a kind of communal blackboard for the rest of the system, accessible to all the other processors.

Baars uses this model to address many aspects of human cognition, and to explain a number of contrasts between conscious and unconscious cognitive functioning. Ultimately, however, it is a theory of cognitive accessibility, explaining how it is that certain information contents are widely accessible within a system, as well as a theory of informational integration and reportability. The theory shows promise as a theory of awareness, the functional correlate of conscious experience, but an explanation of experience itself is not on offer.

One might suppose that according to this theory, the contents of experience are precisely the contents of the workspace. But even if this is so, nothing internal to the theory explains why the information within the global workspace is experienced. The best the theory can do is to say that the information is experienced because it is globally accessible. But now the question arises in a different form: why should global accessibility give rise to conscious experience? As always, this bridging question is unanswered.

Almost all work taking a cognitive or neuroscientific approach to consciousness in recent years could be subjected to a similar critique. The "Neural Darwinism" model of Edelman (1989), for instance, addresses questions about perceptual awareness and the self-concept, but says nothing about why there should also be experience. The "multiple drafts" model of Dennett (1991) is largely directed at explaining the reportability of certain mental contents. The "intermediate level" theory of Jackendoff (1988) provides an account of some computational processes that underlie consciousness, but Jackendoff stresses that the question of how these "project" into conscious experience remains mysterious.

Researchers using these methods are often inexplicit about their attitudes to the problem of conscious experience, although sometimes they take a clear stand. Even among those who are clear about it, attitudes differ widely. In placing this sort of work with respect to the problem of experience, a number of different strategies are available. It would be useful if these strategic choices were more often made explicit.

The first strategy is simply to explain something else. Some researchers are explicit that the problem of experience is too difficult for now, and perhaps even outside the domain of science altogether. These researchers instead choose to address one of the more tractable problems such as reportability or the self-concept. Although I have called these problems the "easy" problems, they are among the most interesting unsolved problems in cognitive science, so this work is certainly worthwhile. The worst that can be said of this choice is that in the context of research on consciousness it is relatively unambitious, and the work can sometimes be misinterpreted.

The second choice is to take a harder line and deny the phenomenon. (Variations on this approach are taken by Allport 1988, Dennett 1991, and Wilkes 1988.) According to this line, once we have explained the functions such as accessibility, reportability, and the like, there is no further phenomenon called "experience" to explain. Some explicitly deny the phenomenon, holding for example that what is not externally verifiable cannot be real. Others achieve the same effect by allowing that experience exists, but only if we equate "experience" with something like the capacity to discriminate and report. These approaches lead to a simpler theory, but are ultimately unsatisfactory. Experience is the most central and manifest aspect of our mental lives, and indeed is perhaps the key explanandum in the science of the mind. Because of this status as an explanandum, experience cannot be discarded like the vital spirit when a new theory comes along. Rather, it is the central fact that any theory of consciousness must explain. A theory that denies the phenomenon "solves" the problem by ducking the question.

In a third option, some researchers claim to be explaining experience in the full sense. These researchers (unlike those above) wish to take experience very seriously; they lay out their functional model or theory, and claim that it explains the full subjective quality of experience (e.g. Flohr 1992, Humphrey 1992). The relevant step in the explanation is usually passed over quickly, however, and usually ends up looking something like magic. After some details about information processing are given, experience suddenly enters the picture, but it is left obscure how these processes should suddenly give rise to experience. Perhaps it is simply taken for granted that it does, but then we have an incomplete explanation and a version of the fifth strategy below.

A fourth, more promising approach appeals to these methods to explain the structure of experience. For example, it is arguable that an account of the discriminations made by the visual system can account for the structural relations between different color experiences, as well as for the geometric structure of the visual field (see e.g., Clark 1992 and Hardin 1992). In general, certain facts about structures found in processing will correspond to and arguably explain facts about the structure of experience. This strategy is plausible but limited. At best, it takes the existence of experience for granted and accounts for some facts about its structure, providing a sort of nonreductive explanation of the structural aspects of experience (I will say more on this later). This is useful for many purposes, but it tells us nothing about why there should be experience in the first place.

A fifth and reasonable strategy is to isolate the substrate of experience. After all, almost everyone allows that experience arises one way or another from brain processes, and it makes sense to identify the sort of process from which it arises. Crick and Koch put their work forward as isolating the neural correlate of consciousness, for example, and Edelman (1989) and Jackendoff (1988) make similar claims. Justification of these claims requires a careful theoretical analysis, especially as experience is not directly observable in experimental contexts, but when applied judiciously this strategy can shed indirect light on the problem of experience. Nevertheless, the strategy is clearly incomplete. For a satisfactory theory, we need to know more than which processes give rise to experience; we need an account of why and how. A full theory of consciousness must build an explanatory bridge.

5 The extra ingredient

We have seen that there are systematic reasons why the usual methods of cognitive science and neuroscience fail to account for conscious experience. These are simply the wrong sort of methods: nothing that they give to us can yield an explanation. To account for conscious experience, we need an extra ingredient in the explanation. This makes for a challenge to those who are serious about the hard problem of consciousness: What is your extra ingredient, and why should that account for conscious experience?

There is no shortage of extra ingredients to be had. Some propose an injection of chaos and nonlinear dynamics. Some think that the key lies in nonalgorithmic processing. Some appeal to future discoveries in neurophysiology. Some suppose that the key to the mystery will lie at the level of quantum mechanics. It is easy to see why all these suggestions are put forward. None of the old methods work, so the solution must lie with something new. Unfortunately, these suggestions all suffer from the same old problems.

Nonalgorithmic processing, for example, is put forward by Penrose (1989; 1994) because of the role it might play in the process of conscious mathematical insight. The arguments about mathematics are controversial, but even if they succeed and an account of nonalgorithmic processing in the human brain is given, it will still only be an account of the functions involved in mathematical reasoning and the like. For a nonalgorithmic process as much as an algorithmic process, the question is left unanswered: why should this process give rise to experience? In answering this question, there is no special role for nonalgorithmic processing.

The same goes for nonlinear and chaotic dynamics. These might provide a novel account of the dynamics of cognitive functioning, quite different from that given by standard methods in cognitive science. But from dynamics, one only gets more dynamics. The question about experience here is as mysterious as ever. The point is even clearer for new discoveries in neurophysiology. These new discoveries may help us make significant progress in understanding brain function, but for any neural process we isolate, the same question will always arise. It is difficult to imagine what a proponent of new neurophysiology expects to happen, over and above the explanation of further cognitive functions. It is not as if we will suddenly discover a phenomenal glow inside a neuron!

Perhaps the most popular "extra ingredient" of all is quantum mechanics (e.g. Hameroff 1994). The attractiveness of quantum theories of consciousness may stem from a Law of Minimization of Mystery: consciousness is mysterious and quantum mechanics is mysterious, so maybe the two mysteries have a common source. Nevertheless, quantum theories of consciousness suffer from the same difficulties as neural or computational theories. Quantum phenomena have some remarkable functional properties, such as nondeterminism and nonlocality. It is natural to speculate that these properties may play some role in the explanation of cognitive functions, such as random choice and the integration of information, and this hypothesis cannot be ruled out a priori. But when it comes to the explanation of experience, quantum processes are in the same boat as any other. The question of why these processes should give rise to experience is entirely unanswered.

(One special attraction of quantum theories is the fact that on some interpretations of quantum mechanics, consciousness plays an active role in "collapsing" the quantum wave function. Such interpretations are controversial, but in any case they offer no hope of explaining consciousness in terms of quantum processes. Rather, these theories assume the existence of consciousness, and use it in the explanation of quantum processes. At best, these theories tell us something about a physical role that consciousness may play. They tell us nothing about how it arises.)

At the end of the day, the same criticism applies to any purely physical account of consciousness. For any physical process we specify there will be an unanswered question: Why should this process give rise to experience? Given any such process, it is conceptually coherent that it could be instantiated in the absence of experience. It follows that no mere account of the physical process will tell us why experience arises. The emergence of experience goes beyond what can be derived from physical theory.

Purely physical explanation is well-suited to the explanation of physical structures, explaining macroscopic structures in terms of detailed microstructural constituents; and it provides a satisfying explanation of the performance of functions, accounting for these functions in terms of the physical mechanisms that perform them. This is because a physical account can entail the facts about structures and functions: once the internal details of the physical account are given, the structural and functional properties fall out as an automatic consequence. But the structure and dynamics of physical processes yield only more structure and dynamics, so structures and functions are all we can expect these processes to explain. The facts about experience cannot be an automatic consequence of any physical account, as it is conceptually coherent that any given process could exist without experience. Experience may arise from the physical, but it is not entailed by the physical.

The moral of all this is that you can't explain conscious experience on the cheap. It is a remarkable fact that reductive methods - methods that explain a high-level phenomenon wholly in terms of more basic physical processes - work well in so many domains. In a sense, one can explain most biological and cognitive phenomena on the cheap, in that these phenomena are seen as automatic consequences of more fundamental processes. It would be wonderful if reductive methods could explain experience, too (I hoped for a long time that they might). Unfortunately, there are systematic reasons why these methods must fail. Reductive methods are successful in most domains because what needs explaining in those domains are structures and functions, and these are the kind of thing that a physical account can entail. When it comes to a problem over and above the explanation of structures and functions, these methods are impotent.

This might seem reminiscent of the vitalist claim that no physical account could explain life, but the cases are disanalogous. What drove vitalist skepticism was doubt about whether physical mechanisms could perform the many remarkable functions associated with life, such as complex adaptive behavior and reproduction. The conceptual claim that explanation of functions is what is needed was implicitly accepted, but lacking detailed knowledge of biochemical mechanisms, vitalists doubted whether any physical process could do the job and put forward the hypothesis of the vital spirit as an alternative explanation. Once it turned out that physical processes could perform the relevant functions, vitalist doubts melted away.

With experience, on the other hand, physical explanation of the functions is not in question. The key is instead the conceptual point that the explanation of functions does not suffice for the explanation of experience. This basic conceptual point is not something that further neuroscientific investigation will affect. In a similar way, experience is disanalogous to the élan vital. The vital spirit was put forward as an explanatory posit, in order to explain the relevant functions, and could therefore be discarded when those functions were explained without it. Experience is not an explanatory posit but an explanandum in its own right, and so is not a candidate for this sort of elimination.

It is tempting to note that all sorts of puzzling phenomena have eventually turned out to be explainable in physical terms. But each of these were problems about the observable behavior of physical objects, coming down to problems in the explanation of structures and functions. Because of this, these phenomena have always been the kind of thing that a physical account might explain, even if at some points there have been good reasons to suspect that no such explanation would be forthcoming. The tempting induction from these cases fails in the case of consciousness, which is not a problem about physical structures and functions. The problem of consciousness is puzzling in an entirely different way. An analysis of the problem shows us that conscious experience is just not the kind of thing that a wholly reductive account could succeed in explaining.

6 Nonreductive explanation

At this point some are tempted to give up, holding that we will never have a theory of conscious experience. McGinn (1989), for example, argues that the problem is too hard for our limited minds; we are "cognitively closed" with respect to the phenomenon. Others have argued that conscious experience lies outside the domain of scientific theory altogether.

I think this pessimism is premature. This is not the place to give up; it is the place where things get interesting. When simple methods of explanation are ruled out, we need to investigate the alternatives. Given that reductive explanation fails, nonreductive explanation is the natural choice.

Although a remarkable number of phenomena have turned out to be explicable wholly in terms of entities simpler than themselves, this is not universal. In physics, it occasionally happens that an entity has to be taken as fundamental. Fundamental entities are not explained in terms of anything simpler. Instead, one takes them as basic, and gives a theory of how they relate to everything else in the world. For example, in the nineteenth century it turned out that electromagnetic processes could not be explained in terms of the wholly mechanical processes that previous physical theories appealed to, so Maxwell and others introduced electromagnetic charge and electromagnetic forces as new fundamental components of a physical theory. To explain electromagnetism, the ontology of physics had to be expanded. New basic properties and basic laws were needed to give a satisfactory account of the phenomena.

Other features that physical theory takes as fundamental include mass and space-time. No attempt is made to explain these features in terms of anything simpler. But this does not rule out the possibility of a theory of mass or of space-time. There is an intricate theory of how these features interrelate, and of the basic laws they enter into. These basic principles are used to explain many familiar phenomena concerning mass, space, and time at a higher level.

I suggest that a theory of consciousness should take experience as fundamental. We know that a theory of consciousness requires the addition of something fundamental to our ontology, as everything in physical theory is compatible with the absence of consciousness. We might add some entirely new nonphysical feature, from which experience can be derived, but it is hard to see what such a feature would be like. More likely, we will take experience itself as a fundamental feature of the world, alongside mass, charge, and space-time. If we take experience as fundamental, then we can go about the business of constructing a theory of experience.

Where there is a fundamental property, there are fundamental laws. A nonreductive theory of experience will add new principles to the furniture of the basic laws of nature. These basic principles will ultimately carry the explanatory burden in a theory of consciousness. Just as we explain familiar high-level phenomena involving mass in terms of more basic principles involving mass and other entities, we might explain familiar phenomena involving experience in terms of more basic principles involving experience and other entities.

In particular, a nonreductive theory of experience will specify basic principles telling us how experience depends on physical features of the world. These psychophysical principles will not interfere with physical laws, as it seems that physical laws already form a closed system. Rather, they will be a supplement to a physical theory. A physical theory gives a theory of physical processes, and a psychophysical theory tells us how those processes give rise to experience. We know that experience depends on physical processes, but we also know that this dependence cannot be derived from physical laws alone. The new basic principles postulated by a nonreductive theory give us the extra ingredient that we need to build an explanatory bridge.

Of course, by taking experience as fundamental, there is a sense in which this approach does not tell us why there is experience in the first place. But this is the same for any fundamental theory. Nothing in physics tells us why there is matter in the first place, but we do not count this against theories of matter. Certain features of the world need to be taken as fundamental by any scientific theory. A theory of matter can still explain all sorts of facts about matter, by showing how they are consequences of the basic laws. The same goes for a theory of experience.

This position qualifies as a variety of dualism, as it postulates basic properties over and above the properties invoked by physics. But it is an innocent version of dualism, entirely compatible with the scientific view of the world. Nothing in this approach contradicts anything in physical theory; we simply need to add further bridging principles to explain how experience arises from physical processes. There is nothing particularly spiritual or mystical about this theory - its overall shape is like that of a physical theory, with a few fundamental entities connected by fundamental laws. It expands the ontology slightly, to be sure, but Maxwell did the same thing. Indeed, the overall structure of this position is entirely naturalistic, allowing that ultimately the universe comes down to a network of basic entities obeying simple laws, and allowing that there may ultimately be a theory of consciousness cast in terms of such laws. If the position is to have a name, a good choice might be naturalistic dualism.

If this view is right, then in some ways a theory of consciousness will have more in common with a theory in physics than a theory in biology. Biological theories involve no principles that are fundamental in this way, so biological theory has a certain complexity and messiness to it; but theories in physics, insofar as they deal with fundamental principles, aspire to simplicity and elegance. The fundamental laws of nature are part of the basic furniture of the world, and physical theories are telling us that this basic furniture is remarkably simple. If a theory of consciousness also involves fundamental principles, then we should expect the same. The principles of simplicity, elegance, and even beauty that drive physicists' search for a fundamental theory will also apply to a theory of consciousness.

(A technical note: Some philosophers argue that even though there is a conceptual gap between physical processes and experience, there need be no metaphysical gap, so that experience might in a certain sense still be physical (e.g. Levine 1983; Loar 1990; Byrne 1993; Papineau 1994; Sturgeon 1994). Usually this line of argument is supported by an appeal to the notion of a posteriori necessity (Kripke 1980). I think that this position rests on a misunderstanding of a posteriori necessity, however, or else requires an entirely new sort of necessity that we have no reason to believe in; see Chalmers 1995 (also Jackson 1994 and Lewis 1994) for details. In any case, this position still concedes an explanatory gap between physical processes and experience. For example, the principles connecting the physical and the experiential will not be derivable from the laws of physics, so such principles must be taken as explanatorily fundamental. So even on this sort of view, the explanatory structure of a theory of consciousness will be much as I have described.)

7 Toward a theory of consciousness

It is not too soon to begin work on a theory. We are already in a position to understand certain key facts about the relationship between physical processes and experience, and about the regularities that connect them. Once reductive explanation is set aside, we can lay those facts on the table so that they can play their proper role as the initial pieces in a nonreductive theory of consciousness, and as constraints on the basic laws that constitute an ultimate theory.

There is an obvious problem that plagues the development of a theory of consciousness, and that is the paucity of objective data. Conscious experience is not directly observable in an experimental context, so we cannot generate data about the relationship between physical processes and experience at will. Nevertheless, we all have access to a rich source of data in our own case. Many important regularities between experience and processing can be inferred from considerations about one's own experience. There are also good indirect sources of data from observable cases, as when one relies on the verbal report of a subject as an indication of experience. These methods have their limitations, but we have more than enough data to get a theory off the ground.

Philosophical analysis is also useful in getting value for money out of the data we have. This sort of analysis can yield a number of principles relating consciousness and cognition, thereby strongly constraining the shape of an ultimate theory. The method of thought-experimentation can also yield significant rewards, as we will see. Finally, the fact that we are searching for a fundamental theory means that we can appeal to such nonempirical constraints as simplicity, homogeneity, and the like in developing a theory. We must seek to systematize the information we have, to extend it as far as possible by careful analysis, and then make the inference to the simplest possible theory that explains the data while remaining a plausible candidate to be part of the fundamental furniture of the world.

Such theories will always retain an element of speculation that is not present in other scientific theories, because of the impossibility of conclusive intersubjective experimental tests. Still, we can certainly construct theories that are compatible with the data that we have, and evaluate them in comparison to each other. Even in the absence of intersubjective observation, there are numerous criteria available for the evaluation of such theories: simplicity, internal coherence, coherence with theories in other domains, the ability to reproduce the properties of experience that are familiar from our own case, and even an overall fit with the dictates of common sense. Perhaps there will be significant indeterminacies remaining even when all these constraints are applied, but we can at least develop plausible candidates. Only when candidate theories have been developed will we be able to evaluate them.

A nonreductive theory of consciousness will consist in a number of psychophysical principles, principles connecting the properties of physical processes to the properties of experience. We can think of these principles as encapsulating the way in which experience arises from the physical. Ultimately, these principles should tell us what sort of physical systems will have associated experiences, and for the systems that do, they should tell us what sort of physical properties are relevant to the emergence of experience, and just what sort of experience we should expect any given physical system to yield. This is a tall order, but there is no reason why we should not get started.

In what follows, I present my own candidates for the psychophysical principles that might go into a theory of consciousness. The first two of these are nonbasic principles - systematic connections between processing and experience at a relatively high level. These principles can play a significant role in developing and constraining a theory of consciousness, but they are not cast at a sufficiently fundamental level to qualify as truly basic laws. The final principle is my candidate for a basic principle that might form the cornerstone of a fundamental theory of consciousness. This final principle is particularly speculative, but it is the kind of speculation that is required if we are ever to have a satisfying theory of consciousness. I can present these principles only briefly here; I argue for them at much greater length in Chalmers (1995).

1. The principle of structural coherence. This is a principle of coherence between the structure of consciousness and the structure of awareness. Recall that "awareness" was used earlier to refer to the various functional phenomena that are associated with consciousness. I am now using it to refer to a somewhat more specific process in the cognitive underpinnings of experience. In particular, the contents of awareness are to be understood as those information contents that are accessible to central systems, and brought to bear in a widespread way in the control of behavior. Briefly put, we can think of awareness as direct availability for global control. To a first approximation, the contents of awareness are the contents that are directly accessible and potentially reportable, at least in a language-using system.

Awareness is a purely functional notion, but it is nevertheless intimately linked to conscious experience. In familiar cases, wherever we find consciousness, we find awareness. Wherever there is conscious experience, there is some corresponding information in the cognitive system that is available in the control of behavior, and available for verbal report. Conversely, it seems that whenever information is available for report and for global control, there is a corresponding conscious experience. Thus, there is a direct correspondence between consciousness and awareness.

The correspondence can be taken further. It is a central fact about experience that it has a complex structure. The visual field has a complex geometry, for instance. There are also relations of similarity and difference between experiences, and relations in such things as relative intensity. Every subject's experience can be at least partly characterized and decomposed in terms of these structural properties: similarity and difference relations, perceived location, relative intensity, geometric structure, and so on. It is also a central fact that to each of these structural features, there is a corresponding feature in the information-processing structure of awareness.

Take color sensations as an example. For every distinction between color experiences, there is a corresponding distinction in processing. The different phenomenal colors that we experience form a complex three-dimensional space, varying in hue, saturation, and intensity. The properties of this space can be recovered from information-processing considerations: examination of the visual systems shows that waveforms of light are discriminated and analyzed along three different axes, and it is this three-dimensional information that is relevant to later processing. The three-dimensional structure of phenomenal color space therefore corresponds directly to the three dimensional structure of visual awareness. This is precisely what we would expect. After all, every color distinction corresponds to some reportable information, and therefore to a distinction that is represented in the structure of processing.

In a more straightforward way, the geometric structure of the visual field is directly reflected in a structure that can be recovered from visual processing. Every geometric relation corresponds to something that can be reported and is therefore cognitively represented. If we were given only the story about information-processing in an agent's visual and cognitive system, we could not directly observe that agent's visual experiences, but we could nevertheless infer those experiences' structural properties.

In general, any information that is consciously experienced will also be cognitively represented. The fine-grained structure of the visual field will correspond to some fine-grained structure in visual processing. The same goes for experiences in other modalities, and even for nonsensory experiences. Internal mental images have geometric properties that are represented in processing. Even emotions have structural properties, such as relative intensity, that correspond directly to a structural property of processing; where there is greater intensity, we find a greater effect on later processes. In general, precisely because the structural properties of experience are accessible and reportable, those properties will be directly represented in the structure of awareness.

It is this isomorphism between the structures of consciousness and awareness that constitutes the principle of structural coherence. This principle reflects the central fact that even though cognitive processes do not conceptually entail facts about conscious experience, consciousness and cognition do not float free of one another but cohere in an intimate way.

This principle has its limits. It allows us to recover structural properties of experience from information-processing properties, but not all properties of experience are structural properties. There are properties of experience, such as the intrinsic nature of a sensation of red, that cannot be fully captured in a structural description. The very intelligibility of inverted spectrum scenarios, where experiences of red and green are inverted but all structural properties remain the same, show that structural properties constrain experience without exhausting it. Nevertheless, the very fact that we feel compelled to leave structural properties unaltered when we imagine experiences inverted between functionally identical systems shows how central the principle of structural coherence is to our conception of our mental lives. It is not a logically necessary principle, as after all we can imagine all the information processing occurring without any experience at all, but it is nevertheless a strong and familiar constraint on the psychophysical connection.

The principle of structural coherence allows for a very useful kind of indirect explanation of experience in terms of physical processes. For example, we can use facts about neural processing of visual information to indirectly explain the structure of color space. The facts about neural processing can entail and explain the structure of awareness; if we take the coherence principle for granted, the structure of experience will also be explained. Empirical investigation might even lead us to better understand the structure of awareness within a bat, shedding indirect light on Nagel's vexing question of what it is like to be a bat. This principle provides a natural interpretation of much existing work on the explanation of consciousness (e.g. Clark 1992 and Hardin 1992 on colors, and Akins 1993 on bats), although it is often appealed to inexplicitly. It is so familiar that it is taken for granted by almost everybody, and is a central plank in the cognitive explanation of consciousness.

The coherence between consciousness and awareness also allows a natural interpretation of work in neuroscience directed at isolating the substrate (or the neural correlate) of consciousness. Various specific hypotheses have been put forward. For example, Crick and Koch (1990) suggest that 40-Hz oscillations may be the neural correlate of consciousness, whereas Libet (1993) suggests that temporally-extended neural activity is central. If we accept the principle of coherence, the most direct physical correlate of consciousness is awareness: the process whereby information is made directly available for global control. The different specific hypotheses can be interpreted as empirical suggestions about how awareness might be achieved. For example, Crick and Koch suggest that 40-Hz oscillations are the gateway by which information is integrated into working memory and thereby made available to later processes. Similarly, it is natural to suppose that Libet's temporally extended activity is relevant precisely because only that sort of activity achieves global availability. The same applies to other suggested correlates such as the "global workspace" of Baars (1988), the "high-quality representations" of Farah (1994), and the "selector inputs to action systems" of Shallice (1972). All these can be seen as hypotheses about the mechanisms of awareness: the mechanisms that perform the function of making information directly available for global control.

Given the coherence between consciousness and awareness, it follows that a mechanism of awareness will itself be a correlate of conscious experience. The question of just which mechanisms in the brain govern global availability is an empirical one; perhaps there are many such mechanisms. But if we accept the coherence principle, we have reason to believe that the processes that explain awareness will at the same time be part of the basis of consciousness.

2. The principle of organizational invariance. This principle states that any two systems with the same fine-grained functional organization will have qualitatively identical experiences. If the causal patterns of neural organization were duplicated in silicon, for example, with a silicon chip for every neuron and the same patterns of interaction, then the same experiences would arise. According to this principle, what matters for the emergence of experience is not the specific physical makeup of a system, but the abstract pattern of causal interaction between its components. This principle is controversial, of course. Some (e.g. Searle 1980) have thought that consciousness is tied to a specific biology, so that a silicon isomorph of a human need not be conscious. I believe that the principle can be given significant support by the analysis of thought-experiments, however.

Very briefly: suppose (for the purposes of a reductio ad absurdum) that the principle is false, and that there could be two functionally isomorphic systems with different experiences. Perhaps only one of the systems is conscious, or perhaps both are conscious but they have different experiences. For the purposes of illustration, let us say that one system is made of neurons and the other of silicon, and that one experiences red where the other experiences blue. The two systems have the same organization, so we can imagine gradually transforming one into the other, perhaps replacing neurons one at a time by silicon chips with the same local function. We thus gain a spectrum of intermediate cases, each with the same organization, but with slightly different physical makeup and slightly different experiences. Along this spectrum, there must be two systems A and B between which we replace less than one tenth of the system, but whose experiences differ. These two systems are physically identical, except that a small neural circuit in A has been replaced by a silicon circuit in B.

The key step in the thought-experiment is to take the relevant neural circuit in A, and install alongside it a causally isomorphic silicon circuit, with a switch between the two. What happens when we flip the switch? By hypothesis, the system's conscious experiences will change; from red to blue, say, for the purposes of illustration. This follows from the fact that the system after the change is essentially a version of B, whereas before the change it is just A.

But given the assumptions, there is no way for the system to notice the changes! Its causal organization stays constant, so that all of its functional states and behavioral dispositions stay fixed. As far as the system is concerned, nothing unusual has happened. There is no room for the thought, "Hmm! Something strange just happened!". In general, the structure of any such thought must be reflected in processing, but the structure of processing remains constant here. If there were to be such a thought it must float entirely free of the system and would be utterly impotent to affect later processing. (If it affected later processing, the systems would be functionally distinct, contrary to hypothesis). We might even flip the switch a number of times, so that experiences of red and blue dance back and forth before the system's "inner eye". According to hypothesis, the system can never notice these "dancing qualia".

This I take to be a reductio of the original assumption. It is a central fact about experience, very familiar from our own case, that whenever experiences change significantly and we are paying attention, we can notice the change; if this were not to be the case, we would be led to the skeptical possibility that our experiences are dancing before our eyes all the time. This hypothesis has the same status as the possibility that the world was created five minutes ago: perhaps it is logically coherent, but it is not plausible. Given the extremely plausible assumption that changes in experience correspond to changes in processing, we are led to the conclusion that the original hypothesis is impossible, and that any two functionally isomorphic systems must have the same sort of experiences. To put it in technical terms, the philosophical hypotheses of "absent qualia" and "inverted qualia", while logically possible, are empirically and nomologically impossible.

(Some may worry that a silicon isomorph of a neural system might be impossible for technical reasons. That question is open. The invariance principle says only that if an isomorph is possible, then it will have the same sort of conscious experience.)

There is more to be said here, but this gives the basic flavor. Once again, this thought experiment draws on familiar facts about the coherence between consciousness and cognitive processing to yield a strong conclusion about the relation between physical structure and experience. If the argument goes through, we know that the only physical properties directly relevant to the emergence of experience are organizational properties. This acts as a further strong constraint on a theory of consciousness.

3. The double-aspect theory of information. The two preceding principles have been nonbasic principles. They involve high-level notions such as "awareness" and "organization", and therefore lie at the wrong level to constitute the fundamental laws in a theory of consciousness. Nevertheless, they act as strong constraints. What is further needed are basic principles that fit these constraints and that might ultimately explain them.

The basic principle that I suggest centrally involves the notion of information. I understand information in more or less the sense of Shannon (1948). Where there is information, there are information states embedded in an information space. An information space has a basic structure of difference relations between its elements, characterizing the ways in which different elements in a space are similar or different, possibly in complex ways. An information space is an abstract object, but following Shannon we can see information as physically embodied when there is a space of distinct physical states, the differences between which can be transmitted down some causal pathway. The states that are transmitted can be seen as themselves constituting an information space. To borrow a phrase from Bateson (1972), physical information is a difference that makes a difference.

The double-aspect principle stems from the observation that there is a direct isomorphism between certain physically embodied information spaces and certain phenomenal (or experiential) information spaces. From the same sort of observations that went into the principle of structural coherence, we can note that the differences between phenomenal states have a structure that corresponds directly to the differences embedded in physical processes; in particular, to those differences that make a difference down certain causal pathways implicated in global availability and control. That is, we can find the same abstract information space embedded in physical processing and in conscious experience.

This leads to a natural hypothesis: that information (or at least some information) has two basic aspects, a physical aspect and a phenomenal aspect. This has the status of a basic principle that might underlie and explain the emergence of experience from the physical. Experience arises by virtue of its status of one aspect of information, when the other aspect is found embodied in physical processing.

This principle is lent support by a number of considerations, which I can only outline briefly here. First, consideration of the sort of physical changes that correspond to changes in conscious experience suggests that such changes are always relevant by virtue of their role in constituting informational changes - differences within an abstract space of states that are divided up precisely according to their causal differences along certain causal pathways. Second, if the principle of organizational invariance is to hold, then we need to find some fundamental organizational property for experience to be linked to, and information is an organizational property par excellence. Third, this principle offers some hope of explaining the principle of structural coherence in terms of the structure present within information spaces. Fourth, analysis of the cognitive explanation of our judgments and claims about conscious experience - judgments that are functionally explainable but nevertheless deeply tied to experience itself - suggests that explanation centrally involves the information states embedded in cognitive processing. It follows that a theory based on information allows a deep coherence between the explanation of experience and the explanation of our judgments and claims about it.

Wheeler (1990) has suggested that information is fundamental to the physics of the universe. According to this "it from bit" doctrine, the laws of physics can be cast in terms of information, postulating different states that give rise to different effects without actually saying what those states are. It is only their position in an information space that counts. If so, then information is a natural candidate to also play a role in a fundamental theory of consciousness. We are led to a conception of the world on which information is truly fundamental, and on which it has two basic aspects, corresponding to the physical and the phenomenal features of the world.

Of course, the double-aspect principle is extremely speculative and is also underdetermined, leaving a number of key questions unanswered. An obvious question is whether all information has a phenomenal aspect. One possibility is that we need a further constraint on the fundamental theory, indicating just what sort of information has a phenomenal aspect. The other possibility is that there is no such constraint. If not, then experience is much more widespread than we might have believed, as information is everywhere. This is counterintuitive at first, but on reflection I think the position gains a certain plausibility and elegance. Where there is simple information processing, there is simple experience, and where there is complex information processing, there is complex experience. A mouse has a simpler information-processing structure than a human, and has correspondingly simpler experience; perhaps a thermostat, a maximally simple information processing structure, might have maximally simple experience? Indeed, if experience is truly a fundamental property, it would be surprising for it to arise only every now and then; most fundamental properties are more evenly spread. In any case, this is very much an open question, but I believe that the position is not as implausible as it is often thought to be.

Once a fundamental link between information and experience is on the table, the door is opened to some grander metaphysical speculation concerning the nature of the world. For example, it is often noted that physics characterizes its basic entities only extrinsically, in terms of their relations to other entities, which are themselves characterized extrinsically, and so on. The intrinsic nature of physical entities is left aside. Some argue that no such intrinsic properties exist, but then one is left with a world that is pure causal flux (a pure flow of information) with no properties for the causation to relate. If one allows that intrinsic properties exist, a natural speculation given the above is that the intrinsic properties of the physical - the properties that causation ultimately relates - are themselves phenomenal properties. We might say that phenomenal properties are the internal aspect of information. This could answer a concern about the causal relevance of experience - a natural worry, given a picture on which the physical domain is causally closed, and on which experience is supplementary to the physical. The informational view allows us to understand how experience might have a subtle kind of causal relevance in virtue of its status as the intrinsic nature of the physical. This metaphysical speculation is probably best ignored for the purposes of developing a scientific theory, but in addressing some philosophical issues it is quite suggestive.

8 Conclusion

The theory I have presented is speculative, but it is a candidate theory. I suspect that the principles of structural coherence and organizational invariance will be planks in any satisfactory theory of consciousness; the status of the double-aspect theory of information is less certain. Indeed, right now it is more of an idea than a theory. To have any hope of eventual explanatory success, it will have to be specified more fully and fleshed out into a more powerful form. Still, reflection on just what is plausible and implausible about it, on where it works and where it fails, can only lead to a better theory.

Most existing theories of consciousness either deny the phenomenon, explain something else, or elevate the problem to an eternal mystery. I hope to have shown that it is possible to make progress on the problem even while taking it seriously. To make further progress, we will need further investigation, more refined theories, and more careful analysis. The hard problem is a hard problem, but there is no reason to believe that it will remain permanently unsolved.[*]

*[[[The arguments in this paper are presented in greater depth in my book The Conscious Mind. Thanks to Francis Crick, Peggy DesAutels, Matthew Elton, Liane Gabora, Christof Koch, Paul Rhodes, Gregg Rosenberg, and Sharon Wahl for their comments.]]]

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Consciousness in David Bohm's ontology

2008-06-07T23:20:00.000+03:00

Consciousness in David Bohm's ontology

by Paavo Pylkkänen

Consciousness Studies Programme

Department of Humanities
University of Skövde
P.O. Box 408
S-541 28 Skovde
Sweden
E-mail: paavo@ihu.his.se

Introduction

David Bohm was one of the foremost physicists of his generation and made significant contributions to e.g. plasma physics and the foundations of the quantum theory. As is well known, his interests and explorations extended far beyond physics. His biography Infinite Potential by David Peat, for example, makes it clear that a very primary interest in Bohm's life was with the question of how to bring about a good society. His engagement with physics, philosophy, social theory, religion and eventually a form of group dialogue all were strongly connected to his concern for "making the world a better place". It is fair to say that Bohm was most concerned about consciousness in the sense of trying to bring about a kind of mind and way of being that would contribute to an overall coherence and creative harmony for humanity. This is not to deny that a great deal of Bohm's work can be seen to be motivated by a more intrinsic interest, in the sense that the issues that are explored are taken to be interesting in themselves, without clear connections to the broader social aims. But it is important to appreciate just how central for Bohm was the concern with transforming society through transforming both individual and social consciousness. In this course our topic is "quantum approaches to consciousness", and on this I will now focus. However, references to Bohm's work concerned with the broader ideas are also made from time to time in the text below.

Our question in this lecture is: "What were David Bohm's ideas about the relationship between quantum theory and consciousness?" This is no easy question to answer, for Bohm's views about the quantum theory developed and changed, as did his views about the mind and consciousness.

I have written some new material for this lecture and also included some previously published material, as well as references to websites. There is in particular

1) Historical overview of Bohm's work on mind and matter , specifically written for this course (by Paavo Pylkkänen)

2) An exposition and analysis of Bohm's early (1951) analogies between quantum processes and thought, specifically written for this course (by Paavo Pylkkänen).

3) Web reference to Bohm's 1990 article "A New Theory of the Relation between Mind and Matter", originally published in the journal Philosophical Psychology. In this paper Bohm summarizes his quantum approach to mind and matter.

4) Web reference to the physicist Chris Dewdney's home page where you can find a good summary and visual illustrations of Bohm's "causal interpretation" of the quantum theory.

5) Introductory material to Bohm's quantum approach to mind, as well as a discussion of it (by Paavo Pylkkänen, modified for this course).

6) Web reference to Basil Hiley's overheads in the Tucson III conference, which make an overall presentation of the field of quantum approaches to consciousness, and explain some of his latest ideas on the topic.

7) A brief paper by Paavo Pylkkänen on Bohm's view of causality as it develops in the early 1960s in the Bohm-Biederman correspondence (Routledge, 1999).

1. Historical overview of Bohm's work on mind and matter

The idea of this section is to briefly review some of Bohm's major contributions relevant to "quantum approaches to consciousness". The following list is not meant to be exhaustive, but tries to give a basic orientation. It expands more on Bohm's lesser known work and is relatively brief in the well known work (e.g. the implicate order).

* 1940s -> groundbreaking contributions in some more standard areas of physics like plasma physics. Bohm suggested that the plasma behaved in some respects like a living organism. If you disturbed it it would shield itself etc.

* one of the clearest formulations of the "standard" interpretation of the quantum theory in his 1951 text book Quantum theory. Particular emphasis on making explicit the physical meaning of the theory (as opposed to a mere exposition of the mathematical formalism). Yet Bohm said that after writing the book he still felt he couldn't understand the theory well enough. The book also has a well known section where analogies between quantum processes and inner thought processes are discussed (to be considered in section 2 of this lecture).

* dissatisfaction with standard quantum theory catalyzed by discussions with Einstein led Bohm to "do the impossible" (Bell) - to offer a consistent alternative interpretation of the quantum theory, published in 1952 as two papers in the journal Physical Review. According to this intepretation a quantum system like an electron always a particle accompanied by a new type of field. This made possible an unambigous ontology where particles were moving under the action of not only classical potentials but also a new quantum potential. A striking non-classical feature was non-locality or action at-a-distance, a feature of quantum mechanics which Einstein, Podolsky and Rosen had made explicit in their 1935 attempt to argue against Bohr's conventional quantum theory. Because of the uncertainty principle it is not possible to verify Bohm's intepretation, and it remains partly a hypothesis about what might be going on where we are not able to look. At the same time it provides perhaps the most elegant account of the observed facts of the quantum theory, at least for those feel theories are allowed or even supposed to make assumptions about the unobservable to account for unintilligible observed facts.

Bohm called his approach initially a "hidden variable" interpretation, and a bit later he called it the "causal" intepretation. A yet another name used is "pilot-wave" interpretation. Actually de Broglie had proposed something very similar to Bohm's theory already in the 1920s under the title "theory of a double solution", but soon dropped the idea due to heavy criticisms especially from Wolfgang Pauli. Bohm was able to answer these and as a result de Broglie returned to develop his original approach. Thus it is common to refer to the view also as "de Broglie - Bohm interpretation". There one needs to remember that regardless of striking similarities there are also important differences. One of these is that de Broglie's view sees the electron as a singularity of a field, whereas Bohm's 1952 papers postulate the electron to have a particle aspect which exists over and above the wave aspect.

Bohm develops his approach in co-operation with e.g. Vigier and later on with Basil Hiley and their research students like Chris Dewdney at Birkbeck College, University of London. More description, references and "movies" of Bohm's approach, as well as a description of recent developments, can be found at Chris Dewdney's home page and you are recommended to check this out later on, in section 4 of the lecture at:

For an exposition of a more "mechanistic" line of development (known as "Bohmian mechanics") that has arisen from Bohm's work, see Sheldon Goldstein's home page.

The importance of Bohm's 1952 approach to the "quantum consciousness" debate arises especially thorugh a later re-intepretation of the model, where Bohm suggested that the wave aspect of the electron contains "active information" that in a subtle "non-mechanistic" way in-forms (rather than mechanically pushes and pulls) the particle aspect. In this week's lectures this idea will be extensively discussed, as follows. In section 3 of this lecture it is recommended that you read Bohm's own paper on the topic at

Paavo Pylkkänen's introduction into the approach and a discussion of Bohm's above paper is also included later on in this lecture, in section 5. Section 6 of the lecture then suggests that you go through Basil Hiley's overheads to the Tucson III meeting at

Let us go back to the historical overview. The next philosophically important step is

* the book Causality and Chance in Modern Physics (1957, republished by Routledge in 1984), where the causal interpretation is placed into a wider, non-mechanistic world-view, where "qualitative infinity of nature" is a key concept. The critics had accused Bohm for making a conservative step back towards the mechanical Newtonian deterministic physics in his 1952 "hidden variable" papers, and Bohm takes great pains to deny that his causal intepretation implies that nature is a deterministic machine. In a dialectical fashion he sees determinism and indeterminism as two sides of any process in nature. In some domains one of these sides, say, determinism may dominate so that a deterministic theory provides a correct account of that domain (e.g. in the domain of classical physics, there seems to be no principal limit to the accuracy in which we cann predict the behaviour of an individual system). Yet if one were able to see that process from "another side" or more precisely one would see indeterminate features coming in (e.g. the more accurate study of particles like electrons showed basic limitations in our ability to predict their behaviour, thus revealing the aspect of indeterminism). Bohm's controversial idea then was that in an even more accurate study, revealing a "sub-quantum level" we might well discover a new kind of determinism, and his 1952 causal interpretation showed one such possible deterministic model. But the key point was that even if some such model were found to be correct, it would not prove that nature is absolutely determinisitc, for Bohm's scheme suggests that we would be likely to find a new kind indeterminacy even at the sub-quantum level in an accurate enough study.

He emphasized that each theory in science is correct only with respect to a particular domain and that similarly, determinism and indeterminism are features of some limited domain (such as the domain of classical physics, quantum physics, subquantum etc.) The essence of "mechanistic philosophy" was defined as "...the assumption that the great diversity of things that appear in all of our experience, every day as well as scientific, can all be reduced completely and perfectly to nothing more than consequences of the operation of an absolute and final set of purely quantitative laws determining the behaviour of a few kinds of basic entities or variables. In this connection it must be stressed, however, that the mere use of a purely quantitative theory does not by itself imply a mechanistic point of view, as long as one admits that such a theory may be incomplete. Hence, mechanism cannot be a characteristic of any theory, but rather ... a philosophical attitude towards that theory" (pp. 38-9).

* in a correspondence with the American artist Charles Biederman he further develops his views about necessity and contingency, and begins to consider the concepts of order and structure as the fundamental concepts in the description of nature (Bohm and Biederman 1999). This reflects itself in 1965 papers such as "Space-Time considered as Discrete Structural Process" and "Problems in the Basic Concepts of Physics", in a paper on the notion of "order" in biology (1969) and eventually in two papers on the notion of the implicate order 1971 and 1973, which were republished in Wholeness and the Implicate Order (1980).

For a brief description of how necessity and contincency are understood in the BB correspondence, see my paper "Quantum interweavings", included as section 7 of this lecture.

* a paper discussing "The Problem of Truth and Understanding in Science" appears in Popper's Festschrift in 1964.

* discussions with the Indian-born teacher J. Krishnamurti begin in the early 1960s and continue till Krishnamurti's death in 1986. This offers Bohm, among other things, a "method" of introspection; consciousness and the possibilities of its transformation become a central focus of his work. Joint books are published, in particular The Ending of Time and The Limits of Thought (posthumously). The interest in Krishnamurti combines with Bohm's earlier concerns with the social dimension, and in the 1980s we see Bohm advocating a form of large group dialogue as means of social exploration, transformation and well-being.

* the 1965 text book The Theory of Special Relativity contains an appendix "Physics and Perception" which argues that Relativity describes human perceptual process better than Classical Physics. On the whole during this period we see in Bohm's writing more concern with trying to understand human mental processes as a special and developed case of general processes of "reflection" to be found in nature. The later discussions of consciousness in the context of the notion of implicate order bear a clear resemblance to these ideas in the early sixties, both in the Bohm-Biederman correspondence, the article "Space-Time considered as Discrete Structural Process" and in the appendix "Physics and Perception".

* the 1973 paper "Human nature as the product of our mental models" considers the idea that our mental reality is in some sense produced by our mental models. This anticipates the later (1980s) ideas, where meaning is seen as the key factor of being. A number of other philosophical and psychological papers appear in the mid 1970s.

* the 1977 paper "Science as Perception-Communication" summarizes Bohm's study of Bohr's interpretation of the quantum theory, where communication plays a central role. The book Fragmentation and Wholeness shows Bohm's concern with the mechanization of modern society. A new more holistic and process-like mode of language, the Rheomode, inspired by quantum theory is introduced. Another paper explores the implications of the idea that both reality and knowledge are considered to be processes.

* the book Wholeness and the Implicate Order of 1980 presents together six previously published papers and introduces a new one, titled "The enfolding-unfolding universe and consciousness". The Revision magazine features Bohm "holographic universe" alongside Pribram's holographic theory of the brain, and Renee Weber's interviews convey Bohm's approach to a wider public.

* the book Unfolding Meaning (1985) (edited by Donald Factor) includes the paper "Soma-significance" where meaning is seen as a key factor of being. The ideas about dialogue in the sense of a special form of group process begin to take concrete shape. The book Changing Consciousness with Mark Edwards presents Bohm's approach to the human condition. Later publications along similar lines include the posthumously published book On Dialogue.

* the anthologies Beyond Mechanism (ed. by D. Schindler) and Physics and the Ultimate Significance of Time: Bohm, Prigogine and Process Philosophy include important articles by and on Bohm.

* the paper "A new theory of the relation between mind and matter" (1986) presents the idea of active information for the first time.

* The book Science, order and creativity (1987) with David Peat presents a popular account of many of Bohm's ideas.

* Bohm's festschrift Quantum Implications (edited by Hiley and Peat) comes out 1987. In his own paper Bohm explains the relationship between the hidden variables and the implicate order. A number of other papers by eminent authors discuss issues relevant to "quantum consciousness.

* in the paper "Meaning and information" in the anthology The Search for Meaning (1989) he further develops the ideas of soma-significance and active information. A developed version of the paper "A New Theory of the relationship between mind and matter" appears in the journal Philosophical Psychology in 1990. See
(this paper is also recommended reading for this lecture, see section 3 below)

* Bohm has discussions with the biologist Rupert Sheldrake, where interesting connections are explored between "formative fields" in physics and biology. These are published in the 2nd edition of Sheldrake's book The New Science of Life.

* Bohm reconsiders his ideas on cognition in the late 1980s and early 1990s in co-operation with Paavo Pylkkänen, who is writing a PhD on Bohm and cognitive science. The co-operation results in a manuscript of an article, which is not completed due to Bohm's death 1992. It may be published posthumously in some form.

* Completed before Bohm's death in 1992, The Undivided Universe with Basil Hiley (Routledge, 1993) summarizes the work on the ontological intepretation and explores new developments thorugh the notion of implicate order, also discussing the mind-matter relationship. The book is hailed by C.J. Isham as "One of the most important works on quantum theory during the last twenty years".

* David Peat's biography of Bohm, Infinite Potential appears in 1994.

* posthumous publications include On Creativity (edited by Lee Nichol, Routledge), which includes many articles on mind. The first volume of the Bohm-Biederman correspondence (ed. by P. Pylkkänen) is published by Routledge in 1999. Bohm's widow, Mrs Saral Bohm has played a key role in helping this as well as other posthumous publications to appear.

As already mentioned, one of the difficulties of stating Bohm's quantum approach to consciousness is that he explored many differents views of quantum theory, opening up different ways to discuss consciousness in a quantum context. It is easy to confuse these different ideas with each other. Before discussing the 1951 analogies, let me therefore briefly summarize how Bohm's mind-matter ideas from different periods relate to the different views of quantum theory that he explored.

Phase 1: the conventional interpretation of the quantum theory

* until 1951 Bohm was the supporter of the "conventional" interpretation of the quantum theory, Bohr's approach in particular. Thus his 1951 discussion of analogies between thought and quantum processes are based on the conventional approach and must not be confused with those of his later (1980s) ideas on mind and matter (e.g. active information) that arise from a re-interpretation of his own 1952 causal or ontological interpretation.

Phase 2: hidden variables and the qualitative infinity of nature

* the 1952 papers on hidden variables do not explicitly discuss the mind-body problem. But they are philosophically relevant because they present a "realist" alternative to the prevailing "positivist" Copenhagen view. That is, Bohm argues that unlike Bohr had claimed, it is both possible and meaningful to think about quantum processes at the level that we cannot observe. This is a typical tension between realism and positivism, and Bohm explicitly mentions positivism as his opponent in the papers. The philosophical point is that Bohm tries to show that there exists a mind-independent well-defined reality at the quantum level in the sense that particles, for example have a well-defined position and momentum. The quantum world exists ontologically independently of the human mind, and the quantum world gives rise to the classical world in situations where the effect of the quantum potential is negligible. In contrast Bohr and others had claimed that quantum theory gives us an epistemological lesson, in the sense that we are not justified in assuming the existence of a well-defined physical reality at the quantum level, independently of the observational phenomena that are known to us; and those observational phenomena do not reveal a well-defined quantum world, but only certain features (like position) at one context, while others equally important (like momentum) are unobservable (complementarity).

One of the characteristic features of philosophy since Kant has been to emphasize the role of the human mind in constructing our experience of the world and to be silent about the nature of the unobserved and unobservable world that is not constructed by us. In this general sense Bohr clearly belongs to the Kantian tradition, as did the positivist (though see e.g. Plotnitsky's book Complementarity for considerations that Bohr also radically breaks away from the Kantian tradition) . Scientific realists, on the other hand, oppose Kant and the positivists and claim that it is possible to know the "real world", at least to a certain approximation (truthlikeness or verisimilitude). Bohm is clearly a representative of scientific realism in his 1952 papers.

Commentators like Stapp have been keen to note that Bohm's 1952 approach leaves out the mind of the observer from the physical universe. However, this would only follow if Bohm claimed that his version of the quantum theory is a final and complete description of the physical universe, and this he didn't claim or even imply. But perhaps the point was not made clear enough in the 1952 papers, given that so many people took Bohm to represent simplistic determinism and even a kind of elimination of consciousness from the scientific view of the world.

* in any case already in the 1957 book Causality and Chance in Modern Physics Bohm explicitly professes the view that no theory can ever plausibly be considered complete, due to his assumption that the universe is infinite not only in a quantitative but also in a qualitative sense. He clearly makes room for the existence of consciousness in the physical world, although he doesn't discuss what consciousness is and how it relates to the physical world.

Phase 3: Back to the conventional interpretation of qm and towards the Implicate Order

* partly as a result of heavy criticisms of the 1952 causal interpretation and partly as a result of not seeing how to develop the approach further, Bohm seems to give up the causal interpretation for a number of years, and starts to reconsider Bohr's approach, as well as to consider a wider framework in which the different contradictory theories of physics (especially quantum theory and general relativity) could be reconciled. This leads later on to the idea of the implicate order. It is very important to realize that the ideas of the implicate order are in some respects more similar to Bohr's approach than to Bohm's own 1952 approach. For example, Bohm begins to consider in 1960s that we must give up the traditional notion of space-time. In the early papers from mid-1960s one finds references to Bohr's discussion of the indivisibility of the quantum of action as important in this context but no references to Bohm's own 1952 work. Bohm's concept of mind as a highly developed process of "reflection" (in some ways similar to "reflection" occuring at the level of physics, with light etc.) begins to emerge in those papers in the mid-1960s, but the 1952 causal interpretation does not seem to play any significant role in that period. Thus one might say that the sort of "quantum approach to consciousness" that Bohm presents in the final chapter of the book Wholeness and the Implicate Order is in some ways more in the line with Bohr's approach than it is in the line of his own 1952 approach.

phase 4: the grand synthesis: active information and the implicate order

* Bohm started to reconsider the 1952 work in the late 1970s and it is only in the 1980s that we see Bohm developing a "quantum approach to mind" in relation to the re-intepreted 1952 causal interpretation, with the suggestion that the quantum field contains "active information" which guides the particle aspect. To understand how Bohm himself looked at the relation between the 1952 approach and the implicate order, it is worth reading his own paper in his Festschrift Quantum Implications. The idea is that eventually one could look at "active information" as an example of the implicate order, and that both concepts are necessary to work out the Bohmian approach to mind and matter. But given that Bohm's views changed a lot, it is no easy task to spell out the "grand synthesis". Indeed, it seems that Bohm felt that these ideas were very much in the early stages of development.

With these remarks in mind, let us now move on to consider Bohm's 1951 ideas about analogies between quantum processes and thought.

2) Analogies between thought and quantum processes (1951)

Probably Bohm's first published remark on the relation between quantum theory and thought processes can be found in the text book Quantum theory (1951, pp. 168-172). Here is a summary and a brief discussion of those ideas.

2.1 Three different analogies

a) Effects of observation

"If a person tries to observe what he is thinking about at the very moment that he is reflecting on a particular subject, it is generally agreed that he introduces unpredictable and uncontrollable changes in the way his thought proceeds thereafter."

This is similar to the effects of observation at the quantum level. In other words, the way observation of thought introduces unpredictable and uncontrollable changes in the way thought proceeds thereafter.

is analogous to

the way observation of the position of a particle introduces unpredictable and uncontrollable changes in the particle's momentum.

For example, let us ask a person to give a detailed description of what he is thinking about while reflecting on some definite subject. The "paradox" is that as soon as he begins to give this detailed description, he is no longer thinking about the subject in question, but is instead thinking about giving a detailed description.

The idea is that the thought process does not allow itself to be observed beyond a certain approximate level without changing in a significant way.

The analogy with quantum level observation could be a mere coincidence. But one alternative is that the physical aspect of thought involves quantum processes in some crucial way. This would explain in a qualitative way why the direction ("momentum") of thought is disturbed by an attempt to define the content ("position") of thought. This applies especially in the debate about the interpretation of the quantum theory, for there it is widely held that as you define your position, you lose your momentum... :-)

b) Relationality of being (indivisibility)

"...if a person attempts to apply to his thinking more and more precisely defined elements, he eventually reaches a stage where further analysis cannot even be given a meaning". This leads Bohm to suggest that

A part of the significance of each element of thought processes originates in its indivisible and incompletely controllable connections with other elements.

which is analogous to

The way some of the essential properties of a quantum system (e.g. whether it is a wave or a particle) depend on indivisible and incompletely controllable connections with surrounding objects.

Similarly, "...part of the connotation of a word depends on the words it is associated with, and in a way that is not, in practise, completely predictable or controllable (especially in speech). In fact the analysis of language, as actually used, into distinct elements with precisely defined relations between them is probably impossible."

Comment: Again, this analogy could just be a coincidence. But if the physical aspect of thought and language were essentially involving quantum processes, some holistic features of language and meaning would get a qualitative naturalistic explanation.

c) Logic and causal laws, concepts and objects, nonlogical discovery and quantum jump

The thought process is analogous to the classical limit of the quantum theory.

"The logical process corresponds to the most general type of thought process as the classical limit corresponds to the most general quantum process."

The rules of logic are analogous to the causal laws of classical physics.

"Logically definable concepts play the same fundamental role in abstract and precise thinking as do separable objects and phenomena in our customary description of the world."

"Yet, the basic thinking process probably cannot be described as logical."

Sudden emergence of a new idea is analogous to a quantum jump.

Comment: The idea here is that the structure and operation of the human mind reflects the dual nature of the reality out of which the mind emerges. According to Bohm the classical world of separable objects and phenomena governed approximately by the causal laws of classical physics is a real but not the most fundamental aspect of the physical world. The more fundamental level is the quantum level where features like quantum jumps are central. And just as the physical world at the classical limit can be thought to consist of separable objects and phenomena governed by classical laws, so the human mind has a "classical level", a level of logical thought process which consists of logically definable concepts governed by the rules of logic. Yet this is not the full story about the physical world nor about the human mind. In the physical world at the quantum level, the classical notion of separable objects is not generally applicable, neither are causal laws of the classical type. Instead the essential properties of a quantum system (e.g. whether it is a wave or a particle) depend on indivisible and incompletely controllable connections with surrounding objects. The traditional idea of a separable object thus breaks down at the quantum level. Also, processes are radically different from processes at the classical level (e.g. because of quantum jumps). Similarly for Bohm the "most general type of thought process" cannot be described as logical, and it would be natural to suggest that logically definable concepts are not applicable to the basic thinking process.

So, just as there are , if you like, two physical worlds (the general quantum world and the special case of a classical world) so there are two minds (the mind in the sense of a general alogical and aconceptual thinking process and the special case of the mind as logical thinking process with logically definable concepts).

We have the quantum world of inseparable objects and discontinuous processes, and the classical world of separable objects and causal, continuous processes.

We have the aconceptual mind (cf. Pylkkö, The Aconceptual Mind, John Benjamins 1998) with alogical processes and the conceptual mind engaged in logical thinking as a special case of it.

Again, we have a strong analogy, and one explanation of it would be provided if it is the case that the physical aspect of the alogical, aconceptual thought process involved quantum processes (with inseparability and discontinuity), while the physical aspect of the logical and conceptual thought process involved classical processes (e.g. classically describable neural "activation patterns" governed by the classical laws of physics).

This last analogy is perhaps the philosophically most sophisticated one, for recent analyzes in the philosophy of mind and of cognitive science have shown the importance of the non-conceptual or aconceptual level of the human mind. The interesting question is what might be the physical or computational concomitants of non-conceptual processes, and connectionism has been pointed to as a candidate. Yet there are arguments that connectionist models are mechanically computable and thus deterministic which would make them an implausible candidate for the physical aspect of a truly non-mechanical level of aconceptual mental processes.

2. 2 Is the analogy between quantum processes and inner experiences / thought processes a mere coincidence?

"Bohr suggests that thought involves such small amounts of energy that quantum-theoretical limitations play an essential role in determining its character."

Much of the enormous amount of mechanism in the brain must probably be regarded as operating on a classically describable level. But "...Bohr's suggestion involves the idea that certain key points controlling this mechanism (which are, in turn, affected by the actions of this mechanism) are so sensitive and delicately balanced that they must be described in an essentially quantum-mechanical way."

If Bohr's hypothesis could be verified, it would explain in a natural way a great many features of our thinking.

"If it should be true that the thought processes depend critically on quantum-mechanical elements in the brain, then we could say that thought processes provide the same kind of direct experience of the effects of quantum theory that muscular forces provide for classical theory."

"We suggest that ... the behavior of our thought processes may perhaps reflect in an indirect way some of the quantum-mechanical aspects of the matter of which we are composed."

Bohm might have added that logical thought processes reflect and perhaps give us some experience of processes in the classical domain, given that he emphasized the analogy between these two in the previous section.

Note that in these remarks Bohm is not directly addressing the "hard problem" of consciousness but is rather focussing on the nature of the thought process. The first point concerns how the thought process behaves when it is "observed"; the second concerns the underlying holistic character of the thought process; and the third notes that there is both a "general" and a "classical" aspect to thought, just as there is a general and a classical aspect to physical processes.

Given that thought processes and quantum processes have so much in common, then perhaps this is so because in some respects they are the same process.

Note that the critics of "quantum consciousness" sometimes claim that people in the approach think "consciousness is a mystery, quantum mechanics is a mystery, perhaps they are the same mystery?". But even Bohm's 1951 remarks argue that quantum processes and mental processes are not only mysterious but share certain basic properties in common, so much so that we are led to think that they to some extent at least are the same process.

3) Bohm's 1990 article "A New Theory of the Relation between Mind and Matter"

It is now recommended that you read this article. It was originally published in the journal Philosophical Psychology. In this paper Bohm summarizes his quantum approach to mind and matter.

4) Chris Dewdney's summary and visual illustrations of the Bohm interpretation of the quantum theory.

It is now recommended that you check out Dewdney's website at

5) More introductory material to Bohm's quantum approach to mind by Paavo Pylkkänen

This material is useful to you especially if you have little background in the topic. The text discusses in particular Bohm's 1990 article (section 3) but includes a broader philosophical perspective as well.

**will be added shortly **

6) Basil Hiley's overheads in the Tucson III conference

Here is an overall presentation of the field of quantum approaches to consciousness, and an explanation of some of Hiley's latest ideas on the topic. It is recommended that you first read the "Pre-conference workshop slides" and then the plenary talk slides.

7) "Quantum interweavings" by Paavo Pylkkänen

This is a brief paper on Bohm's view of causality as it develops in the early 1960s in the Bohm-Biederman correspondence (Routledge, 1999). The paper was originally written for Dr. Ivan Havel's 60th birthday volume (to be published) in 1998.

QUANTUM INTERWEAVINGS

Paavo Pylkkänen
Department of Humanities
University of Skövde
P.O. Box 408
S-541 28 Skovde
Sweden
E-mail: paavo@ihu.his.se

Ivan Havel and I first met in 1991. We shared an interest in David
Bohm's work and what Ivan likes to call a "transdisciplinary " approach.
My own graduate work dealt with applying quantum theory to the mind-matter
problem and the like and I was very encouraged by Ivan's open and
supportive attitude - after all many researchers still think you are being
non- rather than trans- or inter-disciplinary when you want to work across
and beyond the boundaries of established disciplines. Over the years we
have managed - often jointly - to organize a number of small meetings and
workshops to nurture the transdisciplinary conspiracy.
I'd like to congratulate Ivan on his birthday by briefly discussing
one of the big questions of this century, that of determinism vs.
indeterminism in quantum theory, and by evaluating Bohm's role in this
debate. Towards the end of the paper I will take a transdisciplinary
turn...

1. Indeterminism vs. determinism in quantum physics

The determinism of Newtonian physics was an important cornerstone of the
mechanistic world picture, and for many the most radical feature of the
quantum revolution in physics was the failure to predict the behaviour of
individual quantum systems such as electrons. From this failure to
predict it was generally inferred that such systems have genuinely
indeterministic features. Of course, there is much about, say, electrons
and atoms that appears as straightforwardly determined, properties such as
mass or charge of the electron or energy levels of the atom. Further, in
a two-slit experiment a sufficiently large number of electrons produce a
precisely predictable interference pattern. And even the behaviour of an
individual electron is determined in the sense that we can predict what it
will not do: for example it will not go to certain areas of the
photographic plate in a two-slit experiment. Yet the fact that we cannot
predict just where in the possible areas it does appear in the plate is an
example of the radical kind of unpredictability that is also behind the
more generalized notion that individual processes at the most basic level
of nature known to us are genuinely indeterministic.
It is against this background that one needs to understand the
significance of Bohm's 1952 papers on hidden variables, presenting a
"causal interpretation of quantum theory" for a first time in a consistent
way. Bohm did not, of course, find a way of predicting where, say, an
electron will appear in a typical interference experiment. Nor has anyone
since been able to do that - quantum unpredicatibility and the uncertainty
principle still reign regardless of important advances in technology (e.g.
advances in observing individual atoms with lasers). What Bohm did was to
produce a model which showed that regardless of our inability to predict
it is still a coherent and physically consistent possibility that the
behaviour of electrons actually is determined. Here one must remember
those who, like von Neumann, had presented proofs that such models are
simply inconsistent with the quantum formalism, a formalism that had
gained tremendous experimental support. What Bohm established was that it
is ultimately a matter of faith whether or not one makes the assumption of
genuine indeterminism within the quantum domain. Quantum experiments and
formalism do not rule out the possibility that electrons, after all, move
deterministically along trajectories, being in this respect like their
macroscopic cousins, the billiard balls. Yet given that the inability to
predict still reigns in the domain of individual quantum systems, faith in
indeterminism seems more justified on the basis of the empirical data than
faith in determinism. Or is this just a matter of taste?
Bohm's 1952 work - and the work along these lines that followed it
- is an important contribution to our knowledge. It is important
precisely because, by offering a deterministic alternative as a
possibility, it brought out clearly that the commitment to genuine quantum
indeterminism is ultimately a matter of faith. But as is well known it
did not gain Bohm much respect amongst his colleagues back in 1952 - it
was felt by many that he was turning the clock back. It was quite common
to mention Bohm as an example of someone who was so attached to
determinism that he was unwilling to go along with the indeterministic
part of the quantum revolution. Today we can see, in various ways, more
appreciation of the 1952 work. There is, for example, a research activity
known as "Bohmian mechanics" which develops the approach and finds its
deterministic features an advantage rather than a drawback. This
development further backs up the impression of Bohm as one of the key
supporters of determinism in contemporary physics.

2. Bohm's view of determinism and indeterminism as interwoven categories

The fact about Bohm's attitude towards determinism is, however, more
complex than the above discussion suggests. There is no denying that Bohm
was eager to prove the possibility of a deterministic description of
quantum systems. Yet a study of his more philosophical writings reveals
that he was equally keen to understand the role of indeterminism and even
genuine indeterminism in nature. This was already brought out in his 1957
book Causality and Chance in Modern Physics where he argued that
determinism and indeterminism are aspects of a more general law. These
ideas were then discussed and developed further in a correspondence he had
during 1960-1969 with the American artist Charles Biederman, the first
part of which will be published in 1998 by Routledge as the book
Bohm-Biederman Correspondence (hereafter BB). I believe that these letters
provide an important clarification of Bohm's notion of determinism and
indeterminism.
The reason why the interaction with Biederman brings out Bohm's
views on indeterminism so clearly is the fact that Bohm and Biederman
disagreed about the status of indeterminism. For Biederman indeterminism
was subjective in the sense that it only arose in the meeting of human
beings and nature, while he assumed nature without human beings to be
determinate. This prompted Bohm to very clearly spell out in which sense
he thought indeterminism to be an objective property of nature. So here
we can see Bohm taking the opposite role, that of defending indeterminism
rather than questioning it. Indeed, this kind of dialectical approach
seems to have been much more important to Bohm than attachment to any
particular category such as determinism. Yet even in light of the
Bohm-Biederman correspondence it seems that for Bohm the totality of the
universe is determined and I guess this defines him as some sort of a
determinist. But it is certainly a very weak form of determinism.
Consider, for example, the following excerpt by Bohm:

"Of course, you might say that each event is determined necessarily in a
complete totality. But this would be trivial. For to give the complete
totality, you would have to give each event, so that the determination of
that event wouldn't add very much to it. Rather, necessity and
determination have real content, only insofar as they operate within
fields of abstration." (BB, p. 164)

Thus, for example, Bohm's 1952 causal interpretation should not be taken
as offering in principle a complete description of the totality of the
universe at the basic quantum level, but rather as a description of
determinism that may operate within a limited "field of abstraction", in
this case the quantum domain. Bohm assumed that the quantum determinism
he proposed would very likely dissolve into chance in some broader field
or sub-quantum domain. The notion of "fields of abstraction" is
elaborated earlier in the same letter:

"...the existence of fields of abstraction is characteristic of nature's
structure and order. The partial and relative dependence and independence
of these fields is also characteristic of nature. Therefore, in each
field, there must be contingency and chance. What is chance in one field
may be necessary in a broader field and vice versa. But all thought
functions in fields. Therefore, we will never get rid of chance and
contingency in our thought. But this is not purely the result of our own
way of thinking. For this way of thinking is based on the existence of
fields of abstraction in nature... There is genuine contingency, insofar
as functioning in fields is valid." (BB, p. 162-3)

The above excerpts have been taken out of a context in which the various
concepts have already been discussed from different angles, and thus they
are likely to appear somewhat cryptic here. The key point is, however,
that determinism and indeterminism are for Bohm complementary concepts
that obtain a real, as opposed to trivial, meaning only when we are
discussing a part or a partial field of the totality of the universe.
Dividing the universe into parts has always the risk of introducing
dualisms which seem impossible to interweave back together, thus creating
an unfortunate fragmentation to our world view - the dualism between mind
and body being perhaps the most notorious case. Yet if we do not
introduce divisions, what is there to say? Bohm's dialectical approach is
perhaps best summarized in the following excerpt:

"The truth about the cosmos is to be asserted by first asserting its unity,
by then asserting its duality in terms of opposing categories, and then
showing the interwoven unity of two duals." (BB, p. 50)

In this way determinism and indeterminism are for Bohm an example of
opposing categories which are both needed for a non-trivial understanding
of the universe. It is in understanding their mutual relationship, how
they interweave, that we obtain a non-trivial understanding of natural
process. Other categories that he uses in a similar way throughout the
correspondence with Biederman include actuality and possibility, finite
and infinite, law and lawlessness and regularity and irregularity.

3. Interweaving mind and matter

Perhaps this kind of dialectical method would be a useful addition to many
contemporary debates, say in the philosophy of mind. The mind-body
problem indeed becomes sharp by Descartes asserting the duality of mind
and matter in terms of opposing (mutually exclusive) categories:
non-extended, thinking and indivisible mental substance is separated from
extended, non-thinking and divisible material substance. The fact that it
has been difficult to show the "interwoven unity" of the Cartesian
opposites does not mean that this could not work for some other way of
distinguishing the mental and the physical. Contemporary philosophy of
mind, however, often sees dualism as a bad thing and opts for some form of
materialism with the unfortunate result that in most theories of the mind
the mind is left out, as Searle (1992) sarcastically points out. Perhaps a
different attitude in which one is not trying to eliminate or reduce one
category to obtain monism would be more fruitful. Searle's own "biological
naturalism" starts from an outright denial of the dualism between mind and
matter, insisting that the mind is a biological category. Yet it may be
Searle's inability or unwillingness to distinguish the mental from the
physical in a satisfactory way at the start of his approach which leaves
some of his readers unconvinced. We are given the "right answer" ("mind
is a biological category") at the very start of the inquiry but we do not
understand how it is a biological category. In Bohmian terms, the
Searlian mind doesn't interweave properly with the Searlian brain.
Bohm himself discussed the mind-matter issue with pairs of concepts
such as implicate vs. explicate, soma vs. significance and subtle vs.
manifest. He also proposed ways of seeing how these categories interweave:
the "explicate", for example can be seen as a special case of the
"implicate". I believe that a further study of such categories (or
similar ones yet to be developed) and their relationship is likely to
throw some new light upon even such a perennial problem as the mind-matter
one.

Bibliography

Bohm, D. (1952) "A Suggested Interpretation of the Quantum Theory in Terms
of Hidden Variables I & II", Phys. Rev., 85, no. 2, 166-193, Republished
in Quantum Theory and Measurement, Ed. by J. A. Wheeler and W. H. Zurek,
369-96, Princeton University Press, (1983)

Bohm, D. (1984) Causality and Chance in Modern Physics, London, Routledge
and Kegan Paul (new edition of work first published by RKP in 1957).

Bohm, D. (1980) Wholeness and the Implicate Order, London, Routledge and
Kegan Paul.

Bohm, D. and Biederman, C. (1998), Bohm-Biederman Correspondence. Volume
One: Creativity and Science, Edited by Paavo Pylkkanen, Routledge, London.

Bohm, D. and Hiley B.J. (1993), The Undivided Universe: An Ontological
Interpretation of Quantum Mechanics, Routledge, London.

Pylkkanen P. et. al eds. (1997) Brain, Mind and Physics, IOS Press, Amsterdam.

Searle, J. (1992) The Rediscovery of the Mind, MIT Press, Cambridge, Mass.

Quantum communication moves into the unknown

2008-06-07T23:17:00.000+03:00

Quantum communication moves into the unknown

By David Deutsch and Artur Ekert

Information is physical and any processing of information is always performed by physical means - an innocent-sounding statement, but its consequences are anything but trivial, In the last few years there has been an explosion of theoretical and experimental innovations which, their discoverers claim, are creating a fundamental new discipline: a distinctively quantum theory of information.

Quantum physics allows the construction of qualitatively new types of logic gates, absolutely secure cryptosystems (systems that combine communications and cryptography), the cramming of two bits of information into one physical bit and, as has just been proposed, a sort of "teleportation", Here we describe the last two "miracles".

Classical information theory agrees with everyday intuition: if you want to send a message using an object which can be put into one of N distinguishable states, the maximum number of different messages that you can send is N. For example, a single photon can have only two distinguishable polarisation states, say "left-handed" and "right-handed". So if you send a message by preparing the polarisation of a single photon and transmitting it, it is obvious that you can send no more than two distinguishable messages, i.e, one bit of information. 0bvious, but false.

The state of a classical system can be specified by specifying the states of all its constituent systems. But in quantum theory a combined system can have additional properties, in which case the constituent systems can be said to be "entangled" with one another. Entangled states were first investigated in the famous paper of Einstein, Podolsky and Rosen (EPR). Quantum mechanics is also nonlocal, in that distant and non-interacting systems may be entangled. Last year Charles Bennett of the IBM Thomas J Watson Research Center, Yorktown Heights, New York, and Stephen Wiesner used non-locality to devise a hypothetical quantum communication system in which the receiver reads a two-bit message from two physical bits, but only one of those bits - the transmitted bit - has physically come from the sender of the message (Phys. Rev. Lett. (1992) 69: 2881). The other - the reference bit - never leaves the receiver (see (a) in the figure).

Strangely, it is the receiver, Bob, who makes the first move. He prepares two photons, or two spin-half particles (which exist in one of two states - spin up or spin down), jointly in an "entangled" state. He stores one particle and sends the other one to the sender, "Alice", who stores it. To ensure that the entanglement is maintained, each particle must be kept isolated from its surroundings. When it is time to send a message, Alice performs one of four special operations on her stored particle before transmitting it back to Bob. For the spin-half particles these four unitary operations, performed by the quantum gate U, are equivalent to: doing nothing (unit operation), or rotating the spin by 180 degrees about the x, y or z axes; for photons these operations correspond to polarisation rotations. The operations have to be unitary to maintain the quantum mechanical coherence of the particle.

These operations, although performed only on one particle, affect the joint (entangled) quantum state of the two particles. This cannot be verified by measurements on the two particles separately. But by measuring both of them jointly, using the quantum gate M, Bob can determine which of the four operations Alice performed, and so receive one of the four messages. Thus the technique effectively doubles the peak capacity of an information channel.

The other miracle, "quantum teleportation", is also based on quantum nonlocality. In classical physics, the teleportation machines of science fiction present no problem of principle. One simply measures the state of every atom of the object to be teleported, transmits that information, and any number of copies of the object can be reconstructed by any receiver. But quantum physics fundamentally limits the accuracy of any such process because one cannot experimentally determine an unknown state. At most one can distinguish between N mutually orthogonal states, provided one already knows which N states those are. N is determined by the system being used for photons and spinhalf particles, for example, N=2.

Cloning (accurately copying) an unknown quantum state would be equivalent to a simultaneous sharp measurement of all observables of the system, including non-commuting ones, which is forbidden by the uncertainty principle. Thus, suppose Alice is given an object in an unknown quantum state psi. Until recently, it was thought that the only way she could cause Bob to possess an object in that same state, psi , would be either to send the object itself to Bob, or to transfer its state characteristics to another particle and send that (and irretrievably alter the state of the original object). In either case, the transmission would have to be along a channel that maintains quantum coherence, which requires the complete isolation of the transmitted object.

Bennett, Brassard, Crépeau, Jozsa, Peres and Wootters have now shown how an unknownquantum state can be "teleported" from one place to another (Phys. Rev. Lett. (1993) 70 (1995). As in the previous example, Alice and Bob are each given one particle of the entangled EPR pair (see (b) in the figure). Then Alice brings together her particle and the particle in an unknown state, and performs jointly on those two particles a special measurement using the quantum gate M. This measurement has four possible outcomes - it is, in fact, the same measurement that is performed at the end of the two-bit communication process. Alice then communicates the result to Bob, by any ordinary channel, such as a telephone or radio transmitter, According to this result, Bob, who has the other member of the EPR pair, performs one of four operations on his particle (the same four operations that were used in the communication scheme) using the quantum gate U. The effect is to leave Bob's particle in exactly the same state that Alice's particle was originally in.

So far neither of these miracles is yet practical. Quantum gates such as U can be built, but the operation performed by the gate M, sometimes called a "Bell measurement", is beyond present technology. Harald Weinfirter and Anton Zeilinger from the University of lnnsbruck in Austria have designed optical experiments, using so-called "parametric down-conversion and a simple photodetection scheme, which would allow communication with more than one bit of information per physical bit. They are developing techniques that might allow quantum teleportation too. But the theoretical results, whether they are practicable or not, are already of considerable importance, because they force us to fundamentally revise our concept of information in physics.

Extract from Physics World, June 1993

HEALING ROOM

2008-05-16T22:36:00.001+03:00

SOLAR RESONANCE

2008-05-16T22:32:00.000+03:00

MEDICAL DOWSING PART 4

2008-05-15T01:47:00.000+03:00

MEDICAL DOWSING PART 3

2008-05-15T01:46:00.000+03:00

MEDICAL DOWSING PART 2

2008-05-15T01:45:00.000+03:00

MEDICAL DOWSING PART 1

2008-05-15T01:42:00.000+03:00

WATER SOUD IMAGES

2008-05-15T01:12:00.001+03:00

WATER AT 100 HZ

2008-05-15T01:09:00.000+03:00

WATER AND MIND

2008-05-15T01:06:00.000+03:00

EXPAND YOUR MIND AND CONSCIOUSNESS

2008-05-15T01:04:00.001+03:00

TIME AND CONSCIOUSNESS

2008-05-15T00:55:00.000+03:00

FREQUENCY 285 HZ QUANTUM COGNITION

2008-05-13T20:48:00.000+03:00

FREQUENCY 528 HZ REPAIR DNA

2008-05-13T20:46:00.001+03:00

528 Hz MIRACLE

2008-05-13T20:44:00.000+03:00

PLANT COMMUNICATION PART 4

2008-05-13T20:42:00.000+03:00

PLANT COMMUNICATION PART 3

2008-05-13T20:41:00.000+03:00

STAR OCEAN-ICE CRYSTAL

2008-05-13T20:40:00.001+03:00

Botanic-Radionic rates

2008-05-09T22:56:00.001+03:00

Acanthopanax - ELEUTHEROCOCCUS 86846962

Aconite - ACONITUM 66791137

Actea arguta - ACTEA RUBRA 77326845

African Bird Pepper - CAPSICUM 74029036

Agothasma - BAROSMA 61617829

Agropyron - TRITICUM 50226113

Alum Root - GERANIUM 71190473

Antelope Horns - ASCLEPIAS ASPERULA 65364683

Arbor Vitae - THUJA 99516275

Arnica - ARNICA 93717413

Mexican - HETEROTHECA 52036990

Ash, Prickly - XANTHOXYLUM 58861682

Wafer - PTELEA 96963989

Aspen - POPULUS TREMULOIDES 78215050

Water crystals

2008-05-04T01:27:00.001+03:00

Cleve Baxter - Plants can sense human intentions

2008-05-04T01:24:00.000+03:00

SECRET LIFE OF PLANTS

2008-05-04T01:14:00.000+03:00

PLANT COMMUNICATION PART 2

2008-05-04T01:10:00.001+03:00

PLANT COMMUNICATION PART-1

2008-05-04T01:08:00.000+03:00

O ΔΙΑΛΟΓΙΣΜΟΣ ΚΑΝΕΙ ΚΑΛΟ

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