User:Arpierc1/Quantum mysticism/Bibliography

Bibliography

Demystifying Consciousness with Mysticism? Cognitive Science and Mystical Traditions by Sebastjan Voros

           The author, Sebastjan Voros, makes clear this is supplemental reading, not experimentation or research that he is producing. He simply invites connections, discusses, and makes apparent viewpoints from other resources in which he has attached in his reference list. Mysticism is commonly called "religious experience, mythology, miracles, schizophrenia, hallucinations, trances, altered states of consciousness, alleged psychic powers such as levitation, visions, parapsychology, and in general anything considered irrational, unintelligible, or occult" (Voros, 2013). These terms take away from the "scientific" side of mysticism and consciousness. According to the author, those in academics refer to mysticism as "a particular set of trans-confessional and trans-cultural experiences that are said to possess a unique set of phenomenological characteristics and are capable of instigating a propound existential transformation in the life of a mystic” (Voros, 2013). Despite understanding basic definitions scientifically and commonly, Voros states that we must understand what "mystical experience" means before we can know what mysticism is. Mystical experience does not include "visions, auditions, locutions, trances, ecstasies, paranormal phenomena (telepathy, precognition, clairvoyance, etc.)" (Voros, 2013). The author states that "the breakdown of the subject-object dichotomy" seems to be the "mystical experience proper" (Voros, 2013). I.e., this seems to be the most commonly accepted understanding of what mystical experience is. Given the understanding of mystical experience, mysticism can be thought of as a "general platform where mystical experiences are developed, i.e., as a set of different practices, beliefs, values, etc." (Voros, 2013). I would like to go into further detail and talk about the area in his paper called "Phenomenological Research" and "Metaphysical Dilemmas". Here, he talks about the problems of consciousness studies, and the experiential/practical aspects. (268 words)

Toward Understanding Mystical Consciousness: an Analysis of a Text from Simone Weil by Jean Evans, RSM, and Celia ET Kourie

           This article will be used as an analysis example of how to portray mystical consciousness and what it is a result of, i.e., religion, belief, etc. Also given will be the specific features of consciousness such as ordinary vs. extraordinary. According to Evans, et al. (2003), Searle focuses on the viewpoint that consciousness can't be viewed as "two mutually exclusive territories". Rather, Searle states that "in the real world, there are lots of territories--economic, political, meteorological, athletic, social, mathematical, chemical, physical, literary, artistic, etc." (Evans, et al., 2003). This is in direct correlation with the viewpoint of mystical experience. "What Searle says about the study of human consciousness applies equally well to the study of mystical experience." (Evans, et al., 2003). Evans, et al., (2003), states that mysticism is a "unified set of perceptions in which the interplay of bodily sensation, consciousness, and knowledge contributes to what Carmody and Carmody (1996:10) call the direct experience of ultimate reality". Mystical consciousness is not a one-size fits all as there is "awareness, sensation, knowledge, transience, passivity, inter-subjectivity, merging, union, and aspects of perception" involved (Evans, et al., 2003). In this analysis of the book covered by Evans, et al., Simone Weil wrote about herself as a young girl who had a mystical experience regarding a Greek translation of a prayer. Simone writes that she recited this same phrase over and over again, vowing to learn it by heart and remember it. Through this repetition, she felt as if saying the prayer "transported" her thoughts to somewhere outside of her own realm of "being". (Evans, et al., 2003). Evans, et al., (2003), says that the in Simone Weil's writing, "received moment of awareness" was the indicating factor of a "mystical consciousness" experience. Also, a mystical consciousness experience was the awareness of her own consciousness (Evans, et al. 2003). According to Evans, et al., (2003)., "mystical experiences are the conditioned result of culture, language, or belief." Simone Weil consistently believed that Christ took over her body when reciting the Greek prayer over and over again. "Weil's experience lifted her out of her own intellectual, religious, and cultural milieu and allowed her to transcend their limitations." (Evans, et al., 2003). Experience, too, can elicit mysticism consciousness. "The experiences of athletes provide several examples of mysticism of the infinite and also give an idea of the relation of bodily sensations to a mystical consciousness," (Evans, et al. 2003). The basic understanding of this statement is that a person and their hobby have a deeper connection rather than just what is seen on the surface, e.g., "surfing is just you and the ocean, you against the waves or with the waves....it's a basic, primitive thing." (Evans, et al., 2003). Maintaining hobbies and interests gives off identity and self-transcendence which in turn relates to mystical experiences and mystical consciousness (Evans, et all., 2003). (476 words)

Mysticism as The “Tie That Binds”: The Case of Edward Carpenter and Modernism by Linda Dalrymple Henderson

           This is just a really good newspaper article depicting a very famous “mystic’ from the mid 1800’s and early 1900’s. The author, Henderson, talks about his life and how he came to focus his attention on mysticism, along with his contributions and what motivated him and helped develop his view of it, etc. According to Henderson (1987), Edward Carpenter was a "mystic" and a major model figure for those interested in art and writing. He stated that "the unconscious mind is a rich source of creative possibilities" (Henderson 1987). Carpenter made the connection between "pre-Freudian psychology and a pre-Einsteinian interest in 'the fourth dimension'" (Henderson 1987). The early studies of psychology didn't focus in spiritualism. Despite this, Carpenter still was able to advance his "theory of cosmic consciousness" out of it (Henderson 1987). According to Henderson (1987), Carpenter's life was originally focused on politics, but as he aged, a few years passed, and he began to focus on consciousness and the mystic evolution. "According to Carpenter, cosmic consciousness is a 'consciousness in which the contrast between the ego and the external world, and the distinction between subject and object, fall away.'" Henderson 1987). Henderson (1987) states that Carpenter uses the belief in hypnotism and the fourth dimension as support for his "assertion of 'another form of consciousness'". Carpenter's articles like "Love's Coming of Age" depicted his effort to show audiences their "self' and their self's "powers" (Henderson 1987). (238 words)

The Fifth Dimension or God Without Religion by Howard Jones, Ph.D,

         This article focuses on the concepts of quantum mechanics through fields like physics and biology (Jones 2013). I think adding in facts and information from this article would be useful in displaying the growing connection between quantum mechanics and the science fields. According to Jones (2013), there are four known dimensions of "human consciousness", one is time and the other three are space. This aspect of human consciousness is called the Newtoninan-Cartesian science. This science is not up to date in "spirituality, soul, or parapsychology". (Jones 2013). Along with this, there are four known fields of nature, gravity, the Coulombia (electromagnetic) force, and strong/weak forces. Even though only four are known commonly, there is another one which is brought about by a man named Ervin Laszlo. "The spiritual field which gives rise to phenomena such as telepathy, clairvoyance, pre- and post-cognition and mediumship generally has been described by futurist Ervin Laszlo as the fifth field of nature." (Jones 2013). Another term Laszlo uses to describe the spiritual field is called the "akashic field". For most people, believing in holistic realities allows "emotional and intellectual satisfaction" (Jones 2013). "Spirituality is the core of religion, although it tends to be acknowledged as such mainly by the more mystical sects in each faith." (Jones 2013). To demonstrate the beliefs in holistic realities, the Renaissance is a good place to start due to the fact that this era "placed human needs and interests at the center of social activities.....also known as humanism." (Jones 2013). This does not flat out explain mysticism or consciousness, but it gives light to similar philosophy. Jones (2013) for example stated that Edmund Husserl was an existentialist who still "based his philosophy on first-person experience--the phenomena that were accessible to human consciousness." According to Jones, Husserl's view was that intentions were "the fundamental property of consciousness" (2013). This intention that is being referred to is thought about in terms of praying or similar tasks with "focused intentions" that allow some kind of consciousness or communication. (336 words)

‘Mysticism’ in Quantum Mechanics: The Forgotten Controversy by Juan Mugel Marin

         This article focuses on the "mystical hypothesis" controversy starting from the 1920s and ending with Erwin Schrodinger's 'Mind and Matter'. Charles Seife said that consciousness was a factor in quantum processes. Eugene Wigner was thought to be the original person introducing the "mind-body question". Marin argues that none of the resulting theories of Wigner's paper were relevant (2009) due to the fact that "not only was consciousness introduced hypothetically at the birth of quantum physics, but the term 'mystical' was also used by its founders to argue in favor and against such an introduction." (Marin, 2009). According to Marin, "Einstein accused Bohr of mysticism" which he believes to be false while claiming that "Pauli" planted "mystical hypothesis" (2009). As a result of this blame, mysticism was given its common knowledge foundation. Marin focuses on the controversial understanding of mysticism by depicting the relations between Borh and Einstein. Bohr tries to repeatedly clear his name and the misunderstanding but to no avail, he is at a loss. Marin states, "As early as 1927, we find Borh rejecting the hypothesis which claims that quantum theory requires a conscious observer." (2009). Overtime, Bohr gradually changes his view on this topic. "He was certainly sympathetic towards the hypothesis that understanding consciousness might require an extension of quantum theory to accommodate laws other than those of physics," (Marin 2009). Bohr never flat out states that he agrees with mysticism in the science field, but he gives indication that it may be something worth looking into and could possibly lead to breakthroughs. Another area of controversy brought about by Marin (2009) was the concept of Einstein and the "mystical aspect". Several people knew for a fact that mystical aspects and Einstein did not mingle, but some seemed to think his theories were in contribution to the belief of mysticism. Marin quotes Einstein saying. "No physicist believes that. Otherwise he wouldn't be a physicist." (317 words)

Consciousness and Quantum Mechanics: Opting from Alternatives by David E. Klemm and William H. Klink

           Klemm, et al. (2008), quoted a famous scientist from the 1900s (Husserl) and said that "consciousness 'includes all experiences'". Klemm, et al. (2008) went on to say that "to be conscious of something means to be immediately aware of it, in the sense of having direct acquaintance with it in one's own mind. Consciousness has a qualitative dimension, because immediate awareness involves more than passive reception of sensory data." Klemm, et al. (2008), try to present a paradigm for the discussion of consciousness and what it is, its history, etc. The argument made in this article is multiple, with the first one being "the fundamental property of consciousness is the capacity of a system to opt among alternatives" (Klemm, et al. 2008). Another argument made is that "the fundamental property of consciousness is ingredient in elementary physical particles, the basic constituents of matter, from the beginning" (Klemm, et al. 2008). This article, in summary, goes over the scientific viewpoint of the origins of consciousness rather than the mystical. "Our model implies a modified form of panpsychism, one based on scientific rather than on metaphysical grounds" (Klemm, et al. 2008). Klemm, et al. (2008) brings up the discussion of Newtonian mechanics and Cartesian mechanics. The main question in this debate is "Do Newtonian principles exhaustively explain all of reality, including mental reality?" (Klemm, et al. 2008). The Newtonian view is the view that is the most widely accepted, specifically in the Western hemisphere. It is believed to be the "modern scientific view", but some think it is "deterministic" and "utterly material" allowing the world to be viewed as "completely knowable and predictable by science" (Klemm, et al. 2008). "In our view, consciousness in its subjective dimension remains an anomaly for the materialistic view of the world, even with the advent of neuroscience" (Klemm, et al. 2008). The evidence for this argument is that if the Newtonian view could be used to explain things like "thinking and perceiving" it still couldn't explain "the felt experiences or qualia of thinking and perceiving" (Klemm, et al. 2008). "Husserlian phenomenology...has a solution to the 'hard problem' of consciousness: Mental activities, such as thinking and perceiving, do not, strictly speaking, 'give rise' to the elusive phenomenon of inner, conscious life; rather, both mental activities and the inner life that accompanies them (determinations of self-apperception, immediate self-consciousness) are grounded in and arise from transcendental subjectivity," (Klemm, et al. 2008). Despite having this acceptable answer, there are flaws and so Klemm, et al., propose a different solution to this problem. "We argue for a model of consciousness that preserves the experience of subjectivity and in this regard still stands in the tradition of phenomenology just outlined. But our model redefines subjectivity in terms of the capacity to opt among alternatives, which connects subjectivity to elemental properties of matter at the microphysical level," (Klemm, et al. 2008). This model takes a step away from "classical phenomenological" views and absorbs the quantum mechanics view "through the subjective phenomenon of opting among alternatives, our model avoids all forms of materialism" (Klemm, et al. 2008). Klemm, et al.'s, model takes in panpsychism rather than dualism or materialism. This is the difference in the Husserlian view and the view that Klemm, et al., propose. According to Klemm, et al.'s (2008) conclusionary paragraphs, they've proposed a new model of consciousness, differing from those previously displayed, using a 'modified' form of panpsychism. None of the theories made available by Klemm, et al., were introducing the concepts of materialism or dualism--the common theories for quantum mechanics/consciousness. They claim that consciousness can never be studied only represented or simulated by a computer because devices like the "Turing machine" can't actually be conscious or produce consciousness (Klemm, et al. 2008). If there is an algorithm, it is not true consciousness. More specifically, they state that they are in agreeance with "Searle's Chinese room example, which is intended to show the irreducibility of consciousness to programmable functions" (Klemm, et al. 2008). A good way to simplify that statement is by saying that, you can use a computer to translate a different language to yours, but there is always something wrong in the translation. You know what they're trying to say, but the computer is not 100% in the translation because consciousness is more than just algorithms. (718 words)

CITATION LIST

Voros, S. (2013). Demystifying consciousness with mysticism? Cognitive Science and Mystical Traditions. Interdisciplinary Description of Complex Systems, 11(4), 391–399. https://doi.org/10.7906/indecs.11.4.4

Evans, J., & Kourie, C. E. T. (2003). Toward understanding mystical consciousness: an analysis of a text from Simone Weil. Religion and Theology, 10(2), 149–165. https://doi.org/10.1163/157430103x00024

Henderson, L. D. (1987). Mysticism as the “tie that binds”: The Case of Edward Carpenter and Modernism. Art Journal, 46(1), 29–37. https://doi.org/10.1080/00043249.1987.10792336

Jones, H. (2013). The fifth dimension or god without religion. Journal for Spiritual & Consciousness Studies, 36(1), 40–45.

Marin, J. M. (2009). “Mysticism” in quantum mechanics: the forgotten controversy. European Journal of Physics, 30(4), 807-822. https://doi-org.ezproxy.uno.edu/10.1088/0143-0807/30/4/014

Klemm, D. E., & Klink, W. H. (2008). Consciousness and quantum mechanics: Opting from Alternatives. Zygon®, 43(2), 307–327. https://doi.org/10.1111/j.1467-9744.2008.00919.x