Challenges
Datasets
Workspaces
Papers
Discussions
Leaderboard
Log inSign up
Challenges
Datasets
Workspaces
Papers
Discussions
Leaderboard
Blog
Job Board
Q3AS

© 2026 Aqora Quantum S.A.S.

TermsPrivacyLegal Notice

Advances in physics theories and applications

Studies In Econopsychophysics: Multiple Realisability, Identity Theory, And The Gradual Reorganization Principle, Gravity, Quantum Information, Black Scholes Theory, And Other Topics: Einzelsprachlich: One Herd

K.N.P. Kumar, B S Kiranagi, J.S. Sadananda, B. J. Gireesha

Published Jan 1, 2013• 0 citations
OpenAlex

Abstract

Consideration to traditional notions of space and time as unifying forms imposed by the subject is a phenomenon that had had ramifications of bewildering flux of ideas and tentative thought provoking questions. Pure difference is non-spatio-temporal; it is an idea, what Deleuze calls "the virtual". Absorbing, alluring, appealing, beguiling, captivating, compelling, cultivated- discerning, assumption-axiom, base, canon-cause, criterion-exigent formula, fundamental generalization , ground- guide, maxim-origin, postulate precept, principium, proposal-proposition, reason- regulation, rule- source, theorem- truth stirring, thought-provoking. (The coinage refers to Proust's definition of what is constant in both the past and the present: aboveboard, actual, artless, bona fide, candid fooling trustworthy, twenty-four carat, unaffected, undesigning, undissembled, unfeigned, unpretentious, up-front, wholehearted "real without being actual, ideal without being abstract. While Deleuze's virtual ideas superficially resemble Plato’s forms and Kant's ideas of pure reason, they are neither originals nor models, nor do they transcend possible experience; instead they are the conditions of actual experience, metempsychosis, regeneration, reincarnation, rejuvenation, renaissance, renewal, resurrection, revivification of the internal difference in it. "The concept they [the conditions] form is identical to its object." A Deleuzean idea or concept of difference is therefore not a wraith-like abstraction of an experienced thing, it is a real system of differential relations that creates actual spaces, times, and sensations... Such a help for people in need help you wash away all sins perpetrated for it is with servicemen shall be able to obliterate and obfuscate sins. Remember a minister shining shoes at Delhi temple is a exemplar absorbing, affecting, alluring, amusing, arrestingly attractive, beautiful, captivating, charismatic, compelling, curious, delightful, elegant, enchantingly engaging, engrossingly enthralling, entrancingly exceptional, exotic, fascinating, fine, graciously gripping ,impressively intriguing, pleasurably prepossessing, provocative, readable, refreshing, riveting, stimulatingly stirring, , thought-provoking, unusual, winning illustration. Transcendental empiricism, transcendental idealism, experience address, adjuration, application, imploration, importunity, invocation, overture, solicitation, supplication only makes sense when organized by forms of sensibility (namely, space and time) and intellectual categories (such as causality). Assuming the content of these forms and categories to be qualities of the world as it exists independently of our perceptual access, according to Kant, spawns seductive but senseless metaphysical beliefs (for example, extending the concept of causality beyond possible experience results in unverifiable speculation about a first cause).Deleuze inverts the Kantian arrangement: experience exceeds our concepts by presenting novelty, and this raw experience of difference actualizes an idea, unfettered by our prior categories, forcing us to invent new ways of thinking (see below, Epistemology) Which Address, adjure, advance, apply, , beseech, , entreat, hit on, implore, importune, petition, plead, urge transcendental empiricism and idealism in many a philosophical theories. Singularities of the various philosophical works escapes and all that often remains is the critical discourse itself, reassured of its methodological approach and able to reassert its foundational principles. Aestheticism remains a troubled term diacritic, diagnostic; discrete in current parlance it already comes loaded with the baggage of the ‘philistine controversy’ which first emerged in an exchange emblematic- especial, essentially exclusive in its thematic and discursive form. Hegel was the precursor, proponent, primogeniture, and progenitor of the idea that philosophy of mind begins with the consideration of the individual, or subjective, mind. It is soon perceived, however, that individual, or subjective, mind is only the first stage, the in-itself stage, of mind. The next stage is objective mind, or mind objectified in law, morality, and the State. This is mind in the condition of out-of-itself. There follows the condition of absolute mind, the state in which mind rises above all the limitations of nature and institutions, and is subjected to itself alone in art, religion, and philosophy, for the essence of mind is freedom, and its development must consist in breaking away from the restrictions imposed on it in it otherness by nature and human institutions. We give a concatenated model of the factors that are explained above in the mathematical model what with elements of Schrödinger’s equation, Option Prices, Multi equilibria, some nuggets from Hawking’s and Penrose’s Nature of space and time, Black Scholes theory, Options, Neuroscientific theories in the behavioural pattern of circumspection and jurisprudence and discretion, Dark Energy sewed and weaved in the diaspora. Lancan formidably posits his ideas with much dexterity and exceptional- exemplary, magnificent- meritorious , sterling- striking with a sense of astute truculence, contrary- contrasting, diverse- incommensurable, discrepant- disparate (1) a (pre-) ontology of the subject arrived at via the elaboration and refinement of Freud's theories, which he submits to a logical and finicky, fussy- individualizing mathematical formalization, in order to ensure their pertinence and transmissibility; (2) an epistemology in which psychoanalysis operates as a reflective link repo-sitioning the humanities and hard sciences, a repositioning that results in an ethics of singularity itself raisin g questions whether we are living in a singularity itself Lacan's theory, replaces Freud's ego agency. Its contents are the 'signifieds', that is significations and representations produced by the ego processes of identification and projection on the objects of the world. As such, it is always built between two poles, the ego itself and its mirror-image, the other (little ?). The imaginary order is in charge of actualizing repression powerful, preeminent, and prominent; it has to be assimilated to what has been known before psychoanalysis as 'reality', which is grasped by Lacan as an imaginary construct. Hence, imaginary reality has to be differentiated in principle from the Real, which is the locus of meaning and truth as opposed to significations belonging to and consisting in the imaginary order. The imaginary order is subordinated to the Symbolic order, the Other (capital O-See Deleuze), by an absolute determinism: the chain of signifiers is the determinant that will organise the significance and representations carried by the imaginary order. Early on, Lacan defined the orders as mathematical sets. The imaginary order would be the set comprising all the representations of an individual as he or she shares them with his or her group, community, ethnicity, nation, etc. As such, the imaginary order defines a subject's particularity, through which he identifies himself as part of a immanent- implicit, distinctive- elementary group. Abstraction- generalization, sweeping statement, blanket universality, conjecture- deducement, ratiocinational conclusion of all the foregoing ideas and those mentioned in the section wise preferences is what is presented here both literally and mathematically. Dead man does not see. It is consciousness that does the work of all sensory organs. Consciousness of universe is the beginning and loss of consciousness is the end. Notwithstanding what is said in the foregoing, information is not at all lost as the information is contained in a burnt papers. It shall remain and act as an initial balance, for the reincarnated form. It is to be noted that the discretionary powers given to human beings are limited and this is “Karma’ .This is the indiscretion that Wall Street people did. It is indiscretion. It is Uncircumspection. Brahman –AntiBrahman agency gives predetermined choices to individuals (you can interpret the cosmic analogue as lesser gods and antigods) thus limiting the very actions to be performed and thus leading to predetermined actions. If certain axiomatic predications, postulation alcovishness, assumption-axiom, canon-cause, criterion-exigent formula, foundation, fundamental generalization , ground- guide, maxim-origin, postulate precept, principium, proposal-proposition, reason- regulation, rule- source, theorem- truth holds for the Universe, then it must also be interconnected. Spatio temporal actualization itself is a chimera. It happens only when one is alive. Presence of matter means consciousness existence itself. (Please see earlier papers). Parametric representationalitiesof modules are variant for each module and we have presented in piecemeal for the inexorable impossibility of typing of thousands of super/sub scripts’ and the concomitant concatenation problems. Intention however remains the same towards the consummation of TOE. I beg of the erudite reader to pardon me on this count. Full paper is avaialble here: www.iiste.org/PDFshare/APTA-PAGENO-63816-68631.pdf

Related papers

Structural Properties Of Faint Milky Way, Dark Matter, Artificial Cognitive Computers Das Ganze Ist Mehr Als Die Summe Seiner Teile: Whole Is Greater Than Sum Of Its Parts : Zitterbewegung And Heiligenschein: Bright Halo And Trembling Motions

K.N.P. Kumar, B S Kiranagi, J.S. Sadananda +1 more

structural compatibilities and imperative variabilities of stability analysis and Solutional behaviour of the systems is studied for the system structural properties of faint milky way, dark matter, x, enon100 experiment, artificial cognitive computers, pp and ppb collisions, Shor’s factoring algorithm, decoherence, control, and symmetry, high phi effect, motion perception, waterfall illusion, default perception, neurons' ability to react to new experiences, d-brane cosmology, pure phenomenology, Dasein as being-in-the-world, Dasein’s existence constitutes a branch-point at which it chooses a way to be, the world “with its skin off”, Cartesianism, spatiality and pure phenomenology, embodiment and thing hood, being-with, dacd derivatives and g-quadruple dna, fault-tolerant architecture, dynamical decoupling, quantum resource distribution, arbitrary quantum computations, dissipation-assisted quantum computation, constants that produce extant structure of the universe, problem of the continuity or temporalization of consciousness, phenomenology of the consciousness of internal time, Husserlian flux, “the time-constituting flow as absolute subjectivity.”, structurality of consciousness, flux of a Humean order, pure engaged subject, readiness-to-hand, modes of encounter (Heidegger), 'bundle of impressions' , time consciousness, bounds for the quantity of information, irreversible noise processes, quantum computing and probability, bulk fault-tolerant quantum information processing, surface code quantum computing, Levi strauss paradox, universe signified long before we began to know that what is signifying, outside penetrates and thus determines the inside” (derrida 1988, 152), logic of excision in accounts of generative systems, ontologically permeable boundary between self and non-self, extended cognition, shared forms of cognition that distinguish humans from non-humans, grammatical composition and reflectivity as simulacra, sense of “speculation”, “untimely becomings”, swirls in remnants of big bang, twist e modes into b modes by gravitational lensing, b modes from inflation are caused by gravitational waves, “speculative posthumanism.”, transhumanists dialectics, “the technological singularity,”, subject and object would ………..be indissociably related (Meillassoux 2006)., “correlationism,”, “posthuman impasse.”, singularity is formally analogous to Kant’s thing-in-itself, epistemic action, demands spread of epistemic credit, cyborgian thinking erases the animate/inanimate distinction” (Hayles 1999, 84)., “cyborg manifesto” gestures beyond the deconstructive obsession with the divided subject (Haraway 1989), relative invariance of interpretation over contexts. The full paper: http://www.iiste.org/PDFshare/APTA-PAGENO-138423-143734.pdf

Advances in physics theories and applications•Jan 1, 2013•0 citations

Quantum Computation, Decoherence, Einselection, Quantum Chaos And Random Matrix Theory, Chaos, Quantum Recurrences, Many-Body Quantum Chaos, Signatures Of Chaos In Ballistic Transport And Other Topics Of Interest And Corporation: Gesamtkunstwerk But Tempu

K.N.P. Kumar, B S Kiranagi, C.J. Prabhakara +2 more

Acumen, apprehensional - argumentation, bounds-comprehension, dialectics-discernment, generalizational induction, inferential intellect, antecedental argument, Determinantal end, Vindicational exposition, manifestational attestation, generalizational syllogisms, argumentational assertion, case, claim, contention, debate, defense, discussion, exchange, expostulational grounds of systems representative of an d constinutionalised with Response To The 'Insufficiency Of The Faculties Of Perception', A Means To Address 'Reality' Or Things Which 'Do Not Explicitly Strike Our Sense Or Consciousness' (Ibid, 418)::In Harmonia Progression: Progression In Harmony, Infinite Information Due To Permutations And Combinations Of Anagrammatic Mind: Gnotum Per Æque Ignotum, Meaning "The Unknown By The Equally Unknown"(My Interpretation), Euclid’s Space Is Transformed In To Topological Space By An Act Of Perception: Euclid’s Space Is Transformed In To Topological Space: Eluceat Omnibus Lux: Let The Light Shine Out From All, Quantum Origins Of The Classical: Aièn Aristeúein:“Ever To Excel”, Born’s Rules And To Reduced Density Matrices: Extra Territorium Jus Dicenti Impune Non Paretur: Admistration Of Justice Outside Jurisdiction Shall Be Disobeyed, Chaotic Dirac Billiard :Expressio Unius Est Exclusio Alterius: Expression Of The One Is The Exclusion Of The Other, Quantum Motion In Chaotic And Regular Systems: Exegi Monumentum Aere Perennius: Reared A Monument More Enduring Than Bronze, Universal Quantum Signatures Of Chaos: Ex Vulgus Scientia: From Crowd, Knowledge, Nuclear Shell Model: Exceptio Firmat (Or Probat) Regulam In Casibus Non Exceptis: Exception Confirms The Rule In Cases Which Are Not Excepted, Quantum Chaos On Graphs: Ex Scientia Vera: From Knowledge Truth, Quantum Chaos And Quantum Computing: Ex Turpi Causa Non Oritur Actio :From A Dishonorable Cause An Action Does Not Arise, Exponential Instability =Continuous (Frequency) Fourier Spectrum Of Motion : De Jure Belli Ac Pacis (English: On The Law Of War And Peace, Discreteness Of The Phase Space: Et Haec Quidem Quae Iam Diximus, Locum Aliquem Haberent Etiamsi Daremus, Quod Sine Summo Scelere Dari Nequit, Non Esse Deum, Aut Non Curari Ab Eo Negotia Humana: There Is No God, Or That The Affairs Of Men Are Of No Concern To Him, Regimes For Fidelity Decay: Esse Quam Videri :"To Be, Rather Than To Seem (To Be)", Time Evolution Is Measured By A Series Of Independent Measurements: The full paper: http://www.iiste.org/PDFshare/APTA-PAGENO- 180815-185146.pdf

Advances in physics theories and applications•Jan 1, 2013•0 citations

Mind, Matter and Quantum Mechanics (2nd edition)

G. Mahler

Quantum mechanics is usually defined in terms of some loosely connected axioms and rules. Such a foundation is far from the beauty of, e.g., the `principles' underlying classical mechanics. Motivated, in addition, by notorious interpretation problems, there have been numerous attempts to modify or `complete' quantum mechanics. A first attempt was based on so-called hidden variables; its proponents essentially tried to expel the non-classical nature of quantum mechanics. More recent proposals intend to complete quantum mechanics not within mechanics proper but on a `higher (synthetic) level'; by means of a combination with gravitation theory (R Penrose), with quantum information theory (C M Caves, C A Fuchs) or with psychology and brain science (H P Stapp). I think it is fair to say that in each case the combination is with a subject that, per se , suffers from a very limited understanding that is even more severe than that of quantum mechanics. This was acceptable, though, if it could convincingly be argued that scientific progress desperately needs to join forces. Quantum mechanics of a closed system was a beautiful and well understood theory with its respective state being presented as a point on a deterministic trajectory in Liouville space---not unlike the motion of a classical N -particle system in its 6N -dimensional phase-space. Unfortunately, we need an inside and an outside view, we need an external reference frame, we need an observer. This unavoidable partition is the origin of most of the troubles we have with quantum mechanics. A pragmatic solution is introduced in the form of so-called measurement postulates: one of the various incompatible properties of the system under consideration is supposed to be realized (i.e. to become a fact, to be defined without fundamental dispersion) based on `instantaneous' projections within some externally selected measurement basis. As a result, the theory becomes essentially statistical rather than deterministic; furthermore there is an asymmetry between the observed and the observing. This is the point where consciousness may come in. Complemented by an introduction and several appendices, Henry Stapp's book consists essentially of three parts: theory, implications, and new developments. The theory part gives a very readable account of the Copenhagen interpretation, some aspects of a psychophysical theory, and, eventually, hints towards a quantum foundation of the brain--mind connection. The next part, `implications', summarizes some previous attempts to bridge the gap between the working rules of quantum mechanics and their possible consequences for our understanding of this world (Pauli, Everett, Bohm, Heisenberg). The last section, `new developments', dwells on some ideas about the conscious brain and its possible foundation on quantum mechanics. The book is an interesting and, in part, fascinating contribution to a field that continues to be a companion to `practical' quantum mechanics since its very beginning. It is doubtful whether such types of `quantum ontologies' will ever become (empirically) testable; right now one can hardly expect more than to be offered some consistent `grand picture', which the reader may find more or less acceptable or even rewarding. Many practicing quantum physicists, though, will remain unimpressed. The shift from synthetic ontology to analytic ontology is the foundation of the present work. This means that fundamental wholes are being partitioned into their ontologically subordinate components by means of `events'. The actual event, in turn, is an abrupt change in the Heisenberg state describing the quantum universe. The new state then defines the tendencies associated with the next actual event. To avoid infinite regression in terms of going from one state of tendencies to the next, consciousness is there to give these events a special `feel', to provide a status of `intrinsic actuality'. The brain of an alert human observer is similar in an important way to a quantum detection device: it can amplify small signals to large macroscopic effects. On the other hand, actual events are not postulated to occur exclusively in brains. They are more generally associated with the formation of records. Records are necessarily part of the total state of the universe: it is obvious that the state of the universe cannot undergo a Schrödinger dynamics and at the same time record its own history. `The full universe consists therefore of an exceedingly thin veneer of relatively sluggish, directly observable properties resting on a vast ocean or rapidly fluctuating unobservable ones.' The present ideas also bear on how the world should be seen to develop. While conventional cosmology encounters problems as to how to define the intial conditions, which would enter the governing equations of motion, here `the boundary conditions are set not at some initial time, but gradually by a sequence of acts that imposes a sequence of constraints. After any sequence of acts there remains a collection of possible worlds, some of which will be eliminated by the next act.' Connected with those acts is `meaning': there has always been some speculation about the special significance of local properties in our understanding of the world. One could argue that correlations (even the quantum correlations found, e.g., in the EPR-experiments) were as real as anything else. But also Stapp stresses the special role of locality: the `local observable properties, or properties similar to them are the natural, and perhaps exclusive, carriers of meaning in the quantum universe. From this point of view the quantum universe tends to create meaning.' This sounds like an absolute concept: meaning not with respect to something else, but defined intrinsically---not easy to digest. The role of consciousness in the developing quantum universe requires more attention. `The causal irrelevance of our thoughts within classical physics constitutes a serious deficiency of that theory, construed as a description of reality.' This is taken to be entirely different within quantum mechanics. `The core idea of quantum mechanics is to describe our activities as knowledge-seeking and knowledge-using agents.' `21st century science does not reduce human beings to mechanical automata. Rather it elevates human beings to agents whose free choices can, according to the known laws, actually influence their behaviour.' An example with respect to perception is discussed: `Why, when we look at a triangle, do we experience three lines joined at three points and not some pattern of neuron firings?' The brain `does not convert an actual whole triangle into some jumbled set of particle motions; rather it converts a concatenation of separate external events into the actualization of some single integrated pattern of neural activity that is congruent to the perceived whole triangle.' How convincing is this proposal? It is hard to tell. I think Henry Stapp did a good job, but there are tight limitations to any such endeavour. Quantum mechanics is often strange indeed, but it also gives rise to our classical world around us. For the emergence of classicality jumps and measurement projections (the basic phenomena connected with those fundamental events of choice) are not needed. Therefore, I doubt whether the explanation of the evolution of our world really allows (or requires) that much free choice. On the other hand, most scientist will agree that empirical science was not possible without free will: we could not ask independent questions if this asking was part of a deterministic trajectory. The fact that the result of a quantum measurement is indeterminate (within given probabilities) does certainly not explain free will. How about the type of measurment? The experimentalist will have to assume that he can select the pertinent observable within some limits. But given a certain design the so-called pointer basis (producing stable measurement results) is no longer a matter of free choice. `The main theme of classical physics is that we live in a clocklike universe.' Today it is often assumed that the universe was a big (quantum-) computer or a cellular automaton. Many would be all too happy to leave that rather restrictive picture behind. But where to go? Stapp suggests giving consciousness a prominent role: `The most profound alteration of the fundamental principles was to bring consciousness of human beings into the basic structure of the physical theory.' How far we are able to go in this direction will depend on the amount of concrete research results becoming available to support this view.

Journal of Physics A Mathematical and General•Jun 17, 2004•4 citations

Held/Schöningh: Die Bohr‐Einstein‐Debatte. Quantenmechanik und physikalische Wirklichkeit/Schwab: Managementwissen für Ingenieure/Wachter/Hoeber: Repetitorium Theoretische Physik/Gramß: Non‐Standard Computation/Holton: Einstein, die Geschichte und andere Leidenschaften/Leisi: Klassische Physik. Band I: Mechanik, Band II: Elektromagnetismus und Wärme/Weberruß: Quantenphysik im Überblick/Cushing: Philosophical Concepts in Physics. The Historical Relation between Philosophy and Scientific Theories/Zinth/Körner: Physik III: Optik, Quantenphänomene und Aufbau der Atome/WinSTAT für Excel: Entwicklung und Vertrieb: R. Fitch Software, Lindengärten 5

Reinhold A. Bertlmann, Dieter Röß, Norbert Dragon +8 more

Das Wirkliche ist uns nicht gegeben, sondern aufgegeben (nach Art eines Rätsels).Diesen Ausspruch Einsteins hat der Autor als treffendes Leitmotiv für sein Buch gewählt.Geht es doch in der berühmten Bohr-Einstein-Debatte (1927 -1935), die sicherlich eine der wichtigsten und faszinierendsten in der Geschichte der Wissenschaft war, tatsächlich um die zentrale Frage: Was ist die Wirklichkeit?Einstein, der Realist, bedacht darauf, daß jedes Element der physikalischen Realität ein Gegenstück in der physikalischen Theorie haben muß, betrachtete die Quantenmechanik bekanntermaßen als unvollständig.Bohr hingegen, Einsteins Realitätsbegriff kritisierend, vertrat die Meinung, daß die quantenmechanische Beschreibung der Wirklichkeit sehr wohl vollständig ist.Sein Schlüsselbegriff war dabei die Komplementarität, die die gegenseitige Ausschließung und gemeinsame Ergänzung der quantenmechanischen Beschreibungsarten (z.B. Welle-Teilchen) beinhaltet.

Physikalische Blätter•Apr 1, 1999•1 citation

The dance of the mind: physique et métaphysique chez Gilles Deleuze et David Bohm = The dance of the mind: physics and metaphysics in Gilles Deleuze and David Bohm

Alberto Gualandi

Over and above differences in terminology and cultural background, we try to show that the quantum physicist, David Bohm (Wilkes-Barre 1917 – London 1992), and poststructuralist philosopher, Gilles Deleuze (Paris 1925 – Paris 1995), shared a common aim in thought: to replace the classical (mechanistic) image of reality, which is still dominant in our time, with a metaphysics finally in agreement with the concepts and results of relativity, quantum mechanics and contemporary biology. For these two thinkers, the world of things that are well individuated in space and time, and ordered according to mechanical relations of cause and effect, are nothing but the momentary expression of an “undivided wholeness in flowing movement” that constitutes its true ontological ground. By means of this new metaphysics, the world of daily experience and classical science appears as the explicit manifestation or development of implicate order that undivided wholeness contains virtually in itself at deeper and deeper levels of envelopment and imbrication. The explicit world (of classical science and daily experience) is the result of a process of repetition, deceleration and temporal stabilization, triggered by the interaction of our measuring instruments – technical devices, sensory organs and motors, a priori forms and categories of the understanding – with moving wholeness, the thinking and observing subject of which represents a momentary and partial reflection rather than a solitary and autonomous fragment. By criticizing the classical image of the correspondence/adequation of being and thought, Bohm and Deleuze show that the thought seeking to grasp this wholeness in flowing movement inevitably interacts with it – by modifying, recreating and accomplishing it in one direction rather than another. Thought thus resembles a dance that tries to harmonize with the universal flux that generates and carries it away in a single movement with matter

•Jan 1, 2017•0 citations

The Quantum Paradigm and Challenging the Objectivity Assumption

George Weissmann, Cynthia Sue Larson

Most interpretations of quantum theory fail to provide a fundamental, complete, self-consistent account of nature describing physical reality itself, as opposed to merely yielding predictions about results of experiments and observations. A paradigm providing a self-consistent foundation for quantum theory and a description of the reality it refers to, generalized to a worldview, is a Quantum Paradigm, where ‘paradigm' is defined as structure of experiential reality. We assert that the fundamental obstruction in the quest for a quantum paradigm is the assumption of objectivity. The subject-object distinction, drawn within experience, has within the natural sciences degenerated into a dichotomy-an absolute split into separate realms-with scientists adopting the classical paradigm where the object pole of experience ("objective reality") can be studied independently from the subject pole ("the experiencer"), with a presupposition that this procedure yields a fundamental description of nature. In fact, the subjective is often eliminated altogether as a fundamental category, and reduced to an epiphenomenon of objective processes. We claim this objectivity assumption precludes a full comprehension and a paradox-free formulation of quantum theory. By challenging this presupposition, i.e. leaving the question open, a coherent understanding of quantum nature falls naturally into place, providing appropriate foundation for quantum theory and an associated world-view. The resulting Quantum Paradigm is "realist" in the sense that it provides a description of what is actually happening: namely the arena of all happening is Mind or Consciousness-from which mind and matter, subject and object, individual and collective, and time and space co-dependently arise. The subject matter of quantum theory then becomes the fundamental mind-function of distinction ("measurement"), resulting in information and its statistical correlations. The message of quantum mechanics is surprising: the basic components of objects-the particles, electrons, quarks, etc.-cannot be thought of as ‘self-existent'. The reality that they, and hence all objects, are components of is ‘empirical reality', of experience."The universe begins to look more like a great thought than a great machine."-James Jeans Anomalous phenomena such as ESP and psychokinesis, collective consciousness, and synchronicity that are considered impossible in the context of the classical paradigm, fit naturally in, and can in turn provide evidence for the Quantum Paradigm. Spirituality and science are shown to be complementary approaches referring to the same reality, Mind, while each discipline retains its integrity. The Quantum Paradigm can be intellectually comprehended, as well as embodied: one can live in quantum reality. A good metaphor for this is "life as a dream": with no "real" objects as distinguished from experienced objects. Experience is "empty" of self-nature in the Buddhist sense, with everything interconnected and co-dependently arising. Experiencing the world by "embodying the Quantum Paradigm" is transformative, healing, and an antidote to alienation resulting from embodying the classical paradigm. Embodying the Quantum Paradigm and living in the Oneness of all creation can help humanity-increasingly lost in the materialism and individualism reinforced by our embodiment of the classical paradigm-and restore intimate connection and harmony with Spirit, Nature and fellow humans; we need such a transformation to survive and thrive in our technological society.

Cosmos and history•Mar 25, 2017•2 citations
Consideration to traditional notions of space and time as unifying forms imposed by the subject is a phenomenon that had had ramifications of bewildering flux of ideas and tentative thought provoking questions. Pure difference is non-spatio-temporal; it is an idea, what Deleuze calls "the virtual". Absorbing, alluring, appealing, beguiling, captivating, compelling, cultivated- discerning, assumption-axiom, base, canon-cause, criterion-exigent formula, fundamental generalization , ground- guide, maxim-origin, postulate precept, principium, proposal-proposition, reason- regulation, rule- source, theorem- truth stirring, thought-provoking. (The coinage refers to Proust's definition of what is constant in both the past and the present: aboveboard, actual, artless, bona fide, candid fooling trustworthy, twenty-four carat, unaffected, undesigning, undissembled, unfeigned, unpretentious, up-front, wholehearted "real without being actual, ideal without being abstract. While Deleuze's virtual ideas superficially resemble Plato’s forms and Kant's ideas of pure reason, they are neither originals nor models, nor do they transcend possible experience; instead they are the conditions of actual experience, metempsychosis, regeneration, reincarnation, rejuvenation, renaissance, renewal, resurrection, revivification of the internal difference in it. "The concept they [the conditions] form is identical to its object." A Deleuzean idea or concept of difference is therefore not a wraith-like abstraction of an experienced thing, it is a real system of differential relations that creates actual spaces, times, and sensations... Such a help for people in need help you wash away all sins perpetrated for it is with servicemen shall be able to obliterate and obfuscate sins. Remember a minister shining shoes at Delhi temple is a exemplar absorbing, affecting, alluring, amusing, arrestingly attractive, beautiful, captivating, charismatic, compelling, curious, delightful, elegant, enchantingly engaging, engrossingly enthralling, entrancingly exceptional, exotic, fascinating, fine, graciously gripping ,impressively intriguing, pleasurably prepossessing, provocative, readable, refreshing, riveting, stimulatingly stirring, , thought-provoking, unusual, winning illustration. Transcendental empiricism, transcendental idealism, experience address, adjuration, application, imploration, importunity, invocation, overture, solicitation, supplication only makes sense when organized by forms of sensibility (namely, space and time) and intellectual categories (such as causality). Assuming the content of these forms and categories to be qualities of the world as it exists independently of our perceptual access, according to Kant, spawns seductive but senseless metaphysical beliefs (for example, extending the concept of causality beyond possible experience results in unverifiable speculation about a first cause).Deleuze inverts the Kantian arrangement: experience exceeds our concepts by presenting novelty, and this raw experience of difference actualizes an idea, unfettered by our prior categories, forcing us to invent new ways of thinking (see below, Epistemology) Which Address, adjure, advance, apply, , beseech, , entreat, hit on, implore, importune, petition, plead, urge transcendental empiricism and idealism in many a philosophical theories. Singularities of the various philosophical works escapes and all that often remains is the critical discourse itself, reassured of its methodological approach and able to reassert its foundational principles. Aestheticism remains a troubled term diacritic, diagnostic; discrete in current parlance it already comes loaded with the baggage of the ‘philistine controversy’ which first emerged in an exchange emblematic- especial, essentially exclusive in its thematic and discursive form. Hegel was the precursor, proponent, primogeniture, and progenitor of the idea that philosophy of mind begins with the consideration of the individual, or subjective, mind. It is soon perceived, however, that individual, or subjective, mind is only the first stage, the in-itself stage, of mind. The next stage is objective mind, or mind objectified in law, morality, and the State. This is mind in the condition of out-of-itself. There follows the condition of absolute mind, the state in which mind rises above all the limitations of nature and institutions, and is subjected to itself alone in art, religion, and philosophy, for the essence of mind is freedom, and its development must consist in breaking away from the restrictions imposed on it in it otherness by nature and human institutions. We give a concatenated model of the factors that are explained above in the mathematical model what with elements of Schrödinger’s equation, Option Prices, Multi equilibria, some nuggets from Hawking’s and Penrose’s Nature of space and time, Black Scholes theory, Options, Neuroscientific theories in the behavioural pattern of circumspection and jurisprudence and discretion, Dark Energy sewed and weaved in the diaspora. Lancan formidably posits his ideas with much dexterity and exceptional- exemplary, magnificent- meritorious , sterling- striking with a sense of astute truculence, contrary- contrasting, diverse- incommensurable, discrepant- disparate (1) a (pre-) ontology of the subject arrived at via the elaboration and refinement of Freud's theories, which he submits to a logical and finicky, fussy- individualizing mathematical formalization, in order to ensure their pertinence and transmissibility; (2) an epistemology in which psychoanalysis operates as a reflective link repo-sitioning the humanities and hard sciences, a repositioning that results in an ethics of singularity itself raisin g questions whether we are living in a singularity itself Lacan's theory, replaces Freud's ego agency. Its contents are the 'signifieds', that is significations and representations produced by the ego processes of identification and projection on the objects of the world. As such, it is always built between two poles, the ego itself and its mirror-image, the other (little ?). The imaginary order is in charge of actualizing repression powerful, preeminent, and prominent; it has to be assimilated to what has been known before psychoanalysis as 'reality', which is grasped by Lacan as an imaginary construct. Hence, imaginary reality has to be differentiated in principle from the Real, which is the locus of meaning and truth as opposed to significations belonging to and consisting in the imaginary order. The imaginary order is subordinated to the Symbolic order, the Other (capital O-See Deleuze), by an absolute determinism: the chain of signifiers is the determinant that will organise the significance and representations carried by the imaginary order. Early on, Lacan defined the orders as mathematical sets. The imaginary order would be the set comprising all the representations of an individual as he or she shares them with his or her group, community, ethnicity, nation, etc. As such, the imaginary order defines a subject's particularity, through which he identifies himself as part of a immanent- implicit, distinctive- elementary group. Abstraction- generalization, sweeping statement, blanket universality, conjecture- deducement, ratiocinational conclusion of all the foregoing ideas and those mentioned in the section wise preferences is what is presented here both literally and mathematically. Dead man does not see. It is consciousness that does the work of all sensory organs. Consciousness of universe is the beginning and loss of consciousness is the end. Notwithstanding what is said in the foregoing, information is not at all lost as the information is contained in a burnt papers. It shall remain and act as an initial balance, for the reincarnated form. It is to be noted that the discretionary powers given to human beings are limited and this is “Karma’ .This is the indiscretion that Wall Street people did. It is indiscretion. It is Uncircumspection. Brahman –AntiBrahman agency gives predetermined choices to individuals (you can interpret the cosmic analogue as lesser gods and antigods) thus limiting the very actions to be performed and thus leading to predetermined actions. If certain axiomatic predications, postulation alcovishness, assumption-axiom, canon-cause, criterion-exigent formula, foundation, fundamental generalization , ground- guide, maxim-origin, postulate precept, principium, proposal-proposition, reason- regulation, rule- source, theorem- truth holds for the Universe, then it must also be interconnected. Spatio temporal actualization itself is a chimera. It happens only when one is alive. Presence of matter means consciousness existence itself. (Please see earlier papers). Parametric representationalitiesof modules are variant for each module and we have presented in piecemeal for the inexorable impossibility of typing of thousands of super/sub scripts’ and the concomitant concatenation problems. Intention however remains the same towards the consummation of TOE. I beg of the erudite reader to pardon me on this count. Full paper is avaialble here: www.iiste.org/PDFshare/APTA-PAGENO-63816-68631.pdf
structural compatibilities and imperative variabilities of stability analysis and Solutional behaviour of the systems is studied for the system structural properties of faint milky way, dark matter, x, enon100 experiment, artificial cognitive computers, pp and ppb collisions, Shor’s factoring algorithm, decoherence, control, and symmetry, high phi effect, motion perception, waterfall illusion, default perception, neurons' ability to react to new experiences, d-brane cosmology, pure phenomenology, Dasein as being-in-the-world, Dasein’s existence constitutes a branch-point at which it chooses a way to be, the world “with its skin off”, Cartesianism, spatiality and pure phenomenology, embodiment and thing hood, being-with, dacd derivatives and g-quadruple dna, fault-tolerant architecture, dynamical decoupling, quantum resource distribution, arbitrary quantum computations, dissipation-assisted quantum computation, constants that produce extant structure of the universe, problem of the continuity or temporalization of consciousness, phenomenology of the consciousness of internal time, Husserlian flux, “the time-constituting flow as absolute subjectivity.”, structurality of consciousness, flux of a Humean order, pure engaged subject, readiness-to-hand, modes of encounter (Heidegger), 'bundle of impressions' , time consciousness, bounds for the quantity of information, irreversible noise processes, quantum computing and probability, bulk fault-tolerant quantum information processing, surface code quantum computing, Levi strauss paradox, universe signified long before we began to know that what is signifying, outside penetrates and thus determines the inside” (derrida 1988, 152), logic of excision in accounts of generative systems, ontologically permeable boundary between self and non-self, extended cognition, shared forms of cognition that distinguish humans from non-humans, grammatical composition and reflectivity as simulacra, sense of “speculation”, “untimely becomings”, swirls in remnants of big bang, twist e modes into b modes by gravitational lensing, b modes from inflation are caused by gravitational waves, “speculative posthumanism.”, transhumanists dialectics, “the technological singularity,”, subject and object would ………..be indissociably related (Meillassoux 2006)., “correlationism,”, “posthuman impasse.”, singularity is formally analogous to Kant’s thing-in-itself, epistemic action, demands spread of epistemic credit, cyborgian thinking erases the animate/inanimate distinction” (Hayles 1999, 84)., “cyborg manifesto” gestures beyond the deconstructive obsession with the divided subject (Haraway 1989), relative invariance of interpretation over contexts. The full paper: http://www.iiste.org/PDFshare/APTA-PAGENO-138423-143734.pdf
Acumen, apprehensional - argumentation, bounds-comprehension, dialectics-discernment, generalizational induction, inferential intellect, antecedental argument, Determinantal end, Vindicational exposition, manifestational attestation, generalizational syllogisms, argumentational assertion, case, claim, contention, debate, defense, discussion, exchange, expostulational grounds of systems representative of an d constinutionalised with Response To The 'Insufficiency Of The Faculties Of Perception', A Means To Address 'Reality' Or Things Which 'Do Not Explicitly Strike Our Sense Or Consciousness' (Ibid, 418)::In Harmonia Progression: Progression In Harmony, Infinite Information Due To Permutations And Combinations Of Anagrammatic Mind: Gnotum Per Æque Ignotum, Meaning "The Unknown By The Equally Unknown"(My Interpretation), Euclid’s Space Is Transformed In To Topological Space By An Act Of Perception: Euclid’s Space Is Transformed In To Topological Space: Eluceat Omnibus Lux: Let The Light Shine Out From All, Quantum Origins Of The Classical: Aièn Aristeúein:“Ever To Excel”, Born’s Rules And To Reduced Density Matrices: Extra Territorium Jus Dicenti Impune Non Paretur: Admistration Of Justice Outside Jurisdiction Shall Be Disobeyed, Chaotic Dirac Billiard :Expressio Unius Est Exclusio Alterius: Expression Of The One Is The Exclusion Of The Other, Quantum Motion In Chaotic And Regular Systems: Exegi Monumentum Aere Perennius: Reared A Monument More Enduring Than Bronze, Universal Quantum Signatures Of Chaos: Ex Vulgus Scientia: From Crowd, Knowledge, Nuclear Shell Model: Exceptio Firmat (Or Probat) Regulam In Casibus Non Exceptis: Exception Confirms The Rule In Cases Which Are Not Excepted, Quantum Chaos On Graphs: Ex Scientia Vera: From Knowledge Truth, Quantum Chaos And Quantum Computing: Ex Turpi Causa Non Oritur Actio :From A Dishonorable Cause An Action Does Not Arise, Exponential Instability =Continuous (Frequency) Fourier Spectrum Of Motion : De Jure Belli Ac Pacis (English: On The Law Of War And Peace, Discreteness Of The Phase Space: Et Haec Quidem Quae Iam Diximus, Locum Aliquem Haberent Etiamsi Daremus, Quod Sine Summo Scelere Dari Nequit, Non Esse Deum, Aut Non Curari Ab Eo Negotia Humana: There Is No God, Or That The Affairs Of Men Are Of No Concern To Him, Regimes For Fidelity Decay: Esse Quam Videri :"To Be, Rather Than To Seem (To Be)", Time Evolution Is Measured By A Series Of Independent Measurements: The full paper: http://www.iiste.org/PDFshare/APTA-PAGENO- 180815-185146.pdf
Quantum mechanics is usually defined in terms of some loosely connected axioms and rules. Such a foundation is far from the beauty of, e.g., the `principles' underlying classical mechanics. Motivated, in addition, by notorious interpretation problems, there have been numerous attempts to modify or `complete' quantum mechanics. A first attempt was based on so-called hidden variables; its proponents essentially tried to expel the non-classical nature of quantum mechanics. More recent proposals intend to complete quantum mechanics not within mechanics proper but on a `higher (synthetic) level'; by means of a combination with gravitation theory (R Penrose), with quantum information theory (C M Caves, C A Fuchs) or with psychology and brain science (H P Stapp). I think it is fair to say that in each case the combination is with a subject that, per se , suffers from a very limited understanding that is even more severe than that of quantum mechanics. This was acceptable, though, if it could convincingly be argued that scientific progress desperately needs to join forces. Quantum mechanics of a closed system was a beautiful and well understood theory with its respective state being presented as a point on a deterministic trajectory in Liouville space---not unlike the motion of a classical N -particle system in its 6N -dimensional phase-space. Unfortunately, we need an inside and an outside view, we need an external reference frame, we need an observer. This unavoidable partition is the origin of most of the troubles we have with quantum mechanics. A pragmatic solution is introduced in the form of so-called measurement postulates: one of the various incompatible properties of the system under consideration is supposed to be realized (i.e. to become a fact, to be defined without fundamental dispersion) based on `instantaneous' projections within some externally selected measurement basis. As a result, the theory becomes essentially statistical rather than deterministic; furthermore there is an asymmetry between the observed and the observing. This is the point where consciousness may come in. Complemented by an introduction and several appendices, Henry Stapp's book consists essentially of three parts: theory, implications, and new developments. The theory part gives a very readable account of the Copenhagen interpretation, some aspects of a psychophysical theory, and, eventually, hints towards a quantum foundation of the brain--mind connection. The next part, `implications', summarizes some previous attempts to bridge the gap between the working rules of quantum mechanics and their possible consequences for our understanding of this world (Pauli, Everett, Bohm, Heisenberg). The last section, `new developments', dwells on some ideas about the conscious brain and its possible foundation on quantum mechanics. The book is an interesting and, in part, fascinating contribution to a field that continues to be a companion to `practical' quantum mechanics since its very beginning. It is doubtful whether such types of `quantum ontologies' will ever become (empirically) testable; right now one can hardly expect more than to be offered some consistent `grand picture', which the reader may find more or less acceptable or even rewarding. Many practicing quantum physicists, though, will remain unimpressed. The shift from synthetic ontology to analytic ontology is the foundation of the present work. This means that fundamental wholes are being partitioned into their ontologically subordinate components by means of `events'. The actual event, in turn, is an abrupt change in the Heisenberg state describing the quantum universe. The new state then defines the tendencies associated with the next actual event. To avoid infinite regression in terms of going from one state of tendencies to the next, consciousness is there to give these events a special `feel', to provide a status of `intrinsic actuality'. The brain of an alert human observer is similar in an important way to a quantum detection device: it can amplify small signals to large macroscopic effects. On the other hand, actual events are not postulated to occur exclusively in brains. They are more generally associated with the formation of records. Records are necessarily part of the total state of the universe: it is obvious that the state of the universe cannot undergo a Schrödinger dynamics and at the same time record its own history. `The full universe consists therefore of an exceedingly thin veneer of relatively sluggish, directly observable properties resting on a vast ocean or rapidly fluctuating unobservable ones.' The present ideas also bear on how the world should be seen to develop. While conventional cosmology encounters problems as to how to define the intial conditions, which would enter the governing equations of motion, here `the boundary conditions are set not at some initial time, but gradually by a sequence of acts that imposes a sequence of constraints. After any sequence of acts there remains a collection of possible worlds, some of which will be eliminated by the next act.' Connected with those acts is `meaning': there has always been some speculation about the special significance of local properties in our understanding of the world. One could argue that correlations (even the quantum correlations found, e.g., in the EPR-experiments) were as real as anything else. But also Stapp stresses the special role of locality: the `local observable properties, or properties similar to them are the natural, and perhaps exclusive, carriers of meaning in the quantum universe. From this point of view the quantum universe tends to create meaning.' This sounds like an absolute concept: meaning not with respect to something else, but defined intrinsically---not easy to digest. The role of consciousness in the developing quantum universe requires more attention. `The causal irrelevance of our thoughts within classical physics constitutes a serious deficiency of that theory, construed as a description of reality.' This is taken to be entirely different within quantum mechanics. `The core idea of quantum mechanics is to describe our activities as knowledge-seeking and knowledge-using agents.' `21st century science does not reduce human beings to mechanical automata. Rather it elevates human beings to agents whose free choices can, according to the known laws, actually influence their behaviour.' An example with respect to perception is discussed: `Why, when we look at a triangle, do we experience three lines joined at three points and not some pattern of neuron firings?' The brain `does not convert an actual whole triangle into some jumbled set of particle motions; rather it converts a concatenation of separate external events into the actualization of some single integrated pattern of neural activity that is congruent to the perceived whole triangle.' How convincing is this proposal? It is hard to tell. I think Henry Stapp did a good job, but there are tight limitations to any such endeavour. Quantum mechanics is often strange indeed, but it also gives rise to our classical world around us. For the emergence of classicality jumps and measurement projections (the basic phenomena connected with those fundamental events of choice) are not needed. Therefore, I doubt whether the explanation of the evolution of our world really allows (or requires) that much free choice. On the other hand, most scientist will agree that empirical science was not possible without free will: we could not ask independent questions if this asking was part of a deterministic trajectory. The fact that the result of a quantum measurement is indeterminate (within given probabilities) does certainly not explain free will. How about the type of measurment? The experimentalist will have to assume that he can select the pertinent observable within some limits. But given a certain design the so-called pointer basis (producing stable measurement results) is no longer a matter of free choice. `The main theme of classical physics is that we live in a clocklike universe.' Today it is often assumed that the universe was a big (quantum-) computer or a cellular automaton. Many would be all too happy to leave that rather restrictive picture behind. But where to go? Stapp suggests giving consciousness a prominent role: `The most profound alteration of the fundamental principles was to bring consciousness of human beings into the basic structure of the physical theory.' How far we are able to go in this direction will depend on the amount of concrete research results becoming available to support this view.
Held/Schöningh: Die Bohr‐Einstein‐Debatte. Quantenmechanik und physikalische Wirklichkeit/Schwab: Managementwissen für Ingenieure/Wachter/Hoeber: Repetitorium Theoretische Physik/Gramß: Non‐Standard Computation/Holton: Einstein, die Geschichte und andere Leidenschaften/Leisi: Klassische Physik. Band I: Mechanik, Band II: Elektromagnetismus und Wärme/Weberruß: Quantenphysik im Überblick/Cushing: Philosophical Concepts in Physics. The Historical Relation between Philosophy and Scientific Theories/Zinth/Körner: Physik III: Optik, Quantenphänomene und Aufbau der Atome/WinSTAT für Excel: Entwicklung und Vertrieb: R. Fitch Software, Lindengärten 5
Das Wirkliche ist uns nicht gegeben, sondern aufgegeben (nach Art eines Rätsels).Diesen Ausspruch Einsteins hat der Autor als treffendes Leitmotiv für sein Buch gewählt.Geht es doch in der berühmten Bohr-Einstein-Debatte (1927 -1935), die sicherlich eine der wichtigsten und faszinierendsten in der Geschichte der Wissenschaft war, tatsächlich um die zentrale Frage: Was ist die Wirklichkeit?Einstein, der Realist, bedacht darauf, daß jedes Element der physikalischen Realität ein Gegenstück in der physikalischen Theorie haben muß, betrachtete die Quantenmechanik bekanntermaßen als unvollständig.Bohr hingegen, Einsteins Realitätsbegriff kritisierend, vertrat die Meinung, daß die quantenmechanische Beschreibung der Wirklichkeit sehr wohl vollständig ist.Sein Schlüsselbegriff war dabei die Komplementarität, die die gegenseitige Ausschließung und gemeinsame Ergänzung der quantenmechanischen Beschreibungsarten (z.B. Welle-Teilchen) beinhaltet.
Over and above differences in terminology and cultural background, we try to show that the quantum physicist, David Bohm (Wilkes-Barre 1917 – London 1992), and poststructuralist philosopher, Gilles Deleuze (Paris 1925 – Paris 1995), shared a common aim in thought: to replace the classical (mechanistic) image of reality, which is still dominant in our time, with a metaphysics finally in agreement with the concepts and results of relativity, quantum mechanics and contemporary biology. For these two thinkers, the world of things that are well individuated in space and time, and ordered according to mechanical relations of cause and effect, are nothing but the momentary expression of an “undivided wholeness in flowing movement” that constitutes its true ontological ground. By means of this new metaphysics, the world of daily experience and classical science appears as the explicit manifestation or development of implicate order that undivided wholeness contains virtually in itself at deeper and deeper levels of envelopment and imbrication. The explicit world (of classical science and daily experience) is the result of a process of repetition, deceleration and temporal stabilization, triggered by the interaction of our measuring instruments – technical devices, sensory organs and motors, a priori forms and categories of the understanding – with moving wholeness, the thinking and observing subject of which represents a momentary and partial reflection rather than a solitary and autonomous fragment. By criticizing the classical image of the correspondence/adequation of being and thought, Bohm and Deleuze show that the thought seeking to grasp this wholeness in flowing movement inevitably interacts with it – by modifying, recreating and accomplishing it in one direction rather than another. Thought thus resembles a dance that tries to harmonize with the universal flux that generates and carries it away in a single movement with matter
Most interpretations of quantum theory fail to provide a fundamental, complete, self-consistent account of nature describing physical reality itself, as opposed to merely yielding predictions about results of experiments and observations. A paradigm providing a self-consistent foundation for quantum theory and a description of the reality it refers to, generalized to a worldview, is a Quantum Paradigm, where ‘paradigm' is defined as structure of experiential reality. We assert that the fundamental obstruction in the quest for a quantum paradigm is the assumption of objectivity. The subject-object distinction, drawn within experience, has within the natural sciences degenerated into a dichotomy-an absolute split into separate realms-with scientists adopting the classical paradigm where the object pole of experience ("objective reality") can be studied independently from the subject pole ("the experiencer"), with a presupposition that this procedure yields a fundamental description of nature. In fact, the subjective is often eliminated altogether as a fundamental category, and reduced to an epiphenomenon of objective processes. We claim this objectivity assumption precludes a full comprehension and a paradox-free formulation of quantum theory. By challenging this presupposition, i.e. leaving the question open, a coherent understanding of quantum nature falls naturally into place, providing appropriate foundation for quantum theory and an associated world-view. The resulting Quantum Paradigm is "realist" in the sense that it provides a description of what is actually happening: namely the arena of all happening is Mind or Consciousness-from which mind and matter, subject and object, individual and collective, and time and space co-dependently arise. The subject matter of quantum theory then becomes the fundamental mind-function of distinction ("measurement"), resulting in information and its statistical correlations. The message of quantum mechanics is surprising: the basic components of objects-the particles, electrons, quarks, etc.-cannot be thought of as ‘self-existent'. The reality that they, and hence all objects, are components of is ‘empirical reality', of experience."The universe begins to look more like a great thought than a great machine."-James Jeans Anomalous phenomena such as ESP and psychokinesis, collective consciousness, and synchronicity that are considered impossible in the context of the classical paradigm, fit naturally in, and can in turn provide evidence for the Quantum Paradigm. Spirituality and science are shown to be complementary approaches referring to the same reality, Mind, while each discipline retains its integrity. The Quantum Paradigm can be intellectually comprehended, as well as embodied: one can live in quantum reality. A good metaphor for this is "life as a dream": with no "real" objects as distinguished from experienced objects. Experience is "empty" of self-nature in the Buddhist sense, with everything interconnected and co-dependently arising. Experiencing the world by "embodying the Quantum Paradigm" is transformative, healing, and an antidote to alienation resulting from embodying the classical paradigm. Embodying the Quantum Paradigm and living in the Oneness of all creation can help humanity-increasingly lost in the materialism and individualism reinforced by our embodiment of the classical paradigm-and restore intimate connection and harmony with Spirit, Nature and fellow humans; we need such a transformation to survive and thrive in our technological society.