The discoveries in the region of quantum physics definitely indicate on the existence of the immaterial universe, does not available for perception of our senses and scientific instruments, and the presence of pre-existing information-power canvas in the basis of every living organism. Thus quantum nonlocality is, perhaps, the manifestation of the properties of the very peculiar level of the organization of matter, of so-called thin world (or of the canvas), which we are unsuccessfully are looking for around and in all: in the inexplicably reasonable, orderly, harmonious, symmetrical and in an animate… So-called psychics almost unmistakable by the photograph able to distinguish people living and the dead. And one must admit it is an established fact. What are the causal or informational connection may exist between the human (as living matter) and of non living copy (photograph) of this person, living or dead? Photo (holography) there is physic-chemical process of saving the image of object (or of other biophysical parameters) on the remoted carrier (film) by means of quantum teleportation of particles (photons). The psychic, in known sense, is a quantum observer having abilities to carry out the decoherence of the quantum states.
The discoveries in the region of quantum physics definitely indicate on the existence of the immaterial universe, does not available for perception of our senses and scientific instruments, and the presence of pre-existing information-power canvas in the basis of every living organism. Thus quantum nonlocality is, perhaps, the manifestation of the properties of the very peculiar level of the organization of matter, of so-called thin world (or of the canvas), which we are unsuccessfully are looking for around and in all: in the inexplicably reasonable, orderly, harmonious, symmetrical and in an animate… So-called psychics almost unmistakable by the photograph able to distinguish people living and the dead. And one must admit it is an established fact. What are the causal or informational connection may exist between the human (as living matter) and of non living copy (photograph) of this person, living or dead? Photo (holography) there is physic-chemical process of saving the image of object (or of other biophysical parameters) on the remoted carrier (film) by means of quantum teleportation of particles (photons). The psychic, in known sense, is a quantum observer having abilities to carry out the decoherence of the quantum states.
The findings of physics at the beginning of the last century have caused a revolutionary change in our commonly accepted view of the world. Because of their seemingly paradoxical features the philosophical consequences of the new insights, however, were never really adopted by the scientific community despite the quite apparent and far-reaching technical innovations they enabled. The new so-called „quantum“ physics revealed that the world at its foundation is no longer the familiar, tangible (thing-like) reality but rather a holistic immaterial „gestalt“: pure „interconnectedness“, inseparable „potentiality“. Its evolution in time does not follow from strictly determined laws but is only guided by certain inherent tendencies exhibited in terms of definite probabilities for possible material-energetic realizations. Generally these realizations recover the appearance of the familiar classical world as an objective reality with rigorous dynamic laws. In contrast to the old world view, where matter, consisting of discrete, constant building blocks, ranks first, and its various forms result secondarily from different law-determined arrangements of these building blocks, the situation in the modern view is turned around: Relationship or „gestalt“ or „information“ is now more fundamental and substance or matter/energy appears subsequently as an as-if phenomenon on the macroscopic level. The new world view sets limits to knowledge and the related science on principle. It proves to be very powerful because it establishes bridges between all disciplines and hitherto conflicting paradigms and descriptions. In particular in this more open framework the non-living and living phenomena (including the human species) no longer appear as basically different, but as two different structures of the same immaterial essence, relating respectively to static stable and static instable (highly sensitive), but dynamically stabilised (homeostatic) configurations. In such a „basically alive“ world biology and medicine, therefore, have to accept that logistically the immaterial, information-type (“spiritual“) software in the background becomes more important than the (physical) hardware being guided by it. The well-known difficulty of complementary medicine – and in particular of homeopathy with its impressive healing record – to explain its experience in the language of the old science, based on substances and a mechanistic dynamic, may thus be resolved within the more open and flexible framework of modern „science“, in which knowledge has a more open meaning (due to basic indeterminism) offering many more dimensions for healing to the devoted healer. The observation of a highly diversified filigree crystalline structure of (liquid) water, as demonstrated by recent studies, may represent a material/energetic print-out of the hidden information coded in the basic immaterial software.
Today, many concepts from the dictionaries of academic psychology have entered the language of everyday communication. Perhaps the most common are the concepts of «subjective» and «objective». In many textbooks of psychology, «objective» is understood as something that belongs to the object itself, something that does not depend on the subject. The objective is opposed to the subjective-personal. Experimental research in the field of quantum physics questioned the division of the world into an impartial «objective reality» and its «subjective» (not impartial, biased) reflection, which provoked a crisis in this field of knowledge and the methodology of science as a whole. The main methodological problems of psychology are the question of the place of the mental in nature; on the relationship of mental and material phenomena, on the possibilities of human cognition - questions that also arose in the depths of quantum physics and were predetermined by the internal logic of their development. An excursion into quantum physics was necessary, firstly, for a deep understanding that reality is given to us in our sensations, perceptions, ideas and mental constructs (this was evidenced by the so-called «double slit experiment» and its interpretations) and we cannot say anything about reality as it is «in itself»; secondly, the realization that the foundations on which our knowledge is built differ from those in quantum physics. Currently, there is a dichotomy between material (physical) and conceptual reality. Thus, the principle of locality, which professes ordinary consciousness and according to which specific objects occupy a specific place in time and space, contradicts the principle of non-locality, according to which isolated systems do not exist at all and every particle of the universe is in «instantaneous» communication with all other particles. The world is created from the same quantum substance and it is impossible to say that one is the cause of the other. (This statement implies, in particular, a rethinking of the «principle of determinism» which requires the establishment of unambiguous causal relationships). The reality in which we live is not quantum, our language and stereotypes of thinking do not correspond to the nature of the phenomena described by quantum physics. It is about the deep properties of matter. Personally, I got the impression that the deeper you plunge into the world of atomic and subatomic, the more the outlines of the specific, material world familiar to us become blurred and the thinner the line between the physical and conceptual world, between the material and the spiritual becomes. The purpose of this article is to define the concepts of "objective" and "subjective" based on the analysis of achievements in quantum physics in the context of psychology.
A number of modern scientists adheres to the point of view that, despite the fact that quantum mechanics does not allow to explain the existence of mental phenomena in the physical world, with the help of its inherent ontological principles and mathematical formalism, it is possible to understand the functioning of consciousness and the unconscious. Based on the analogy between quantum and mental processes, the unconscious can be represented as a superposition of mental states, and consciousness — in the form of decoherence of unconscious experiences. From an evolutionary point of view, consciousness can be considered as a consequence of the accumulation of a sufficient amount of information during the interaction of the organism with the surrounding environment, when the transition from the quantum state of the unconscious to the classical state of consciousness is carried out at the psychic level of being, by analogy with the accumulation of a sufficient amount of information by a quantum system during interaction with the environment, when at the physical level of being the collapse of the wave function. In psychotherapy and psychodiagnostics, one can see an analogy with the measurement process in quantum mechanics and a quantum leap from one mental state to another. However, the analysis of this point of view carried out in the article shows that the parallels between quantum mechanics and psychology today look insufficiently substantiated, since the mathematical model of the psyche, which allows describing human behavior on the basis of the laws of quantum mechanics, has not yet been built, which is why, firstly, the use of quantum-physical terminology in the understanding of mental experience does not rise to the level of scientific theory, remaining a metaphor, and, secondly, quantum psychology has a predictive potential, in contrast to the psychology of the classical type.
For nearly half a century, theoretical physicists have made a series of discoveries that certain constants in fundamental physics seem extraordinarily fine-tuned to allow for the emergence of a life-enabling universe. [9] From the standpoint of physics, there is one essential difference between living things and inanimate clumps of carbon atoms: The former tend to be much better at capturing energy from their environment and dissipating that energy as heat. [8] This paper contains the review of quantum entanglement investigations in living systems, and in the quantum mechanically modeled photoactive prebiotic kernel systems. [7] The human body is a constant flux of thousands of chemical/biological interactions and processes connecting molecules, cells, organs, and fluids, throughout the brain, body, and nervous system. Up until recently it was thought that all these interactions operated in a linear sequence, passing on information much like a runner passing the baton to the next runner. However, the latest findings in quantum biology and biophysics have discovered that there is in fact a tremendous degree of coherence within all living systems. The accelerating electrons explain not only the Maxwell Equations and the Special Relativity, but the Heisenberg Uncertainty Relation, the Wave-Particle Duality and the electron’s spin also, building the Bridge between the Classical
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.
In this paper we will address important considerations for the structure of a physical theory and the need and implications for the conscious observer and creator. Complementarity and reciprocity are dominate in the sttucture of the Quantum \'Vorld. It is clear that one's meaningful existence directly involves one's intent and acdon both mental and physical in consequence. Hence, it is vital ro undersrand what intemional will is, the manner in which it arises, as it relates to one's ethical responsibility the meaning of their life may also be considered in the context of intentional will and may be described and understOod. We investigate the role of conscious intention in the physical and mental world. In this paper, we examine the theoretical constructs of the properties of observational intention and their local and nonlocal effects on mind and matter. One begins by sensing a physical or psychic input and then becoming consciously aware of it as perceptions and thoughts which result in concepts developed for memories, reasoning and feelings. Then a thought and decision will be made and imention are carried into action in the physical and mental world. We proceed by investigating the role and action of the thought of intentional will and its role in quantum mechanics, its structure of the theoty and manner in which it appears ro demand a role for consciousness. In order to proceed with our investigation will present some of the basic tenants of quantum mechanics, the structure of the theoty and manner in which it appears ro demand a role for consciousness in quantum measurement and its non local intentional interaction. The quantum theory gives us two inescapable conclusions: J) we are intimaly linked ro the world as participatory observers, and 2) nonlocal remote connections and interactions are shown to be parr of our world process. Discoveries, and/or creations of new concepts in physics lead ro the observer/participant issue. Quantum mechanics, the theory of atomic microcosm, is a description that may imply that the observer has an impact on the observed, that rhe observer has an effect on what is observed. The relativity theory scems to imply that the state of the observer affecrs his interpretation of what he sees. In the context of quantum theoty and relativity, we may be able to shed light on the relationship of discovery as well as creation and irs validation of the properties of an external reality. In quantum physics, as well as in the structure of n-dimensional relativistic models, the implication for a fundamental remore connection of events is deeply implied by the structure of these models and their experimental test and we can use this property for our experimental models of the properties of consciousness. The structure of physical theoty, its very fabric, is pointing towards a world view that speaks of concepts which have been considered external to the body of science but yet may be implied by modern physical theoty itself.