David Bohm'sholokinetic universe and Karl Pribram'sholographic one1 are related as macrocosm is to microcosm. Pribram's methodology and ontology emerge largely from the scientific domain, from his findings in neuropsychology and neurology, whereas Bohm's methodology and its content are more sweeping, drawing on both scientific and phenomenological perspectives. It follows that, if Bohm's cosmology and his claims about consciousness are correct, those of Pribram must also be correct, since the latter flow as a natural consequence from the former, a subset of the wider world that Bohm postulates. I shall use the term holocosmic to refer to all these claims. It must be stated at the outset that Pribram's holographic model and Bohm's holomovement are more alike than they are different, especially when measured against competing philosophical claims. Although revolutionary by contrast to the dominant Western metaphysics of the past
David Bohm'sholokinetic universe and Karl Pribram'sholographic one1 are related as macrocosm is to microcosm. Pribram's methodology and ontology emerge largely from the scientific domain, from his findings in neuropsychology and neurology, whereas Bohm's methodology and its content are more sweeping, drawing on both scientific and phenomenological perspectives. It follows that, if Bohm's cosmology and his claims about consciousness are correct, those of Pribram must also be correct, since the latter flow as a natural consequence from the former, a subset of the wider world that Bohm postulates. I shall use the term holocosmic to refer to all these claims. It must be stated at the outset that Pribram's holographic model and Bohm's holomovement are more alike than they are different, especially when measured against competing philosophical claims. Although revolutionary by contrast to the dominant Western metaphysics of the past
A holoflux theory of consciousness as modulated energy is hypothesized and shown to support both local and non-local properties. This thesis emerges from an integral evaluation of evidence drawn from: (1) the holonomic mind/brain theories of Karl Pribram, (2) the ontological interpretation of quantum theory by David Bohm. Applying an integral methodology to superimpose and correlate seemingly disparate concepts from among these sources and others, a composite theory emerges, a "holoflux" theory of consciousness, after the term favored by Karl Pribram to describe David Bohm's "holomovement" between an explicate order and an implicate order. This Pribram-Bohm composite holoflux theory is shown to be congruent with established principles of physics, mathematics, and electrical engineering. Extending the panpsychist paradigm that consciousness is inherent in the structure of the universe, the thesis describes a dynamic energy process bridging the explicate space-time domain with a transcendent flux domain located at the spatial center, everywhere. This center is hypothesized to be synonymous with Karl Pribram's "flux domain" and David Bohm's "implicate order." Extending the theories of Pribram and Bohm, the holoflux hypothesis maps reality as a nondual energy, cycling mathematically, lens-like, in a process of transformation manifesting in three modes: (1) electromagnetic energy in space-time, (2) holoflux energy in a transcendent order, and (3) vibrating isospheres at the boundary gap separating the implicate from the explicate orders.
A holoflux theory of consciousness as modulated energy is hypothesized and shown to support both local and non-local properties. This thesis emerges from an integral evaluation of evidence drawn from: (1) the holonomic mind/brain theories of Karl Pribram, (2) the ontological interpretation of quantum theory by David Bohm. Applying an integral methodology to superimpose and correlate seemingly disparate concepts from among these sources and others, a composite-theory emerges, a “holoflux” theory of consciousness, after the term favored by Karl Pribram to describe David Bohm’s “holomovement” between an explicate order andan implicate order. This Pribram–Bohm composite holoflux theory is shown to be congruent with established principles of physics, mathematics, and electrical engineering. Extending the panpsychist paradigm that consciousness is inherent in the structure of the universe, the thesis describes a dynamic energy process bridging the explicate space–time domain with a transcendent flux domain located at the spatial center, everywhere. This center is hypothesized to be synonymous with Karl Pribram’s “flux domain” and David Bohm’s “implicate order.” Extending the theories of Pribram and Bohm, the holoflux hypothesis maps reality as a nondual energy, cycling mathematically, lens-like, in a process of transformation manifesting in three modes: (1) electromagnetic energy in space–time, (2) holoflux energy in a transcendent order, and (3) vibrating isospheres at the boundary gap separating the implicate from the explicate orders.
Abstract. The author proposes a holoinformational view of consciousness based on the holonomic theory of brain function and quantum brain dynamics developed by Karl Pribram, Sir John Eccles, Hameroff, Jibu and Yasue, and on the quantum-holographic and holomovement theory of David Bohm. This conceptual framework is integrated into the non-local information property of the Quantum Field Theory of Umesawa, to the concept of negentropy, order, and organization developed by Shannon, Wiener, Szilard and Brillouin, and to the theories of self-organization and complexity of Prigogine, Atlan, Jantsch and Kauffman. Wheeler’s “it from bit” concept of a participatory universe, and the developments of the physics of information made by Zurek and others with the concepts of statistical entropy and algorithmic entropy, related to the number of bits being processed in the mind of the observer, are also considered. This new synthesis gives a self-organizing quantum non-local informational basis for a new model of consciousness in a participatory universe. In this synthesis, consciousness is conceived as a meaningful quantum non-local information interconnecting the brain and the cosmos, by a holoinformational field (a field at the same time non-local holistic (quantum) and local (Newtonian). We propose that we are this very non-local quantum-holographic cosmos that manifests itself through our consciousness, interconnecting in a participatory holistic and indivisible way the human brain to all levels of the self-organizing holographic multiverse.
It is a privilege to contribute to this volume honouring David Bohm. There is no need to enumerate his basic contributions to modern theoretical physics; these are well known to the scientific community. What IS however unique about David Bohm is his deep involvement in epistemological problems. In this perspective, there is probably no single concept more fundamental than time in its connection with cosmology. As Karl Popper beautifully writes 1: 'There is at least one philosophic problem in which all thinking men are interested. It is the problem of cosmology: the problem of understanding the world - including ourselves, and our knowledge, as part of the world.'
This study offers a comprehensive analysis of David Bohm’s article “A New Theory of the Relationship of Mind and Matter” (Philosophical Psychology, 1990) — one of the most original attempts of the twentieth century to overcome Cartesian dualism on a physical foundation. The paper proceeds in sequence through the historical context of the mind–body problem, the physical basis of the causal interpretation of quantum mechanics, the central concept of active information, and the implicate order. Bohm’s framework is then compared with several major contemporary approaches: Orchestrated Objective Reduction (Hameroff & Penrose, 2014), the holographic brain model (Pribram, 1991), Integrated Information Theory (Tononi, 2004), and the Global Workspace model (Baars, 1988; Dehaene, 2014). A dedicated section examines the relationship between Bohm’s ideas and Rovelli’s Relational Quantum Mechanics (Rovelli, 1996), as well as Loop Quantum Gravity (Rovelli, 2004; Rovelli & Smolin, 1995), and Qbism, developed by Christopher Fuchs, Rüdiger Schack, and Carlton Caves (Fuchs, 2002; Fuchs et al., 2014). The concluding section evaluates the compatibility of Bohm’s ideas with quantum field theory and modern quantum information science. The principal conclusion is that Bohm’s 1990 article does not constitute a complete theory of consciousness, yet it anticipates with remarkable prescience the information-ontological tendencies of the twenty-first century and may best be understood as a philosophical-physical metatheory whose relevance has only grown since its publication.
Although David Bohm's interpretation of quantum mechanics is sometimes thought to be a kind of regression towards classical thinking, it is in fact an extremely radical metaphysics of nature. The view goes far beyond the familiar but perennially peculiar non-locality and entanglement of quantum systems. In this paper, a philosophical exploration, I examine three core features of Bohm's metaphysical views, which have been both supported by features of quantum mechanics and integrated into a comprehensive system. These are the holistic nature of the world, the role of a unique kind of information as the ontological basis of the world, and the integration of mentality into this basis as an essential and irreducible aspect of it.