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.
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.
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.
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.
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
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.
This thesis aims to explore the relationship between the science, the philosophy and the esoteric imagination of the American physicist David Bohm (1917-1992). Bohm is recognized as one of the most brilliant physicists of his generation. He is famous for his ‘hidden variables’ interpretation of quantum mechanics. Bohm wrote extensively on philosophical and psychological subjects. In his celebrated book Wholeness and the Implicate Order (1882) he introduced the influential ideas of the Explicate and the Implicate orders that are at the core of his process philosophy. Bohm was also a very close disciple of the Indian teacher Jiddu Krishnamurti (1895-1986), whom he recognized to have had an important influence on his thought. Chapter 1 is a general explanation of what I intend to do, why my research is filling an important gap, introduce the field of Western esotericism as a scholarly subject and suggesting that it offers a fruitful way of approaching the thought of David Bohm. I also explain my research principles and a brief description of the philosophical standpoint from which I am approaching the material. Chapter 2 gives a description of the textual sources I used in my research. This is followed by a comprehensive literature review. Chapter 3 is a biographical essay where I give an account of Bohm’s life, career, works, major ideas and their development, stressing their significance for the development of Bohm’s holistic philosophy and his interactions with the esoteric. This chapter is an introduction to the main ideas of the dissertation. Chapter 4 revisits the genesis of the Causal Interpretation, Bohm’s first attempt to deal with the interpretation of quantum mechanics. I make emphasis on the philosophical developments that gave rise to it. I introduce all the relevant physics and give a detailed explanation of the problem of interpretation and Bohm’s first proposal. Chapter 5 is about the philosophical developments in Bohm’s thought brought by the Causal Interpretation. In particular I examine the influence that G. W. F. Hegel (1770-1831) had on Bohm’s thought and explain why I take the view that this is an esoteric influence. Chapter 6 reviews the developments in Bohm’s thought during the 1960’s. I describe Bohm’s search for radically new concepts in physics and his exchanges with several thinkers ending with his encounter with Jiddu Krishnamurti. Chapters 7 and 8 are devoted to the study of Bohm’s philosophy as he elaborated it after 1960. Chapter 7 concentrates on the idea of the Implicate Order and it also studies the Ontological Interpretation of Quantum Mechanics, Bohm’s last version of his interpretation effort, which is based on the Implicate Order. In chapter 8 I examine Bohm’s theory of how the mind and the body are connected through a ladder of consciousness formed by a series of Explicate and Implicate Orders, and finishes with an exposition of Bohm’s dialogue technique. In the last chapter I summarize my conclusions. An appendix is included with a brief overview of Bohm’s legacy. All the relevant details about the esoteric currents that Bohm encountered during his life and that are required to understand our argument are introduced as they are needed throughout the main body of the text.
The disciplinary enterprises engaged in the study of consciousness now extend beyond their original paradigms providing additional knowledge toward an overall understanding of the fundamental meaning and scope of consciousness. A new transdisciplinary domain has resulted from the syncretism of several approaches bringing about a new paradigm. The background for this overarching enterprise draws from a variety of traditions. In this paper however elaboration is restricted to the quantum-mechanical account in David Bohm’s theoretical work in relation to his ideas about “active information”, “protointelligence”, and “non-locality”. This leads to an adapted version of Bohm’s thesis concerning the implicate order and explicate order of the Universe - the Impression Order and the Expression Order, respectively. On this view, the Universe is formed on an actual-material level, the apparent properties of things, and a potential-material level, a constant process of becoming that exerts an attractive force on the present. The central thesis emerges from a radical reformulation of certain core concepts that transforms many ontological assumptions about the material basis of consciousness. That is, the above platform inclusively connects to a hypothesis that the concepts of ‘space’, ‘time’, ‘event’, and ‘motion’ (STEM) can be unified to capture the notion of simultaneous activity at reducing levels to the Impression order. This notion coheres with a physical-theoretical model of Signature-Energy-Frequency (SEF) (paralleled to Planck’s Constant) which has been well demonstrated in the atomic, chemical, and information fields. This study embraces a holistic and creative worldview based on a triadic model wherein consciousness itself is postulated as the most basic, primordial stratum. Importantly, both orders are constantly conjoined since the Impression Order exists as potential energy of the quantum vacuum. The physical realm is formed by the proposed Triangulate-Three conditions as a principle of animation and ‘being’: Consciousness, Body-of-Experience and Intellect-Reflective in the Expression Order, one aspect of which emerge as lifelike properties. This Triangulate-Three principle (i.e. metaphysical principle) inheres in every particle and organism to which it guides its development, adaptation, and survival. The conscious being thus possesses (or manifests) all three conditions in Expression Order through STEM-interactions via SEF transmissions, as a self-organising organism.