This chapter focuses on the work of David Bohm carried out together and then pursued and amplified by his collaborator Basil Hiley. Like the case studies in the other chapters, quantum physics played a key role in this approach too, especially the notion of non-local order. Bohm distinguishes between “implicate order” and “explicate order,” with the former constituting the psychophysically neutral realm similar to Pauli and Jung’s Unus Mundus from which both the mental and the physical emerge as explications. In this view, meaning is involved at the deep, implicate level through the notion of “active information”. When the implicate order (an undivided whole) is explicated into a multiplicity, this does naturally imply correlations that constitute the mind-matter connection. We also explore Hiley’s algebraic accounts linking back to Eddington’s ideas, as well as some of Bohm’s views of the relation between perception, language, and reality.
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.