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We are a group of internationally known scientists, from a variety of scientific fields (biology, neuroscience, psychology, medicine, and psychiatry), who participated in an international summit on post-materialist science, spirituality, and society. The summit was co-organized by Gary E. Schwartz, PhD and Mario Beauregard, PhD, the University of Arizona, and Lisa Miller, PhD, Columbia University. This summit was held at Canyon Ranch in Tucson, Arizona, on February 7–9, 2014. Our purpose was to discuss the impact of the materialist ideology on science and the emergence of a post-materialist paradigm for science, spirituality, and society.
We have come to the following conclusions:
1. The modern scientific worldview is predominantly predicated on assumptions that are closely associated with classical physics. Materialism—the idea that matter is the only reality—is one of these assumptions. A related assumption is reductionism, the notion that complex things can be understood by reducing them to the interactions of their parts or to simpler or more fundamental things such as tiny material particles.
2. During the 19th century, these assumptions narrowed, turned into dogmas, and coalesced into an ideological belief system that came to be known as “scientific materialism.” This belief system implies that the mind is nothing but the physical activity of the brain and that our thoughts cannot have any effect upon our brains and bodies, our actions, and the physical world.
3. The ideology of scientific materialism became dominant in academia during the 20th century. So dominant that a majority of scientists started to believe that it was based on established empirical evidence and represented the only rational view of the world.
8. Psychological studies have shown that conscious mental activity can causally influence behavior and that the explanatory and predictive value of agentic factors (e.g., beliefs, goals, desires, and expectations) is very high. Moreover, research in psychoneuroimmunology indicates that our thoughts and emotions can markedly affect the activity of the physiological systems (e.g., immune, endocrine, and cardiovascular) connected to the brain. In other respects, neuroimaging studies of emotional self-regulation, psychotherapy, and the placebo effect demonstrate that mental events significantly influence the activity of the brain.
9. Studies of the so-called “psi phenomena” indicate that we can sometimes receive meaningful information without the use of ordinary senses, and in ways that transcend the habitual space and time constraints. Furthermore, psi research demonstrates that we can mentally influence—at a distance—physical devices and living organisms (including other human beings). Psi research also shows that distant minds may behave in ways that are nonlocally correlated, i.e., the correlations between distant minds are hypothesized to be unmediated (they are not linked to any known energetic signal), unmitigated (they do not degrade with increasing distance), and immediate (they appear to be simultaneous). These events are so common that they cannot be viewed as anomalous or as exceptions to natural laws, but as indications of the need for a broader explanatory framework that cannot be predicated exclusively on materialism.
The Manifesto for a Post-Materialist Science was prepared by Mario Beauregard, PhD (University of Arizona), Gary E. Schwartz, PhD (University of Arizona), and Lisa Miller, PhD (Columbia University), in collaboration with Larry Dossey, MD, Alexander Moreira-Almeida, MD, PhD, Marilyn Schlitz, PhD, Rupert Sheldrake, PhD, and Charles Tart, PhD.
Science thrives when there is an open, informed discussion of all evidence, and recognition that scientific knowledge is provisional and subject to revision. This attitude is in stark contrast with reaching conclusions based solely on a previous set of beliefs or on the assertions of authority figures. Indeed, the search for knowledge wherever it may lead inspired a group of notable scientists and philosophers to found in 1882 the Society for Psychical Research in London. Its purpose was “to investigate that large body of debatable phenomena… without prejudice or prepossession of any kind, and in the same spirit of exact and unimpassioned inquiry which has enabled Science to solve so many problems.” Some of the areas in consciousness they investigated such as psychological dissociation, hypnosis, and preconscious cognition are now well integrated into mainstream science. That has not been the case with research on phenomena such as purported telepathy or precognition, which some scientists (a clear minority according to the surveys conducted en.wikademia.org...) dis-miss a priori as pseudoscience or illegitimate. Contrary to the negative impression given by some critics, we would like to stress the following:
Daryl Bem, Professor Emeritus of Psychology, Cornell University, USA
Etzel Cardeña, Thorsen Professor of Psychology, Lund University, Sweden
Bernard Carr, Professor in Mathematics and Astronomy, University of London, UK
C. Robert Cloninger, Renard Professor of Psychiatry, Genetics, and Psychology, Washington University in St. Louis, USA
Robert G. Jahn, Past Dean of Engineering, Princeton University, USA
Brian Josephson, Emeritus Professor of Physics, University of Cambridge, UK (Nobel prizewinner in physics, 1973)
Menas C. Kafatos, Fletcher Jones Endowed Professor of Computational Physics, Chapman University, USA
Irving Kirsch, Professor of Psychology, University of Plymouth, Lecturer in Medicine, Harvard Medical School, USA, UK
Mark Leary, Professor of Psychology and Neuroscience, Duke University, USA
Dean Radin, Chief Scientist, Institute of Noetic Sciences, Adjunct Faculty in Psychology, Sonoma State University, USA
Robert Rosenthal, Distinguished Professor, University of California, Riverside, Edgar Pierce Professor Emeritus, Harvard University, USA
Lothar Schäfer, Distinguished Professor Emeritus of Physical Chemistry, University of Arkansas, USA
Raymond Tallis, Emeritus Professor of Geriatric Medicine, University of Manchester, UK
Charles T. Tart, Professor in Psychology Emeritus, University of California, Davis, USA
Simon Thorpe, Director of Research CNRS (Brain and Cognition), University of Toulouse, France
Patrizio Tressoldi, Researcher in Psychology, Università degli Studi di Padova, Italy
Jessica Utts, Professor and Chair of Statistics, University of California, Irvine, USA
Max Velmans, Professor Emeritus in Psychology, Goldsmiths, University of London, UK
Caroline Watt, Senior Lecturer in Psychology, Edinburgh University, UK
Phil Zimbardo, Professor in Psychology Emeritus, Stanford University, USA
And…
P. Baseilhac, Researcher in Theoretical Physics, University of Tours, France
Eberhard Bauer, Dept. Head, Institute of Border Areas of Psychology and Mental Hygiene, Freiburg, Germany
Julie Beischel, Adjunct Faculty in Psychology and Integrated Inquity, Saybrook University, USA
Hans Bengtsson, Professor of Psychology, Lund University, Sweden
Michael Bloch, Associate Professor of Psychology, University of San Francisco, USA
Stephen Braude, Professor of Philosophy Emeritus, University of Maryland Baltimore County, USA
Richard Broughton, Senior Lecturer, School of Social Sciences, University of Northampton, UK
Antonio Capafons, Professor of Psychology, University of Valencia, Spain
James C. Carpenter, Adjunct Professor of Psychiatry, University of North Carolina, Chapel Hill, USA
Allan Leslie Combs, Doshi Professor of Consciousness Studies, California Institute of Integral Studies, USA
Deborah Delanoy, Emeritus Professor of Psychology, University of Northampton, UK
Arnaud Delorme, Professor of Neuroscience, Paul Sabatier University, France
Vilfredo De Pascalis, Professor of General Psychology, “La Sapienza” University of Rome, Italy
Kurt Dressler, Professor in Molecular Spectroscopy Emeritus, Eidg. Techn. Hochschule Zürich, Switzerland
Hoyt Edge, Hugh H. and Jeannette G. McKean Professor of Philosophy, Rollins College, USA
Suitbert Ertel, Emeritus Professor of Psychology, University of Göttingen, Germany
Franco Fabbro, Professor in Child Neuropsychiatry, University of Udine, Italy
Enrico Facco, Professor of Anesthesia and Intensive Care, University of Padua, Italy
Wolfgang Fach, Researcher, Institute of Border Areas of Psychology and Mental Hygiene, Freiburg, Germany
Harris L. Friedman, Former Research Professor of Psychology, University of Florida, USA
Alan Gauld, Former Reader in Psychology, University of Nottingham, UK
Antoon Geels, Professor in the Psychology of Religion Emeritus, Lund University, Sweden
Bruce Greyson, Carlson Professor of Psychiatry and Neurobehavioral Sciences, University of Virginia, Charlottesville, USA
Erlendur Haraldsson, Professor Emeritus of Psychology, University of Iceland, Iceland
Richard Conn Henry, Academy Professor (Physics and Astronomy), The Johns Hopkins University, USA
David J. Hufford, University Professor Emeritus, Penn State College of Medicine, USA
Oscar Iborra, Researcher, Department of Experimental Psychology, Granada University, Spain
Harvey Irwin, former Associate Professor, University of New England, Australia
Graham Jamieson, Lecturer in Human Neuropsychology, University of New England, Australia
Erick Janssen, Adjunct Professor, Department of Psychology, Indiana University, USA
Per Johnsson, Head, Department of Psychology, Lund University, Sweden
Edward F. Kelly, Research Professor in the Department of Psychiatry and Neurobehavioral Sciences, University of Virginia, Charlottesville, USA
Emily Williams Kelly, Research Assistant Professor in the Department of Psychiatry and Neurobehavioral Sciences, University of Virginia, Charlottesville, USA
Hideyuki Kokubo, Researcher, Institute for Informatics of Consciousness, Meiji University, Japan
Jeffrey J. Kripal, J. Newton Rayzor Professor of Religious Studies, Rice University, USA
1. The modern scientific worldview is predominantly predicated on assumptions that are closely associated with classical physics. Materialism—the idea that matter is the only reality—is one of these assumptions. A related assumption is reductionism, the notion that complex things can be understood by reducing them to the interactions of their parts or to simpler or more fundamental things such as tiny material particles.
2. During the 19th century, these assumptions narrowed, turned into dogmas, and coalesced into an ideological belief system that came to be known as “scientific materialism.” This belief system implies that the mind is nothing but the physical activity of the brain and that our thoughts cannot have any effect upon our brains and bodies, our actions, and the physical world.
3. The ideology of scientific materialism became dominant in academia during the 20th century. So dominant that a majority of scientists started to believe that it was based on established empirical evidence and represented the only rational view of the world.
8. Psychological studies have shown that conscious mental activity can causally influence behavior and that the explanatory and predictive value of agentic factors (e.g., beliefs, goals, desires, and expectations) is very high. Moreover, research in psychoneuroimmunology indicates that our thoughts and emotions can markedly affect the activity of the physiological systems (e.g., immune, endocrine, and cardiovascular) connected to the brain. In other respects, neuroimaging studies of emotional self-regulation, psychotherapy, and the placebo effect demonstrate that mental events significantly influence the activity of the brain.
Studies of the so-called “psi phenomena” indicate that we can sometimes receive meaningful information without the use of ordinary senses, and in ways that transcend the habitual space and time constraints. Furthermore, psi research demonstrates that we can mentally influence—at a distance—physical devices and living organisms (including other human beings). Psi research also shows that distant minds may behave in ways that are nonlocally correlated, i.e., the correlations between distant minds are hypothesized to be unmediated (they are not linked to any known energetic signal), unmitigated (they do not degrade with increasing distance), and immediate (they appear to be simultaneous). These events are so common that they cannot be viewed as anomalous or as exceptions to natural laws, but as indications of the need for a broader explanatory framework that cannot be predicated exclusively on materialism.
it has been proven that there is correlation between psychological processes and biological processes although causation is still being determined.
the problem you run into at this point is determining where the mind influences the data and where it doesnt. given the nature of the study, this problem is all the further exacerbated by the fact that what you are studying is actively being used to study itself. how then do you effectively isolate flaws in such a method? furthermore, how do you rectify those flaws definitively? my point is that the material world is verifiable independent of the minds seeking to verify it. whereas the fields of study oriented around consciousness and its relationship with the physical worlds are vulnerable to all the psychological trappings that convinced us that lighting was Zeus having a temper tantrum. forgive us if we are a bit wary of employing such a tool in the study of said tool. you may as well hire a criminal lawyer to represent himself.
i run into a lot of so called "expert opinions" that are nothing but tailored woo-woo speak based in limited scientific data extrapolated on a framework of metaphysical jargon thats more mystical buzzwords than any technical information.
The point is, you can't say, well we see activity in the brain when X is occurring THEREFORE the brain MUST BE the cause of X.
So I could explain the mechanism of how my car drives but that mechanistic process isn't the cause of me driving to Atlanta and where I stop along the way.
With this, you started off asking decent questions and then like most who people who defend materialism, you fell into a trap because you realize how weak of an argument this is. You have to compare people looking into these areas as to people who were convinced that lightning was Zeus having a temper tantrum. They have to talk about magic, pseudoscience, woo and now Zeus. You just can't accept that people are looking at the evidence and reaching a different conclusion. This is why you added this.
Basically, this woo-woo nonsense means that if anyone disagrees with what I already believe then it's just woo. Like I said, it's just dishonest and it shows how blinded some are because they can't just say, yes there's evidence but it's not strong enough to support the underlying hypothesis. They have to accuse those who don't agree with their blind faith as practitioners of woo or of practicing pseudo-science.
You're saying this illusion of consciousness that emerged from the material brain from some unknown processes is now verifying reality. If consciousness isn't an illusion of the material brain then how is the material brain investigating and verifying itself?
Like I said, all that is shown is the materialist processes occur and not that they're the cause of all things. This is just a statement of faith with no basis in reality and this is why more and more Scientist are saying we need to look for answers without being constrained by the religion of materialist. Of course these Scientist will all be called practitioners of woo but that just shows the weakness in your argument.
especially when we induce activity. playing with the brain is a great way of figuring out what does what. how do you think we will be able to control prosthetics with our minds, or compose messages with our thoughts? at some point a physical reaction is occurring.
continual observation and process of elimination ought to help a bit in that scenario.
Translation:
THERE'S NOT A SHRED OF EVIDENCE TO SUPPORT MATERIALISTIC PROCESSES GIVING RISE TO THINGS LIKE CONSCIOUSNESS OR RECALL OF SPECIFIC MEMORIES.
I ask again.
How does the material brain initiate the recall of specific memories?
How does the material brain tell the material brain which memory it wishes for the material brain to recall?
Instead of bloviating and obfuscating let's see this great materialist explanation along with research as to how the brain accomplishes these things.
continual observation and process of elimination ought to help a bit in that scenario.
LOL, pure nonsense.
I could easily say the same thing. Continual observation that materialism can't explain anything leads me to the conclusion we need to look for different answers.
You said playing with the mind is a great way to show what does what. So let's hear it. What does what when you're thinking about which girl you're going to marry. What does what when you recall a memory when you first went swimming? What initiates this recall and how does the material brain know this is a memory you wish to recall? How does the material brain choose who you're going to love? How does the material brain know the difference between a persons love for Wendy vs their love for Michelle?
Nobody said a physical reaction isn't occurring. There's just no evidence that the brain can do all of these things. You can't say because there's activity in the brain that means consciousness emerges from the brain or the brain can recall specific memories.
Also, when you write your post, try using capital letters after sentences and question marks. Reading your post can feel like reading something from Ted Kaczynski.
and what processes are you suggesting specifically?
How could tiny bacteria be performing the kind of sophisticated quantum manipulations that it takes human beings a room full of equipment to perform? Natural selection is a powerful force.
Encoding. Encoding of working memory involves the spiking of individual neurons induced by sensory input, which persists even after the sensory input disappears (Jensen and Lisman 2005; Fransen et al. 2002). Encoding of episodic memory involves persistent changes in molecular structures that alter synaptic transmission between neurons. Examples of such structural changes include long-term potentiation (LTP) or spike-timing-dependent plasticity (STDP). The persistent spiking in working memory can enhance the synaptic and cellular changes in the encoding of episodic memory (Jensen and Lisman 2005).
Working memory. Recent functional imaging studies detected working memory signals in both medial temporal lobe (MTL), a brain area strongly associated with long-term memory, and prefrontal cortex (Ranganath et al. 2005), suggesting a strong relationship between working memory and long-term memory. However, the substantially more working memory signals seen in the prefrontal lobe suggest that this area play a more important role in working memory than MTL (Suzuki 2007).
There's a few areas of research but the one that looks most promising to me is things that have to do with a Quantum Mind and Quantum Biology. For instance microtubules are found in the brain and in plant cells. Proteins within the subunits of these microtubules called tubulin could operate as quantum computers.
There's several areas that point to this. The recent discovery of quantum vibrations in microtubules as predicted by Penrose/Hameroff.
This isn't even touching the surface. With the emerging field of Quantum Biology, we're seeing coherent quantum states in everything from the migration of birds to the sense of smell.
So the question is, why couldn't nature select these quantum features to give our species a huge advantage?
This line of reasoning makes more sense to me then IT MUST EMERGE from the material brain without a shred of evidence.
What sensory input initiates recall of specific memories?
How does the material brain tell the material brain which memory it wishes for the material brain to recall?
How does the material brain know which neurons to activate that's associate with this memory?
Your post tells us nothing because materialism tells us nothing outside the mechanistic process. It doesn't tell us how these processes can give rise to anything.
Counterfactual quantum cryptography (CQC) is used here as a tool to assess the status of the quantum state: Is it real/ontic (an objective state of Nature) or epistemic (a state of the observer's knowledge)? In contrast to recent approaches to wave function ontology, that are based on realist models of quantum theory, here we recast the question as a problem of communication between a sender (Bob), who uses interaction-free measurements, and a receiver (Alice), who observes an interference pattern in a Mach-Zehnder set-up. An advantage of our approach is that it allows us to define the concept of "physical", apart from "real". In instances of counterfactual quantum communication, reality is ascribed to the interaction-freely measured wave function (ψ) because Alice deterministically infers Bob's measurement. On the other hand, ψ does not correspond to the physical transmission of a particle because it produced no detection on Bob's apparatus. We therefore conclude that the wave function in this case (and by extension, generally) is real, but not physical. Characteristically for classical phenomena, the reality and physicality of objects are equivalent, whereas for quantum phenomena, the former is strictly weaker. As a concrete application of this idea, the nonphysical reality of the wavefunction is shown to be the basic nonclassical phenomenon that underlies the security of CQC.
In cosmology the vacuum catastrophe refers to the disagreement of 107 orders of magnitude between the upper bound upon the vacuum energy density as inferred from data obtained from the Voyager spacecraft of less than 10/14 GeV/m3 and the zero-point energy of 10/121 GeV/m3 suggested by a naïve application of quantum field theory.[1] This discrepancy has been termed "the worst theoretical prediction in the history of physics."[2]
Without getting overly technical, the Copernican and cosmological principles require that any variation in the radiation from the CMB be more or less randomly distributed throughout the universe, especially on large scales. Results from the WMAP satellite (early 2000s) indicated that when looking at large scales of the universe, the noise could be partitioned into “hot” and “cold” sections, and this partitioning is aligned with our ecliptic plane and equinoxes. This partitioning and alignment resulted in an axis through the universe, which scientists dubbed “the axis of evil”, because of the damage it does to their theories. This axis passes right through our tiny portion of the universe. Laurence Krauss commented in 2005:
“ But when you look at [the cosmic microwave background] map, you also see that the structure that is observed, is in fact, in a weird way, correlated with the plane of the earth around the sun. Is this Copernicus coming back to haunt us? That’s crazy. We’re looking out at the whole universe. There’s no way there should be a correlation of structure with our motion of the earth around the sun — the plane of the earth around the sun — the ecliptic. That would say we are truly the center of the universe.”
Most scientists brushed the observation off as a fluke of some type, and many theories were created to explain it away. Many awaited the Planck mission. The Planck satellite was looked upon as a referee for these unexpected (and unwelcome) results. The Planck satellite used different sensor technology, and an improved scanning pattern to map the CMB. In March 2013, Planck reported back, and in fact verified the presence of the signal in even higher definition than before!
There are cosmologists and scientists who recognize the signal for what it is, and recent articles have started talking about the need for some “new physics” to explain the results. Even on the Planck mission website Professor Efstathiou states:
“Our ultimate goal would be to construct a new model that predicts the anomalies and links them together. But these are early days; so far, we don’t know whether this is possible and what type of new physics might be needed. And that’s exciting”
What is absurd and illogical is acting like anyone who thinks differently and proposes that we look to answer some of these questions in a different way is instantly met with indignation and ridicule.
Nobody is saying, scrap materialism. Materialism is very good at explaining the mechanistic process. These Scientist are saying, when a materialistic explanation isn't there, it shouldn't be met with blind ridicule when someone dares to look for answers that may not fit into a materialist paradigm. This is just blind faith in materialism and has no place in scientific exploration.
originally posted by: Nechash
a reply to: neoholographic
I have nothing to contribute. I just wanted to say that I love this, thanks for sharing! S&F all around!