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Parallel to David Bohm´s development of a realistic interpretation of quantum physics, German philosopher and logician Gotthard Günther worked on a generalization of the classical two-valued logic to satisfy the ontological requirements of quantum physics as well as of cybernetics. Both of these new disciplines introduced information and consciousness into the terminology of science. These terms and concepts need to be reflected in logic, ontology and the theory of science. David Bohm suggested an expansion of his own model by generalization and iteration of the quantum potential to include consciousness and mental states into a new psycho-physical theory. This article proposes Günther´s four-valued logical system of meaning/reflection as a theoretical scientific frame for this expansion of Bohm´s theory and discusses its ontological implications.

This article explores insights of physicist David Bohm on the source of thought and the creative intelligence that emerges from this source. It highlights a link that Bohm sees between this creativ...

Because an unmeasured quantum system consists of information — neither tangible existence nor its complete absence — no property can be assigned a definite value, only a range of likely values should it be measured. The instantaneous transition from information to matter establishes a gradient between being and not-being. A quantum system enters a determinate state in a particular moment (being) until this moment is past (not-being), at which point the system resumes its default state as an evolving superposition of potential values of properties, neither strictly being nor not-being. Like a “self-organized” chemical system that derives energy from breaking down environmental gradients, a quantum system derives information from breaking down the ontological gradient. An organism is a body in the context of energy and a mind in the context of information.

Chapter 2 discusses the relevance and potential benefits of the text to the realities of learning system design and configuration. The chapter is presented as an argument in support of the relevance of the work and its perspective on learning. It presents a continuous flow (implicate order), which reflects the structure of the discipline (argumentation). The three-part model of collection, discrimination, and integration into practice is configured into a continuous flow in the argument. This chapter creates interest and expectations in the subsequent discussions, which are reexamined in Chapter 9 to connect expectations with outcomes for the work.

Publisher Copyright: © 2021, Catholic University of Louvain. All rights reserved. In this article, the God’s relationship to time is viewed from the perspective of modern physics. The purpose is to examine new perspectives by introducing a theory of time that has been unexplored in contemporary theology. The paper begins with an analysis of the two competing views of God’s relationship to time: timelessness and temporality. They are reviewed from the perspective of the special theory of relativity. In contemporary theology, God’s timelessness is usually combined with the block universe theory, which is based on the concept of unchanging spacetime. God’s temporality is usually associated with presentism, which denies the concept of spacetime. This division reflects a central conflict in physics: the mainstream interpretation of the special theory of relativity treats time as unchanging spacetime, while quantum physics treats time as dynamic and flowing. To resolve this conflict between the ontologies of the special theory of relativity and quantum physics, the implicate order theory is introduced. The implicate order theory was developed by David Bohm (1917–1992), one of the most visionary physicists of the 20th century. After introducing the theory, it is applied to the context of God’s relationship to time. This produces interesting new opportunities for theological research.

In this chapter the principles of Harris’s holism are presented and compared with contemporary theses from a range of fields. Here, the aim is to demonstrate that Bohm’s implicate order and enactivism rely upon the same concepts of dialectical relations, holism, and process ontology as Harris’s system. I argue that within Harris’s metaphysical framework, a symbiotic merging of these camps holds significant theoretical promise for a transdisciplinary paradigm shift. The aim of Sect. 2.2 is to introduce Harris’s conceptions of internal relations, scale of forms, and the Concrete Universal. Using these terms, Harris’s epistemology and approach to the problem of consciousness are outlined. In Sect. 2.3, the theories of autopoiesis and embodiment are introduced under the enactivist paradigm, which is the closest contemporary position to Harris’s theories of life and mind. In Sect. 2.4, David Bohm’s implicate order is introduced as a quantum mechanical theory partially anticipated by Harris and consistent with enactivist theories of mind. In Sect. 2.5, a synthesis of these three camps is proposed, which sets the course for the following chapters.

Ideas about the nature of relationships are central to the work of David Bohm and to this volume. Unlike other physicists Bohm was sidelined from military research, because of his open mindedness and sympathy with leftist thinking and was once a member of the Communist Party for a short while. Instead he followed his own research path which included working closely with spiritual thinkers such as Jiddu Krishnamurti and the Dalai Lama. Bohm stressed that all life has consciousness and that this is the implicate order of things. This was a great insight and I think that the conversations that David Bohm had with the Dalai Lama, Krishnamurti and Suzuki are very relevant to this volume. He believes consciousness is spread across all aspects of the universe and that it is nonlocal.

Pioneer of archetypal psychology James Hillman puts the significance of such dreams well: In many cultures, animals do the blessing since they are the divinities. Shamans are spirit healers and guide by communicating with the spirit worlds, usually with the assistance of animal helpers. The ecopsychology movement is concerned with man’s despoliation of the earth and our disconnection from the more-than-human world. In equine therapy, the horse is seen as a therapist, or co-therapist. Horses have remarkable intuition and hone in on a site of trauma with precision. They have an uncanny ability to tune in to what is going on with humans and have shown extraordinary powers to heal and help people who turn to them in times of need. Theoretical physicist David Bohm, one of the most innovative theoretical physicists and a protege of Albert Einstein, postulated an Implicate Order whereby ‘it is possible to comprehend both cosmos and consciousness as a single unbroken totality’.

According to Bohm the whole scientific description of the Universe is governed by fragmentation of our perception of what reality is. Physics’ tendency of acknowledging the ultimate structure of matter in the elementary particles has caused a widespread fragmentary view of the Universe. Thus, Physics seems to be unable to conceive the “undivided wholeness of the universe” and to acknowledge in that Wholeness the common, single bed of the whole of reality. According to Bohm that single bed of nature, Implicate Order, is the single origin of both mind and matter. Inside the multidimensional Implicate Order, a universal enfoldment of everything prevails. The Implicate Order coheres deterministically to the Universe and the depths of its inwardness are totally unknown to us, since we humans are part of its wholeness too. Physics as a science provides us only with abstractive descriptions of the Universe, since science offers only abstractions from reality. These abstractive descriptions are what constitute the Explicate Order of the Universe. Thus, each belief we have that through the science of Physics we are able to arrive at an ultimate deciphering of the Universe is inherently illusive. The science of Physics can provide us with knowledge only in the fragmentary level of the Explicate, that means analyzable, Order of the Universe recognizing its cognitive limits in front of the Implicate Order. The laws that govern the Implicate Order of the Universe are unknowable and unanalyzable by man and in the depths of these laws Bohm insists that a final truth about reality cannot be fixed.

Prerequisite to memory is a past distinct from present. Because wave evolution is both continuous and time-reversible, the undisturbed quantum system lacks a distinct past and therefore the possibility of memory. With the quantum transition, a reversibly evolving superposition of values yields to an irreversible emergence of definite values in a distinct and transient moment of time. The succession of such moments generates an irretrievable past and thus the possibility of memory. Bohm’s notion of implicate and explicate order provides a conceptual basis for memory as a general feature of nature akin to gravity and electromagnetism. I propose that natural memory is an outcome of the continuity of implicate time in the context of discontinuous explicate time. Among the ramifications of natural memory are that laws of nature can propagate through time much like habits and that personal memory does not require neural information storage.

Cosmologies are developed by physicists and philosophers to explain our experiences of the evolving cosmos. Intelligent deep-learning metaheuristics provide original frameworks for cosmologies which are founded on quantum information. Mathematical standard models of physical cosmology and particle physics formalize an abundance of observations, yet there is no scientific consensus about how these models include our conscious experiences and fundamental philosophies of information. Furthermore, Naturalness in physics is coupled to the related problem of fine-tuning. To address these foundational problems, within the quantum information paradigm, whilst aligning with standard scientific models, I introduce a topological deep-learning cosmology metaheuristic. Braided, 3-coloured, world-strands are proposed to be the fundamental quantum information tracts (ethereal fibre bundles) of our evolving Triuniverse. This Braided Loop Metaheuristic comprises eternally evolving deep-learning feedback loops of superposed, braided, 3-coloured, quantum information world-strands, which process (in 3-level qutrit states) foundational properties coined Algebrus (labelled red), Algorithmus (labelled green) and Geometrus (labelled blue). Braids split from 1→2→3 (in knot representation respectively: closed loop→trefoil knot→Borromean loops) thence combine from 3→2→1 to form eternally evolving deep-learning loops. This cosmology metaheuristic simultaneously incorporates initial Laws of Form; Emergentism (from substrate Mathematics, through Quantum Physics to Life); Consciousness (as a superposed triunity of Implicate Order, Process Philosophy and Aesthetic Relationalism); Reductionism (from Life, through Quantum Physics to Pure Mathematics expressed as Logical Axioms, Laws of Parsimony and Ideal Form); and the Braided Loop Metaheuristic reboots its eternal cycle with the initial Laws of Form. An agent’s personal anthropic Braided Loop Metaheuristic represents one of many-worlds, a meridional loop in a multiverse with horn-torus topology, where Nature’s physical parameters vary equatorially. Fundamental information processing is driven by ψ-Epistemic Drive, the Natural appetite for information selected for advantageous knowledge. The meridional loops are ψ-Epistemic Field lines emanating from an epistemic dipole at the horn-torus core. Equatorial parameter fine-tuning in many-worlds quantum physics and the many-species of Darwinian Life are similar deep-learning optimizations in the Braided Loop Metaheuristic.

The mathematical basis for the earlier reported spectrum of discrete electromagnetic field (EMF) frequencies that were shown to affect health and disease is substantiated and generalized in the present paper. The particular EMF pattern was revealed by a meta-analysis of, now, more than 500 biomedical publications that reported life-sustaining as well as life-decaying EMF frequencies. These discrete eigenfrequency values can be related to supposed bio-resonance of solitons or polaron quasi particles in life systems. Bio-solitons are conceived as self-reinforcing solitary waves that are constituting local fields, being involved in intracellular geometric ordering and patterning, as well as in intra- and inter-cellular signalling. Literature search, revealed very similar frequency patterns for wave resonances of nucleotides in aqueous solution, for a candidate RNA-catalyst, as well as for sound-induced vibrations evoked in thin vibrating membranes. This collective evidence points at a generalized biophysical algorithm underlying complexity in nature, evidently manifest in both animate and non-animate modalities. The detected EMF eigenfrequencies could be arithmetically scaled according to an adapted Pythagorean tuning. The mathematical analysis shows that the derived arithmetical scale exhibits a sequence of unique products of integer powers of 2, 3 and a factor . This generalized semi-harmonic frequency spectrum may reflect a discrete pilot-wave structure that can be interpreted as a, so called, hidden variable in Bohm’s causal interpretation of quantum field theory.

A novel biophysical principle: the GM-model was revealed, describing an algorithm for coherent and non-coherent electromagnetic (EM) frequencies that either sustain or deteriorate life conditions. The particular frequency bands could be mathematically positioned on a Pythagorean scale, based on information distribution according to ratios of 2:3 in 1:2. The particular scale exhibits a core pattern of twelve eigenfrequency functions with adjacent self-similar patterns, according to octave hierarchy. In view of the current interest in coherency and entanglement in quantum biology, in the present paper, we report on a meta-analysis of 60 papers in physics that deal with the influence of electromagnetic frequencies on the promotion of entangled states in, so called, EPR experiments. Einstein, Podolsky and Rosen originated the EPR-correlation thought experiment for quantum-entangled particles, in which particles are supposed to react as one body. The meta-analyses of the EPR-experiments learned that entanglement, achieved in the experiments is real, and applied frequencies are located at discrete coherent configurations. Strikingly, all analysed EPR-data of the independent studies fit precisely in the derived scale of coherent frequency data and turned out to be virtually congruent with the above mentioned semi-harmonic EM-scale for living organisms. This implies that the same discrete coherent frequency pattern of EM quantum waves that determine local and non-local states is also applicable to biological order and that quantum entanglement is a prerequisite for life. The study may indicate that the implicate order of pilot-wave steering system, earlier postulated by David Bohm is composed of discrete entangled EM wave modalities, related to a pervading zero-point energy information field.

Physicist David Bohm and biochemist Ilya Prigogine began a dialogue that implied a deep, structuring, primordial harmony within life. In classical Chinese this harmony is referred to as Li (理), which also designates the elegant, natural pattern found in jade. This article emphasizes the ways that perception of primordial harmony gives way to a vision of possibility and to the creative intelligence and action necessary for meeting the challenges we face. Insights from Bohm, Prigogine, and others on releasing outmoded thinking and actions are integrated with contemplative traditions, Eastern and Western philosophy, and pragmatic strategy making.

Quantum physics used for microscopic particles of matter like electrons and light shows that they behave both like wave and particle, the two contradictory aspects in classical physics. Also quantum field theory used to explain properties of elementary particles necessitated the introduction of vacuum states with no particle but huge energy in flat space-time domain. But the curved space-time indicates a different scenario. Here one observes a vacuum state in one reference frame but shows a state with particles, when looked from a different reference frame. Quantum field theory to explain superfluidity and superconductivity shows a need to introduce a vacuum state with an order and elementary excitations. David Bohm’s concept of explicate and implicate orders in quantum physics to explain hidden variables brought a new dimension to look at the reality. This implicate order looks like another type of vacuum state. Prof. Adrain Klein from Israel has developed a model for sub-quantum physics (domain below the Planck level) and found that this domain does not have any matter; it just has information. This can be again treated as some kind of vacuum state. We find similar concepts in Jainism involving their theory of karma and their concept of two parts of the universe. One finds a similar concept known as “Form and Emptiness” by Nagarjuna of Buddhist tradition. Finally it is suggested that Jain theory of anekāntavāda (multiple truths) should be taken seriously by scientists. Actually since the process of measurement in quantum physics results into wave-function reduction in which one finds only one eigen state out of many, the process itself takes away information about other eigen states; hence it can be treated as vacuum state of some type. Penrose believes that human decision-making is neither deterministic nor random and nor is it computable; hence a Śūnya appears in our formalism at a very fundamental level, when we talk of any decision towards understanding the reality.

This paper describes limitations of the scientific knowledge and the scientific formalism which is currently used to study living systems and human systems in general [1-7]. It is suggested that there is a need to explore the General Systems Theory (GST) for better understanding of these issues [8-9]. General Systems Theory (GST) is a generalized methodology to study properties of both the physical systems and the social systems [10-13]. It is shown that the concept soul and soul-matter interaction of Jainism [14-16] and their concept that knowledge is structured in the consciousness needs to be examined in the modern context. Three examples are given which shows that the concept of knowledge of consciousness has a great meaning and it can be good example to be pursued by the scientists. They lead one to infer that there exist higher dimensions of knowledge including Extra Sensory Perception (ESP) which are not yet properly explored in a systematic way in the context of understanding soul [17-20] As a consequence of this, it is also mentioned that Darwin's principle of 'Survival of the fittest' should be compared to a wider principle 'Live and Let Live' of Jains based on higher dimensions of knowledge which put more emphasize more on underlying identify (common soul) among all living beings than differences among them [3, 21]. This comparison could provide a new way of looking at the concept of evolution and so the concept of spiritual evolution should be also examined in the modern perspective. Ultimately it appears that the characteristics of a pure soul as described in Jainism may provide new ways and new concepts to the modern scientists in understanding the soul/consciousness. Their concept of pure knowledge seems to be quite close to the concept of Implicate Order of quantum mechanics as described by David Bohm [22]. Finally it is proposed that the process of spiritual evolution as described in Jainism to achieve the highest state of soul may be accompanied by decrease in rate of entropy production at every stage and building up of some new type of order [3].

Causality in Complex Adaptive Hierarchical Systems (CAHSystems) is bipolar. In the hierarchical organization, within-scale contributions come both from below (reductionistic) and above (holistic). Holoecology is ecology that seeks to bring holism and formalism into the traditional mix of descriptive, empirical approaches to elaborating ecological cause and effect. The holism is philosophical and methodological, ecological modeling being an important element in the latter. The formalism (presently) is built around a body of environmental system theory called the Theory of Environs. This theory encompasses a set of “principles” of transactional network organization, where a transaction is a flow of conservative substance (energy or matter) between two system components. These are numbered, and referred to not as principles, but as cardinal hypotheses, because they are conditioned on verification or falsification by empirical or theoretical means. Presently, there are 20 of them: 1. Network pathway proliferation—increase of pathway numbers with length. 2. Network nonlocality—dominance of indirect effects. 3. Network homogenization—trend to uniform distribution of transaction based causation. 4. Network aggradation—network growth and development properties move systems away from thermodynamic equilibrium. 5. Network throughflow maximization—system-wide virtual goal function. 6. Network storage maximization—system-wide concrete goal function. 7. Network boundary amplification—benefits of agency in boundary crossing. 8. Network interior amplification—benefits of high node in-degree. 9. Network enfolding—entwinement of boundary relations into deep interiors. 10. Network unfolding—conversion of networks to macrochains. 11. Network centrifugality/centripetality—expansion and contraction of influence from node storage in, respectively, output and input environs. 12. Network topogenesis—quantitative determination of stocks and flows by topological properties of qualitative digraphs. 13. Network synergism—system-wide benefits > costs emergent in network organization. 14. Network interaction typing—structural determination (by digraph topology) vs. parametric determination (by quantitative flow-storage transactions) of qualitative relations specifying binary interaction types (e.g., predation, competition, mutualism) between component pairs in systems. 15. Network mutualism—emergence of positive interaction types (symbioses) in network organization. 16. Network Janus Enigma Hypothesis—stronger adjacent transactions produce stronger ultimate expression of positive binary relations (network synergism), but also stronger proximate environmental degradation. 17. Network clockwork stockworks (holon autonomy)—time delay of substance flow in storage causes nodes to dominate in determining network properties; “‘net’works” are really more like “clockwork ‘stock’works” that contribute constrained autonomy to their entities. 18. Network environ autonomy—boundary-based partitioning of transactional stocks and flows in systems, causing environs to be isolated “small worlds” spanning intra-system organization and expressing implicate order. 19. Network distributed control—Expression among system components of distributed (indirect, decentralized, or remote) control at a network distance. 20. Network ecogenetic coevolution—system-wide coevolution of mutually implicated parts and wholes to achieve and sustain systemic coherence and life. These hypotheses are grouped into sections by shared affinities. Eight of them are identified as having special potential to: transform ecology into a systems science that integrates bipolar causality; unify the reductive and holistic modes of science; and shift the ecological worldview more towards holism.

The Operational Architectonics (OA) of brain-mind functioning is a theory that unifies brain and mind through nested and dynamic hierarchy of electromagnetic brain fields. Recently, it has been enriched by concepts from physics like time, space, entropy, and self-organized criticality. This review paper advances OA theory further by delving into the foundations of quantum physics and Eastern metaphysics in relation to mind function. We aim to show that the brain-mind OA is the boundary between and integration point of quantum physics and Eastern metaphysics, and that it may inspire building a richer and more inclusive paradigm of the brain-mind relation, where quantum physics and Eastern metaphysics are inherently intertwined.

In this paper I give a new information-theoretic analysis of the formalisms and interpretations of quantum mechanics (QM) in general, and of two mainstream interpretations of quantum mechanics in particular: The Copenhagen interpretation and David Bohm’s interpretation of quantum mechanics. Adopting Juan G. Roederer’s reading of the notion of pragmatic information, I argue that pragmatic information is not applicable to the Copenhagen interpretation since the interpretation is primarily concerned with epistemology rather than ontology. However it perfectly fits Bohm’s ontological interpretation of quantum mechanics in the realms of biotic and artificial systems. Viewing Bohm’s interpretation of QM in the context of pragmatic information imposes serious limitations to the qualitative aspect of such an interpretation, making his extension of the notion active information to every level of reality illegitimate. Such limitations lead to the idea that, contrary to Bohm’s claim, mind is not a more subtle aspect of reality via the quantum potential as active information, but the quantum potential as it affects particles in the double-slit experiment represents the non-algorithmic aspect of the mind as a genuine information processing system. This will provide an information-based ground, firstly, for refreshing our views on quantum interpretations and secondly, for a novel qualitative theory of the relationship of mind and matter in which mind-like properties are exclusive attributes of living systems. To this end, I will also take an information-theoretic approach to the notion of intentionality as interpreted by John Searle.

This paper seeks to examine the nature of matter from an Orthodox Christian patristic perspective, specifically that of St. Gregory of Nyssa, and compare this with David Bohm's concept of wholeness and the implicate order. By examining the ramifications of the doctrine of creation ex nihilo, the basic nature of matter as being rooted in the mind of God reveals itself, and furthermore shows that certain conceptions of quantum physics can provide language with which to give voice to this ancient view.

Throughout the past 31 years transpersonal anthropologists and transpersonal psychologists seeking a scientific language to discuss anomalous phenomena and the farther reaches of human nature (or to invoke a discussion of ultimate reality, universal mind or cosmic consciousness) have referred to the holographic paradigm, the conceptual origin of which is directly related to David Bohm’s implicate order theory. In 1982 and 1984 Bohm discussed the holographic paradigm’s limitations (and more specifically his concept of holomovement) to accurately represent his implicate order theory, suggesting instead the more precise conceptual reference holoflux; yet the limited publication of this correction has not been noticed by those who continue to champion the holographic paradigm. This paper reiterates Bohm’s 1982 and 1984 correction, and discusses its implications for transpersonal theory.

When quantum physics and biological phenomena are analogously explored, it emerges that biologic causation must also be understood independently of its overt appearance. This is similar to the manner in which Bohm characterized the explicate versus the implicate order as overlapping frames of ambiguity. Placed in this context, the variables affecting epigenetic inheritance can be properly assessed as a key mechanistic principle of evolution that significantly alters our understanding of homeostasis, pleiotropy, and heterochrony, and the purposes of sexual reproduction. Each of these become differing manifestations of a new biological relativity in which biologic space-time becomes its own frame. In such relativistic cellular contexts, it is proper to question exactly who has observer status, and who and what are being observed. Consideration within this frame reduces biology to cellular information sharing through cell-cell communication to resolve ambiguities at every scope and scale. In consequence, it becomes implicit that eukaryotic evolution derives from the unicellular state, remaining consistently adherent to it in a continuous evolutionary arc based upon elemental, non-stochastic physiologic first principles. Furthermore, the entire cell including its cytoskeletal apparatus and membranes that participate in the resolution of biological uncertainties must be considered as having equivalent primacy with genomes in evolutionary terms.

This paper outlines the common ground between the algebraic approach to quantum phenomena proposed by Hans Primas and the ideas lying behind David Bohm’s notion of the implicate and explicate order. The latter emerged from what he called “an algebraic description of structure- process” which, in terms of formal logic, was a way to study the relation between a non-Boolean (implicate) quantum logic and its Boolean (explicate) projections. We show that in the implicate order, we have two time-evolution equations, one involving a commutator, which is essentially Heisenberg’s equation of motion, and the other involving an anti-commutator or Jordan product. Explicate orders emerge from projections into, or shadows on, Boolean sub-structures, a process that Primas has likened to “pattern recognition”. These projections produce equations that form the basis of what has been called the de Broglie–Bohm interpretation of quantum mechanics. By exploiting the properties of the orthogonal Clifford algebras, this model has been generalized to include relativistic systems with spin, giving a novel insight into the whole approach.

Reception of the Bohm-Hiley interpretation of quantum mechanics has a curiously Janus faced quality. On the one hand, it is frequently derided as a conservative throwback to outdated classical patterns of thought. On the other hand, it is equally often taken to task for encouraging a wild quantum mysticism, often regarded as anti-scientific. I will argue that there are reasons for this reception, but that a proper appreciation of the dual scientific and philosophical aspects of the view reveals a powerful and extremely interesting metaphysical view of the world. This view is akin to that of Russellian Monism, in which the empirical world studied by science is restricted to relational features that stand in need of some background intrinsic properties to ground their reality. This allows for a theory that can embrace a world which exhibits a reasonable and plausible sort of emergence (especially of domains that fall under classical concepts) while also making room for distinctive and scientifically intransigent properties such as consciousness.

Approaches to supplication, such as faith and single-minded devotion to an ultimate value or deity, are proposed to constitute the human interface between the manifest and the unmanifest. A reciprocal, resonant interchange between the unmanifest and human summoning of the holy can bring the sacred to expression in cultural forms and personal experience. Addressing the boundaries between the human and the divine, this paper presents a cross-cultural model for spiritual supplication. This model utilizes the anthropological term ritual frame and provides an integrative worldview with which to examine the dynamics of sacred contact and invocation. This suggests that supplication is the universal and fundamental human orientation to invoke the reception of profound healings, as well as spiritual blessings, cross-cultural understandings and innumerable gifts of creativity.

In this paper I explore the connections between the traditional metaphysics of the Yijing «易經» and some contemporary ideas that have emerged from physics. The general background to this discussion is the idea that the study of mathematics forms a spiritual pursuit; that the investigation of abstraction through precise formal language provides, at the least, an analogue of transcendent reality. This was once a key underlying assumption of mathematics, but it is largely neglected in the modern world. The Image and Number (Xiangshu 象數) approach to the study of Change embodies this ideal and asks us to take seriously the idea that, just as mathematics can describe the physical dimensions of the world, so too it can provide a language to investigate the psychospiritual dimensions. Because physics is the primary application of mathematics to the phenomenal world, the relationship between quantum theory and the metaphysics of the Yijing «易經» is taken to be key. In this connection, vacuum polarization is explored. This started as a theoretical consequence of a mathematical description from quantum physics, which decades later later received experimental verification. I then suggest a strong parallel between this effect and the metaphysical progression from Wuji 無極 to Taiji 太極. This serves as the canonical example of the meeting point between mathematics, physics and metaphysics. I then look at comparisons between the three realms of Heaven (Tian 天), Earth (Di 地) and Humanity (Ren 人) as described in the Dazhuan «大傳» and the philosophical physics of David Bohm, in particular his key idea of the implicate and explicate orders and their relationship to each other and to consciousness. The patterns inherent in the implicate order unfold to create the manifest reality we experience as the explicate order. Similarly, consciousness, through memory, locally enfolds the explicate order back into an unmanifest implicate order. The pivotal role of consciousness in the structure of the cosmos suggested by both of the traditional and modern approaches then suggests a way of understanding the Jungian notion of synchronicity as something more than a purely psychological phenomenon. Instead, this phenomenon can be seen as a direct effect of recognizing the integration of the human psyche into the broader fabric of the universal reality. In turn, this leads to a consideration of what the process of divination means in the context of the Western scientific mind set and, finally, how such a shift in perspective should lead us all to seek a harmonious way of being, both with each other and with the world which supports us. http://www.yijing.co.uk

Despite the rationalist approach to science over the past four centuries, some physicists hold that new ideas mirror metaphysical perspectives of the natural world. The implications of these recent scientific theories present significant and complex interpretative problems for researchers who adopt a more traditional or rationalist philosophical position. Through her artwork, the author provides a conduit for a visual interpretation of the former, more holistic approach. She uses innately recognized symbols that appeal to humanity's natural and spiritual understandings of the environment and the cosmos. This cross-disciplinary artwork parallels contemporary scientific insights into our natural environment and the physical world that characterize, for example, Bohm's conception of implicate order.

A version of Bohm's model incorporating retrocausality is presented, the aim being to explain the nonlocality of Bell's theorem while maintaining Lorentz invariance in the underlying ontology. The strengths and weaknesses of this alternative model are compared with those of the standard Bohm model., 35 pages, 5 figures, new sections 12 and 13 added

I examine recent arguments based on functionalism that claim to show that Bohm's theory fails to solve the measurement problem, or if it does so, it is only because it reduces to a form of the many-worlds theory. While these arguments reveal some interesting features of Bohm's theory, I contend that they do not undermine the distinctive Bohmian solution to the measurement problem.

Introduction Language—the words we inherit and those we coin, are arguable one of the primary means through which we define, not only ourselves, but our cultures, civilizations, and supporting mythos. [1, 2] This research examines some of the words, or signifiers, that have been used, and/or are currently being used, to reference the totality of our interconnectedness with information and communication technologies (ICTs) and the co-emergent global consciousness arising with/in it. Some of these signifiers include: noosphere, global brain, superorganism, worldwide network, Gaia, collective intelligence, and planetary consciousness. [3, 4, 5, 6, 7, 8, 9] Rationale The purpose of the research is to explore the implications and potential consequences of the choice/s we make in the use of signifiers on our unfolding global consciousness and the cultures, civilizations, mythos, and possible futures, co-arising with it. Do the current signifiers, for example, expand or limit our thinking, and/or that of future generations? Although pioneering theorists, Teilhard de Chardin [3, 4] and Peter Russell, [5] included higher forms of human consciousness and/or spirituality, as integral to their work (and Russell himself coined the term “global brain”), the term “brain” represents an exterior, objective structure, and as such, does not speak to interior, subjective processes. [10, 11] The term, “global” speaks to a collective objective reality, rather than a collective intersubjective reality. As words are the primary means through which we co-create, share, and transmit reality, through continuing to use (and thus promote) the term “global brain,” for example, are we inadvertently diminishing humanity’s potential to enlarge, grow, and/or expand its capacity for collective compassion and/or other higher values? (The latter are subjective and intersubjective realities with objective and interobjective consequence.) Can we reduce Chardin’s noosphere or the Greek νοῦς (nous "mind") to the brain? Does such a reduction not inadvertently perpetuate outdated reductionistic frameworks that demoted and/or stymied intuitive, emotional, and compassionate forms of knowing in the first place? There is a poignancy in this inquiry that arises from the fact that many theorists using the term do not adhere to reductionist philosophies, but rather are pioneers of more embracing/holistic philosophies. [12] The intention of the inquiry is thus to highlight the importance of recognizing the power of word choice on the evolution of consciousness (global, planetary, or otherwise). If we doubt that words have such power or that they can readily lose their original meanings and associations, we can look to Bohm [2], who points out that current Western use of the word “measure” is a debased form of its original meaning. He reminds us that the term “right measure” once referenced “inner measure.” In this regard, measure was not looked on in its modern sense as being primarily some sort of comparison of an object with an external standard or unit. Rather, this latter procedure was regarded as a kind of outward display or appearance of a deep ‘inner measure’, which played an essential role in everything. When something went beyond its proper measure, this meant not merely that it was not conforming to some external standard of what was right, but much more, that it was inwardly out of harmony, so that it was bound to lose its integrity and break up into fragments. [2] Bohm demonstrates that even when a word is coined to include subjective and/or intersubjective ways of knowing, such meaning can be lost. Method The transdisciplinary method of Integral Methodological Pluralism is used to explore a selection of signifiers used to reference the emergent interconnected consciousness: global brain, worldwide network, superoganism, noosphere, Gaia, collective intelligence, and planetary consciousness.[i] Integral Methodological Pluralism (IMP) is a methodology that identifies multiple perspectives that must be taken into account and integrated if any phenomena are to be properly understood.[10] IMP is designed to shed light on perspectives that are often overlooked, particularly in the sciences. In the first stage of the exploration the words/signifiers are located in one or more of four quadrants of the IMP model. The four-quadrant model has axes: the inner world and outer world as compared with the individual and collective realms. [10] The figure below illustrates the basic distinctions. With the exception of Gaia, all the signifiers, including noosphere are terms (composed of two words) and many of the terms are composed of compound words. Discussion A preliminary mapping reveals three signifiers that cross the intersubjective-interobjective divide, e.g., Noosphere, Planetary Consciousness, and Gaia.[ii] If it is our intention to include subjective and/or intersubjective experience[iii] in the arising global interconnectedness, the use of one of the above words and/or the coining of new signifiers, is warranted. If we continue to use signifiers that do not reflect subjective and intersubjective perspectives, how do we dare hope the original intentions/meanings will survive? If we intend to encourage the adoption of systemic, holistic, integral philosophies capable of enabling human and planetary flourishing, the terms we utilize need to reflect our intention. When we speak “from the heart,” it is commonly understood that we are speaking honestly—and about that which we gained through personal experience. The “global brain” adequately represents an organ of interobjective knowledge, but it does not speak to intersubjective loving. Will humanity meet the challenges confronting the global community now, and in the future, with a Global Brain, or even Global Intelligence, devoid of a metaphorical organ of compassion? If the sum total of human history has taught us anything, it is that knowledge without compassion is naught but fuel for the worst crimes in history. It is incumbent upon us to recognize that a self-organizing, learning network that exhibits collective intelligence will only serve our betterment if it has an algorithm of compassion. It may be challenging to come up with such, but through languaging the Global Heart into our collective Future we come nearer. What signifiers might we use to embody the collective interdependent collaborative network of the Global Brain-Global Heart duo such that the future is not limited by our choice? We need intelligence, but we need wisdom all the more. Finally, as we increasingly move toward an image-mediated society, we would do well to imagine our new signifier/s as images—for it is likely one or more of these images will come to symbolize much. References and Notes Luhmann, N. (1995). Social systems. Translated by Bednarz, J., Stanford University Press. USA. Bohm, D. (1980). Wholeness and the implicate order. Routledge. USA. pp. 25-26 de Chardin, T. (1959). The phenomenon of man. Harper, USA. de Chardin, T. (1964). The future of man. Harper & Row. USA. Russell, P. (1983). The Global Brain. Tarcher, USA. Heylighen, F. (2002). The Global Superorganism: an evolutionary-cybernetic model of the emerging network society. Journal of Social and Evolutionary Systems, 1-37. Heylighen, F. (2011). Conceptions of a Global Brain: an historical review. Evolution: Cosmic, Biological, and Social, eds. Grinin, LE, Carneiro, RL, Korotayev AV, Spier F, 274-289. 8. Lovelock, J. (1979). Gaia: A new look at life on earth, Oxford University Press. UK. Laszlo, E. (1997). 3rd Millennium: The challenge and the vision. Gaia Books Limited. UK Wilber, K. (1995). Sex, ecology, and spirituality: The spirit of evolution. Shambhala, Boston. USA. Wilber, K (2006). Integral spirituality. Shambhala, Boston. USA. Heylighen, F. (2011). Self-organization of complex, intelligent systems: an action ontology for transdisciplinary integration. Integral Review. [i] It is beyond the scope of this inquiry to explore all the words and/or terms that are currently being used in this context. The selected words are intended to represent some of the more commonly used terms. [ii] The term Gaia is placed in both the Interobjective and Intersubjective quadrants because it has been used to reference the Earth as a physical structure, and to reference a self-regulating, complex system that arises when organisms interact with their inorganic surroundings on Earth, i.e., Gaia theory [8] [iii] I am using the singular and plural (subjective and intersubjective as well as objective and interobjective) purposefully to remind that the global entity which we are seeking to name or signify is made up of individuals.

We pursue our discussion of Fermi's surface initiated in Dennis, de Gosson and Hiley and show that Bohm's quantum potential can be viewed as an internal energy of a quantum system. This gives further insight into the role it played by the quantum potential in stationary states. It also allows us to provide a physically motivated derivation of Schr\"odinger's equation for a particle in an external potential., Comment: 10 pages

In recent decades some cognitive scientists have adopted a program of quantum cognition. For example, Pothos and Busemeyer (PB) argue that there are empirical results concerning human decision-making and judgment that can be elegantly accounted for by quantum probability (QP) theory, while classical (Bayesian) probability theory fails. They suggest that the reason why QP works better is because some cognitive phenomena are analogous to quantum phenomena. This naturally gives rise to a further question about why they are analogous. Is this a pure coincidence, or is there a deeper reason? For example, could the neural processes underlying cognition involve subtle quantum effects, thus explaining why cognition obeys QP? PB are agnostic about this controversial issue, and thus their kind of program could be labeled as “weak quantum cognition” (analogously to the program of weak artificial intelligence as characterized by Searle). However, there is a long tradition of speculating about the role of subtle quantum effects in the neural correlates of cognition, constituting a program of “strong quantum cognition” (SQC) or “quantum cognitive neuroscience”. This paper considers the prospects of SQC, by briefly reviewing and commenting on some of the key proposals. In particular, Bohm and Hiley’s active information program will be discussed.

The question of what is humanity and how it is expressed has endless and dynamic answers. My paper is an attempt to construct and explain the answer based on the insights Indigenous humanity expressed in the continent called North America. The four fundamental insights are organised around the concept of creation as ecology, the insights of embodied spirits, the implicate order, and transformation. These complementary insights inform the depth of Indigenous worldview. These insights are replicated and revealed in structure and meaning of Indigenous languages, ceremonies and stories. These cognitive insights suggest a starting point for reflecting about whatever is most significant in Indigenous humanities in curriculum.

Niels Bohr and David Bohm had radically different visions of the reality underlying quantum mechanics. Bohr’s picture evolved into the Copenhagen interpretation and is very much part of mainstream physics. Bohm’s theory is observationally equivalent to Bohr’s and is much closer in spirit to classical physics. Bohm’s version has never become mainstream, in part because it requires that a physical particle respond to a self-generated field. How the field could be generated non-locally by the particle is not addressed by the theory. However the new model of ‘Entwined Paths’ shows that, at least in one dimension, a specific space-time geometry allows a single particle to construct the full Dirac propagator. In doing this, the model shows that the contrasting views of Bohr and Bohm may well be complementary.

Foundations of Physics, 43 (4), ISSN:1572-9516

Recent literature on Bohm's alternative to mainstream quantum mechanics may create the misleading impression that, except for perfunctory dismissals, the theory was ignored by the physics community in the years immediately following its proposal. As a matter of fact, Einstein, Pauli, and Heisenberg all published criticisms of Bohm's theory, explaining their reasons for not accepting the theory. These criticisms will be discussed and evaluated in this article.

David Bohm's interpretation of quantum mechanics yields a quantum potential, Q. In his early work, the effects of Q are understood in causal terms as acting through a real (quantum) field which pushes particles around. In his later work (with Basil Hiley), the causal understanding of Q appears to have been abandoned. The purpose of this paper is to understand how the use of certain metaphors leads Bohm away from a causal treatment of Q, and to evaluate the use of those metaphors.

Beginning with relativity and quantum theory, the deterministic view that has dominated and shaped Western culture for more than 2,500 years has begun to unravel, leading to the emergence of a new paradigm. This new paradigm effectively reformulates the project of science, conceiving of existence as an interpenetrating web of coevolving, cocreative relationships. By exploring Kabbalah and the new scientific paradigm within the context of shared evolutionary principles, I seek to demonstrate a viable alternative to the prevailing deterministic worldview. By going beyond the limits of determinism and re-visioning existence as an evolutionary, emergent phenomenon, we can establish a new basis for an authentic dialogue between science and religion.

Collectivist philosophy inspired David Bohm9s research program in physics in the late 1940s and early 1950s, which laid foundations for the modern theory of plasma and for a new stage in the development of the quantum theory of metals. Bohm saw electrons in plasma and in metals as capable of combining collective action with individual freedom, a combination that he pursued in his personal and political life. Mathematical models of such complex states of freedom, developed by Bohm and other socialist-minded physicists (Yakov Frenkel, Lev Landau, Igor Tamm), transformed the physics of condensed matter and led to the introduction of a new fundamental physical concept, collective excitations or quasiparticles. Together, these contributions illustrate the impact of socialist thought on the development of physics during the last century.

In this paper we discuss the relevance of the algebraic approach to quantum phenomena first introduced by von Neumann before he confessed to Birkoff that he no longer believed in Hilbert space. This approach is more general and allows us to see the structure of quantum processes in terms of non-commutative probability theory, a non-Boolean structure of the implicate order which contains Boolean sub-structures which accommodates the explicate classical world. We move away from mechanical `waves' and `particles' and take as basic what Bohm called a {\em structure process}. This enables us to learn new lessons that can have a wider application in the way we think of structures in language and thought itself.

Common to different versions of social constructionism is the definition of discourse as taking place between persons. Experiences that take place in the absence of immediate others, such as thinking to oneself or reading a text, are treated as secondary phenomena, as introjected versions of social utterances/gestures. This article asserts that representative constructionist articulations of between-person relationality rest on abstractions masking a more primary locus of sociality. I offer an alternative formulation of the social as the embodiment of sensate experience, borrowing from Merleau-Ponty's and Gendlin's accounts. Sensate experience is already radically relational before and beyond any notion of sociality as between-person voices/gestures, generating more intimate and mobile possibilities of interpersonal understanding than are offered via discursive readings of terms like `social', `language' and `embodiment'.

It is important to distinguish between physics, which is an experimental science, andphysicists, who are people. The latter are most certainlynot objective. Thus, Lipschutz-Yevick’s assertion that Ruskai says that the publication of Bohm’s controversial articles in thePhysical Review is evidence of the objectivity of the establishment towards [Bohm] is not supported by my statement

In the late 1990s popular science writing has gained a prominence not seen since the interwar period of James Jeans, Arthur Eddington and J. B. S. Haldane. This is evident not only in the increased commercial success of the genre but also in its impact on traditional literary culture. John Carey, in his introduction to the Faber Book of Science, claims that science popularizers 'have created a new kind of late twentieth-century literature, which demands to be recognized as a separate genre, distinct from the old literary forms, and conveying pleasures and triumphs quite different from theirs'.1 In April 1999 the Royal Society of Literature announced its decision to invite scientists to be fellows, as 'an acknowledgement of the quality and range of contemporary science writing'." The Cheltenham Literary Festival, in October of the same year, featured over a dozen science popularizers in its programmer' Creative writers have been quick to explore the possibilities presented by the new genre. Michael Frayn's play Copenhagen, which opened to critical and popular acclaim in May 1998, is only the latest in a series ofliterary harbingers of a new age of harmony, or at least meaningful exchange, between literature and science. Acknowledgements to science popularizers-usually physicists-are becoming a common sight in prefaces to novels and plays. Besides Frayn, one could mention Tom Stoppard, who found inspiration for Arcadia in James Gleick's Chaos, and begins Hapgood, a play centred on a convoluted quantum mechanical espionage plot, with a quotation from physicist and popularizer Richard Feynman;" or Ian McEwan, who acknowledges physicist David Bohm's Wholeness and the Implicate Order as a source for The Child in Time, and has a science writer as the protagonist of his Enduring Loue?

In this paper I describe the history of the surreal trajectories problem and argue that in fact it is not a problem for Bohm's theory. More specifically, I argue that one can take the particle trajectories predicted by Bohm's theory to be the actual trajectories that particles follow and that there is no reason to suppose that good particle detectors are somehow fooled in the context of the surreal trajectories experiments. Rather than showing that Bohm's theory predicts the wrong particle trajectories or that it somehow prevents one from making reliable measurements, such experiments ultimately reveal the special role played by position and the fundamental incompatibility between Bohm's theory and relativity., 35 pages with 5 figures. This is an extended version of the talk that I gave at the UC Irvine Laguna Beach Physics Conference on 5 February 2000

Bedard has argued that the 'minimalist' interpretation of Bohm's theory "do[es] not make sense", essentially because one cannot account for bonding properties in terms of particles cofigurations alone. I argue that while this point is correct, the minimalist interpretation never sought to provide such an explanation (nor is it incumbant upon this interpretation to do so)., 13pp. A reply to Bedard (1999) Phil. Sci. 66:221

Poststructuralism and complexity are plural and diverse modes of thought that share a common subscription to the `anteriority of radical relationality'. They nonetheless subscribe to a different ethic of life because they address the anteriority of radical relationality in different ways. Complexity remains strategic in its bid to become a power-knowledge of the laws of becoming. It derives that strategic ethic from its scientific interest in the implicate order of non-linearity that is said to subvert Newtonian science. Poststructuralism is poetic. It derives its poetic ethic from Heidegger and from the reworking of orphic and tragic sensibilities to radical relationality with the radically non-relational. Observing that all poetry is complexity avant la lettre, the article illustrates these points with the Odyssey and concludes that while complexity is ultimately concerned with fitness, poststructuralism is preoccupied with justice.