Universal Awareness: A Theory of the Soul
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Nothing disappears. It only changes its structure, design, just as our body decomposes into basic elements. Remark: I would really like to remember my own self. Consciousness per se is information. Informational connection exists beyond time and field. It permeates the entire universe.
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Information does not disappear, it can only change its medium. And we can not say for sure in what form and where it exists. This is the way wisdom of Kabbalah views it. Remark: I support the idea that consciousness is a global phenomenon. Therefore, the individual consciousness is like a small holographic copy that picks up certain things from the collective consciousness.
In this case they are truly connected. However, physics does not yet discuss what happens after death. Answer: The wisdom of Kabbalah teaches that nothing else exists. Our bodies and the whole corporeal world are only an illusion. Everything else exists in the consciousness. Question: What does it mean to rise above your consciousness and which path leads to it? Basically, can we influence the scope of our consciousness by simply wanting to expand it?
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Answer: Of course we can! What we have is animal consciousness. It serves our physical bodies, therefore it is on the animate degree. All of our thoughts are directed toward food, sex, family, and wealth. Some people also desire fame, knowledge, and power. What does our so-called higher consciousness come down to?
What do we occupy ourselves with and what are we serving? We pursue such low goals! However, when a person sets this goal, when he is in the proper environment, then everything can be achieved with relative ease. In any case we will continue to wander through life until we attain the goal. Such is the law of nature.
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There is no dearth of research on this topic within every sector of science. And now here is the owners manual, the instructions for merging ourselves into nature and her infinite supply of altruism, unity and balance. Thanks for this great site! As said above, the next Human evolutionary phase will be the attainment of a collective consciousness.
Imagine what the world would look like…no more wars, pollution, or lack of any kind. It seems that the collective unconscious is not a concept anymore. Unfortunately, nowadays we can observe that it used for manipulation mostly — politics, consumer society, etc. Building collective consciousness is a little tricky — you never know where the flow will take you, but with enough attention to details and a hard core it looks very realistic.
Were I to have seen some of the concepts discussed on this page but 50 years ago, I might have laughed out loud. However, experiment and theory in physics and psychology since have evolved to such an extent along these lines, literally at the forefronts of science, that minimally I must take these concepts as probably being correct. One important particular is the collaboration of Stuart Hameroff with Roger Penrose on a theory of the seat of the portal of human consciousness in the body being through quantum-collapse. This led to the hypothesis and experimental demonstration of the quantum fluctuations in the microtubules ubiquitous to cellular and higher life, and particularly the nervous system and the brain.
Further, Hameroff demonstrated that anesthesia at a specific threshold level immediately shut down those fluctuations. Secondly, when signals are conducted along nerves, they travel with the same speed throughout—no acceleration, no slowdown. Thirdly, if there is a nerve impulse, it is at a specific intensity—exactly that or nothing.
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Finally, if there is any section of nerve at all, no matter how short, that reaches a specific concentration threshold of the anesthetic; there is absolutely no nerve signal. If less than that concentration—even across the whole nerve, neither speed nor intensity of impulses are diminished. A second is a well-argued theory by Donald Hoffman, Prof.
But just what this self-consciousness amounts to, and how it might be connected to other aspects of the mind, most notably consciousness itself, is less clear. It has, perhaps unsurprisingly, been the topic of considerable discussion since the Greeks. During the early modern period self-consciousness became central to a number of philosophical issues and, with Kant and the post-Kantians, came to be seen as one of the most important topics in epistemology and the philosophy of mind. Although it is occasionally suggested that a concern with self-consciousness is a peculiarly modern phenomenon, originating with Descartes Brinkmann , it is in fact the topic of lively ancient and medieval debates, many of which prefigure early modern and contemporary concerns Sorabji Aristotle, for example, claims that a person must, while perceiving any thing, also perceive their own existence De Sensu 7.
Thus, on this view, self-awareness requires no awareness of outer things. In a similar vein, in the eleventh century, Avicenna argues, by way of his Flying Man thought experiment, that a newly created person floating in a void, with all senses disabled, would nevertheless be self-aware. On such views, and in contrast to the Aristotelian picture, basic self-awareness is neither sensory in nature nor dependent on the awareness of other things.
Who I AM and Where I AM – rownesameci.ga
This latter claim was accepted by Aquinas, writing in the thirteenth century, who can be seen as synthesising aspects of the Platonic and Aristotelian traditions Cory This ancient and medieval debate concerning whether the mere presence of the mind is sufficient for self-awareness is related to another concerning whether self-awareness is itself sensory in character or, put another way, whether the self is or is not perceptible.
Aquinas has sometimes been interpreted as offering a positive answer to this question, sometimes a negative answer see Pasnau ch. There were, therefore, wide-ranging debates in the ancient and medieval period not only about the nature of self-consciousness, but also about its relation to other aspects of the mind, most notably sensory perception and awareness of the body.
The cogito , which was anticipated by Augustine On the Trinity As such, it is crucial for Descartes that the cogito is something of which we can be absolutely certain.
Williams ch. Of particular concern is the question whether these two propositions are known by inference or non-inferentially, e. II, ch. If Descartes, Locke, and Berkeley can be interpreted as accepting the view that there is an inner perception of the self, on this question Hume stands in stark contrast notoriously writing that whilst.
I never can catch myself at any time without a perception, and never can observe anything but the perception. Hume — bk. Strawson a , since lacking an impression of the owner of these perceptions we must, in accordance with his empiricist account of concept acquisition, lack an idea of such. It is clear, then, that in the early modern period issues of self-consciousness play an important role in a variety of philosophical questions regarding persons and their minds.
Thus, while Kant denies that there is an inner awareness of the self as an object that owns its experiences, we must nevertheless be aware of those experiences as things that are, both individually and collectively, our own.
The Kantian account of self-awareness and its relation to the capacity for objective thought set the agenda for a great deal of post-Kantian philosophy. Historical variations on such a view can be found in Fichte —; Wood , Hegel ; Pippin , and, from a somewhat different perspective, Mead ; Aboulafia Fichte offers the most influential account of self-consciousness in the post-Kantian tradition.
But this reflective form of self-awareness, Fichte argues, presupposes a more primitive form since it is necessary for the reflecting self to be aware that the reflected self is in fact itself. Once more, this debate echoes ancient discussions concerning the nature and role of self-consciousness. The same can be said of the Wittgenstein of the Tractatus , who famously likens the self to the eye which sees but does not see itself Wittgenstein 5. Questions about the nature of self-consciousness and, in particular, over whether there is an immediate, or intuitive, consciousness of the self, were as lively as ever well into the twentieth century.
Self-conscious thoughts are thoughts about oneself. But it is commonly pointed out that thinking about what merely happens to be oneself is insufficient for self-consciousness, rather one must think of oneself as oneself.