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Dear reader: I reproduce below, in its entirety, an article by Michael Talbot that summarizes recent thinking into the nature of reality itself. It is based on the work of theoretical physicists, psychologists and scientists working in various fields. Do you care about such things as ghosts, spirits, survival of consciousness and the possibilities for reincarnation? Does it matter that science is on the track of providing us a model of reality that accommodates such experiences and validates them as real? (or, as real as anything gets in the holographic model) If this topic fascinates you, then I IMPLORE you to read the article below. Soon, I will provide my own commentary and insights into what this could all mean for paranormal investigators. I anxiously await your feedback.

Kirsten A. Thorne, Ph.D.

In 1982 a remarkable event took place. At the University of Paris a research team led by physicist Alain Aspect performed what may turn out to be one of the most important experiments of the 20th century. You did not hear about it on the evening news. In fact, unless you are in the habit of reading scientific journals you probably have never even heard Aspect’s name, though there are some who believe his discovery may change the face of science.

Aspect and his team discovered that under certain circumstances subatomic particles such as electrons are able to instantaneously communicate with each other regardless of the distance separating them. It doesn’t matter whether they are 10 feet or 10 billion miles apart.

Somehow each particle always seems to know what the other is doing. The problem with this feat is that it violates Einstein’s long-held tenet that no communication can travel faster than the speed of light. Since traveling faster than the speed of light is tantamount to breaking the time barrier, this daunting prospect has caused some physicists to try to come up with elaborate ways to explain away Aspect’s findings. But it has inspired others to offer even more radical explanations.

University of London physicist David Bohm, for example, believes Aspect’s findings imply that objective reality does not exist, that despite its apparent solidity the universe is at heart a phantasm, a gigantic and splendidly detailed hologram.

To understand why Bohm makes this startling assertion, one must first understand a little about holograms. A hologram is a three- dimensional photograph made with the aid of a laser.

To make a hologram, the object to be photographed is first bathed in the light of a laser beam. Then a second laser beam is bounced off the reflected light of the first and the resulting interference pattern (the area where the two laser beams commingle) is captured on film.

When the film is developed, it looks like a meaningless swirl of light and dark lines. But as soon as the developed film is illuminated by another laser beam, a three-dimensional image of the original object appears.

The three-dimensionality of such images is not the only remarkable characteristic of holograms. If a hologram of a rose is cut in half and then illuminated by a laser, each half will still be found to contain the entire image of the rose.

Indeed, even if the halves are divided again, each snippet of film will always be found to contain a smaller but intact version of the original image. Unlike normal photographs, every part of a hologram contains all the information possessed by the whole.

The “whole in every part” nature of a hologram provides us with an entirely new way of understanding organization and order. For most of its history, Western science has labored under the bias that the best way to understand a physical phenomenon, whether a frog or an atom, is to dissect it and study its respective parts.

A hologram teaches us that some things in the universe may not lend themselves to this approach. If we try to take apart something constructed holographically, we will not get the pieces of which it is made, we will only get smaller wholes.

This insight suggested to Bohm another way of understanding Aspect’s discovery. Bohm believes the reason subatomic particles are able to remain in contact with one another regardless of the distance separating them is not because they are sending some sort of mysterious signal back and forth, but because their separateness is an illusion. He argues that at some deeper level of reality such particles are not individual entities, but are actually extensions of the same fundamental something.

To enable people to better visualize what he means, Bohm offers the following illustration.

Imagine an aquarium containing a fish. Imagine also that you are unable to see the aquarium directly and your knowledge about it and what it contains comes from two television cameras, one directed at the aquarium’s front and the other directed at its side.

As you stare at the two television monitors, you might assume that the fish on each of the screens are separate entities. After all, because the cameras are set at different angles, each of the images will be slightly different. But as you continue to watch the two fish, you will eventually become aware that there is a certain relationship between them.

When one turns, the other also makes a slightly different but corresponding turn; when one faces the front, the other always faces toward the side. If you remain unaware of the full scope of the situation, you might even conclude that the fish must be instantaneously communicating with one another, but this is clearly not the case.

This, says Bohm, is precisely what is going on between the subatomic particles in Aspect’s experiment.

According to Bohm, the apparent faster-than-light connection between subatomic particles is really telling us that there is a deeper level of reality we are not privy to, a more complex dimension beyond our own that is analogous to the aquarium. And, he adds, we view objects such as subatomic particles as separate from one another because we are seeing only a portion of their reality.

Such particles are not separate “parts”, but facets of a deeper and more underlying unity that is ultimately as holographic and indivisible as the previously mentioned rose. And since everything in physical reality is comprised of these “eidolons”, the universe is itself a projection, a hologram.

In addition to its phantomlike nature, such a universe would possess other rather startling features. If the apparent separateness of subatomic particles is illusory, it means that at a deeper level of reality all things in the universe are infinitely interconnected.

The electrons in a carbon atom in the human brain are connected to the subatomic particles that comprise every salmon that swims, every heart that beats, and every star that shimmers in the sky.

Everything interpenetrates everything, and although human nature may seek to categorize and pigeonhole and subdivide, the various phenomena of the universe, all apportionments are of necessity artificial and all of nature is ultimately a seamless web.

In a holographic universe, even time and space could no longer be viewed as fundamentals. Because concepts such as location break down in a universe in which nothing is truly separate from anything else, time and three-dimensional space, like the images of the fish on the TV monitors, would also have to be viewed as projections of this deeper order.

At its deeper level reality is a sort of superhologram in which the past, present, and future all exist simultaneously. This suggests that given the proper tools it might even be possible to someday reach into the superholographic level of reality and pluck out scenes from the long-forgotten past.

What else the superhologram contains is an open-ended question. Allowing, for the sake of argument, that the superhologram is the matrix that has given birth to everything in our universe, at the very least it contains every subatomic particle that has been or will be — every configuration of matter and energy that is possible, from snowflakes to quasars, from bluü whales to gamma rays. It must be seen as a sort of cosmic storehouse of “All That Is.”

Although Bohm concedes that we have no way of knowing what else might lie hidden in the superhologram, he does venture to say that we have no reason to assume it does not contain more. Or as he puts it, perhaps the superholographic level of reality is a “mere stage” beyond which lies “an infinity of further development”.

Bohm is not the only researcher who has found evidence that the universe is a hologram. Working independently in the field of brain research, Standford neurophysiologist Karl Pribram has also become persuaded of the holographic nature of reality.

Pribram was drawn to the holographic model by the puzzle of how and where memories are stored in the brain. For decades numerous studies have shown that rather than being confined to a specific location, memories are dispersed throughout the brain.

In a series of landmark experiments in the 1920s, brain scientist Karl Lashley found that no matter what portion of a rat’s brain he removed he was unable to eradicate its memory of how to perform complex tasks it had learned prior to surgery. The only problem was that no one was able to come up with a mechanism that might explain this curious “whole in every part” nature of memory storage.

Then in the 1960s Pribram encountered the concept of holography and realized he had found the explanation brain scientists had been looking for. Pribram believes memories are encoded not in neurons, or small groupings of neurons, but in patterns of nerve impulses that crisscross the entire brain in the same way that patterns of laser light interference crisscross the entire area of a piece of film containing a holographic image. In other words, Pribram believes the brain is itself a hologram.

Pribram’s theory also explains how the human brain can store so many memories in so little space. It has been estimated that the human brain has the capacity to memorize something on the order of 10 billion bits of information during the average human lifetime (or roughly the same amount of information contained in five sets of the Encyclopaedia Britannica).

Similarly, it has been discovered that in addition to their other capabilities, holograms possess an astounding capacity for information storage–simply by changing the angle at which the two lasers strike a piece of photographic film, it is possible to record many different images on the same surface. It has been demonstrated that one cubic centimeter of film can hold as many as 10 billion bits of information.

Our uncanny ability to quickly retrieve whatever information we need from the enormous store of our memories becomes more understandable if the brain functions according to holographic principles. If a friend asks you to tell him what comes to mind when he says the word “zebra”, you do not have to clumsily sort back through ome gigantic and cerebral alphabetic file to arrive at an answer. Instead, associations like “striped”, “horselike”, and “animal native to Africa” all pop into your head instantly.

Indeed, one of the most amazing things about the human thinking process is that every piece of information seems instantly cross- correlated with every other piece of information–another feature intrinsic to the hologram. Because every portion of a hologram is infinitely interconnected with evey other portion, it is perhaps nature’s supreme example of a cross-correlated system.

The storage of memory is not the only neurophysiological puzzle that becomes more tractable in light of Pribram’s holographic model of the brain. Another is how the brain is able to translate the avalanche of frequencies it receives via the senses (light frequencies, sound frequencies, and so on) into the concrete world of our perceptions. Encoding and decoding frequencies is precisely what a hologram does best. Just as a hologram functions as a sort of lens, a translating device able to convert an apparently meaningless blur of frequencies into a coherent image, Pribram believes the brain also comprises a lens and uses holographic principles to mathematically convert the frequencies it receives through the senses into the inner world of our perceptions.

An impressive body of evidence suggests that the brain uses holographic principles to perform its operations. Pribram’s theory, in fact, has gained increasing support among neurophysiologists.

Argentinian-Italian researcher Hugo Zucarelli recently extended the holographic model into the world of acoustic phenomena. Puzzled by the fact that humans can locate the source of sounds without moving their heads, even if they only possess hearing in one ear, Zucarelli discovered that holographic principles can explain this ability.

Zucarelli has also developed the technology of holophonic sound, a recording technique able to reproduce acoustic situations with an almost uncanny realism.

Pribram’s belief that our brains mathematically construct “hard” reality by relying on input from a frequency domain has also received a good deal of experimental support.

It has been found that each of our senses is sensitive to a much broader range of frequencies than was previously suspected.

Researchers have discovered, for instance, that our visual systems are sensitive to sound frequencies, that our sense of smell is in part dependent on what are now called “osmic frequencies”, and that even the cells in our bodies are sensitive to a broad range of frequencies. Such findings suggest that it is only in the holographic domain of consciousness that such frequencies are sorted out and divided up into conventional perceptions.

But the most mind-boggling aspect of Pribram’s holographic model of the brain is what happens when it is put together with Bohm’s theory. For if the concreteness of the world is but a secondary reality and what is “there” is actually a holographic blur of frequencies, and if the brain is also a hologram and only selects some of the frequencies out of this blur and mathematically transforms them into sensory perceptions, what becomes of objective reality?

Put quite simply, it ceases to exist. As the religions of the East have long upheld, the material world is Maya, an illusion, and although we may think we are physical beings moving through a physical world, this too is an illusion.

We are really “receivers” floating through a kaleidoscopic sea of frequency, and what we extract from this sea and transmogrify into physical reality is but one channel from many extracted out of the superhologram.

This striking new picture of reality, the synthesis of Bohm and Pribram’s views, has come to be called the holographic paradigm, and although many scientists have greeted it with skepticism, it has galvanized others. A small but growing group of researchers believe it may be the most accurate model of reality science has arrived at thus far. More than that, some believe it may solve some mysteries that have never before been explainable by science and even establish the paranormal as a part of nature.

Numerous researchers, including Bohm and Pribram, have noted that many para-psychological phenomena become much more understandable in terms of the holographic paradigm.

In a universe in which individual brains are actually indivisible portions of the greater hologram and everything is infinitely interconnected, telepathy may merely be the accessing of the holographic level.

It is obviously much easier to understand how information can travel from the mind of individual ‘A’ to that of individual ‘B’ at a far distance point and helps to understand a number of unsolved puzzles in psychology. In particular, Grof feels the holographic paradigm offers a model for understanding many of the baffling phenomena experienced by individuals during altered states of consciousness.

Creation – Holographic Universe
In the 1950s, while conducting research into the beliefs of LSD as a psychotherapeutic tool, Grof had one female patient who suddenly became convinced she had assumed the identity of a female of a species of prehistoric reptile. During the course of her hallucination, she not only gave a richly detailed description of what it felt like to be encapsuled in such a form, but noted that the portion of the male of the species’s anatomy was a patch of colored scales on the side of its head.

What was startling to Grof was that although the woman had no prior knowledge about such things, a conversation with a zoologist later confirmed that in certain species of reptiles colored areas on the head do indeed play an important role as triggers of sexual arousal.

The woman’s experience was not unique. During the course of his research, Grof encountered examples of patients regressing and identifying with virtually every species on the evolutionary tree (research findings which helped influence the man-into-ape scene in the movie Altered States). Moreover, he found that such experiences frequently contained obscure zoological details which turned out to be accurate.

Regressions into the animal kingdom were not the only puzzling psychological phenomena Grof encountered. He also had patients who appeared to tap into some sort of collective or racial unconscious. Individuals with little or no education suddenly gave detailed descriptions of Zoroastrian funerary practices and scenes from Hindu mythology. In other categories of experience, individuals gave persuasive accounts of out-of-body journeys, of precognitive glimpses of the future, of regressions into apparent past-life incarnations.

In later research, Grof found the same range of phenomena manifested in therapy sessions which did not involve the use of drugs. Because the common element in such experiences appeared to be the transcending of an individual’s consciousness beyond the usual boundaries of ego and/or limitations of space and time, Grof called such manifestations “transpersonal experiences”, and in the late ’60s he helped found a branch of psychology called “transpersonal psychology” devoted entirely to their study.

Although Grof’s newly founded Association of Transpersonal Psychology garnered a rapidly growing group of like-minded professionals and has become a respected branch of psychology, for years neither Grof or any of his colleagues were able to offer a mechanism for explaining the bizarre psychological phenomena they were witnessing. But that has changed with the advent of the holographic paradigm.

As Grof recently noted, if the mind is actually part of a continuum, a labyrinth that is connected not only to every other mind that exists or has existed, but to every atom, organism, and region in the vastness of space and time itself, the fact that it is able to occasionally make forays into the labyrinth and have transpersonal experiences no longer seems so strange.

The holographic prardigm also has implications for so-called hard sciences like biology. Keith Floyd, a psychologist at Virginia Intermont College, has pointed out that if the concreteness of reality is but a holographic illusion, it would no longer be true to say the brain produces consciousness. Rather, it is consciousness that creates the appearance of the brain — as well as the body and everything else around us we interpret as physical.

Such a turnabout in the way we view biological structures has caused researchers to point out that medicine and our understanding of the healing process could also be transformed by the holographic paradigm. If the apparent physical structure of the body is but a holographic projection of consciousness, it becomes clear that each of us is much more responsible for our health than current medical wisdom allows. What we now view as miraculous remissions of disease may actually be due to changes in consciousness which in turn effect changes in the hologram of the body.

Similarly, controversial new healing techniques such as visualization may work so well because in the holographic domain of thought images are ultimately as real as “reality”.

Even visions and experiences involving “non-ordinary” reality become explainable under the holographic paradigm. In his book “Gifts of Unknown Things,” biologist Lyall Watson discribes his encounter with an Indonesian shaman woman who, by performing a ritual dance, was able to make an entire grove of trees instantly vanish into thin air. Watson relates that as he and another astonished onlooker continued to watch the woman, she caused the trees to reappear, then “click” off again and on again several times in succession.

Although current scientific understanding is incapable of explaining such events, experiences like this become more tenable if “hard” reality is only a holographic projection.

Perhaps we agree on what is “there” or “not there” because what we call consensus reality is formulated and ratified at the level of the human unconscious at which all minds are infinitely interconnected.

If this is true, it is the most profound implication of the holographic paradigm of all, for it means that experiences such as Watson’s are not commonplace only because we have not programmed our minds with the beliefs that would make them so. In a holographic universe there are no limits to the extent to which we can alter the fabric of reality.

What we perceive as reality is only a canvas waiting for us to draw upon it any picture we want. Anything is possible, from bending spoons with the power of the mind to the phantasmagoric events experienced by Castaneda during his encounters with the Yaqui brujo don Juan, for magic is our birthright, no more or less miraculous than our ability to compute the reality we want when we are in our dreams.

Indeed, even our most fundamental notions about reality become suspect, for in a holographic universe, as Pribram has pointed out, even random events would have to be seen as based on holographic principles and therefore determined. Synchronicities or meaningful coincidences suddenly makes sense, and everything in reality would have to be seen as a metaphor, for even the most haphazard events would express some underlying symmetry.

Whether Bohm and Pribram’s holographic paradigm becomes accepted in science or dies an ignoble death remains to be seen, but it is safe to say that it has already had an influence on the thinking of many scientists. And even if it is found that the holographic model does not provide the best explanation for the instantaneous communications that seem to be passing back and forth between subatomic particles, at the very least, as noted by Basil Hiley, a physicist at Birbeck College in London, Aspect’s findings “indicate that we must be prepared to consider radically new views of reality”.

http://www.crystalinks.com/holographic.html

Article from: http://www.rense.com/general69/holo.htm

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Allan1952 on flickr.com

What, exactly, makes contact with us on paranormal investigations, or “ghost hunts?” This question has haunted me, so to speak, for years. Most of us assume that it is the intact spirit of a dead human being; however, after reading Colin Wilson’s Poltergeist: a Classic Study in Destructive Haunting, I may have another answer. This time the answer may be definitive.

The path to the answer is long and winding, requiring us to make some assumptions the materialist will not necessarily welcome. First and foremost—and I doubt anyone would disagree with this point—humans are inexhaustible fountains of kinetic, magnetic and electrical energy. Secondly, that energy does not evaporate or disappear upon the death of the body (the laws of physics support this notion, specifically the Second Law of Thermodynamics). If we can accept the first two premises, I will add a third—human personality is intimately bound and expressed by the energy we store, produce and throw out into the world. Most of don’t ever attempt to harness or use our energy to affect the physical world; however, the interplay between human “foci” and the boundless energy of the poltergeist (more on this later) exemplifies this relationship between both complementary and oppositional forces (here I consider the forces in classic and quantum physics, but I must leave that for another entry). The evidence for the previous affirmations ranges from psychic healing to E.S.P. to apparitions of the dead (and living).  Anyone who thinks that the evidence does not exist has not researched the history of the so-called “paranormal”, and needs to read the peer-reviewed papers of William James and Frederic Myers from the Society for Psychical Research (to name two among hundreds who have studied anomalous phenomena).

How do we understand ourselves? We need to answer that question before we can decide what a ghost, a poltergeist or an elemental might be. There is an intimate interplay between our various “selves” and what we observe to be happening around us in haunted locations. It is a fact that something is “happening” during some paranormal investigations—but what we don’t often consider is the relationship between what we are observing and how we operate as human beings. Our minds do not create the phenomena per se, but the structure of our psyche organizes and energizes the spirits that draw from us in order to manifest or interact. If it seems intellectually suspicious to accept the existence of spirits as fact, I ask the reader to please read Wilson’s book—it makes perfect sense in the context of thousands of years of human experience. I am not asking for a leap of faith, but for the reader to consult an expert (Wilson) and to accept the preponderance of the evidence.

Our identity is not a solid, continuous, coherent structure. We have to construct our “selves” and create an identity from the fragments of our personality. Freud famously described the Id, Ego and Superego as the elements that constitute human personality. In the Huna philosophy, there are Lower, Middle and Upper selves. We are all aware of the “left brain, right brain” dichotomy, and the fact that one side of the brain can operate independently of the other. In broader strokes, there is the conscious and the unconscious mind, and the differences between “soul” and “spirit” that so many religions define (see Peter Novak’s The Lost Secret of Death for a fascinating discussion of this division). Across cultures, religions and philosophies, we find the same tendencies to view the human psyche as divided into various “compartments”, like rooms in a basement. Science itself supports this notion through studies of the brain, although doesn’t admit that there is a spiritual or extra-corporeal dimension to consciousness.

Wilson takes hundreds of cases of poltergeist disturbances and hauntings—both ancient and modern—and delves into the various theories that best explain the phenomena. He is particularly impressed by Max Long, Allen Kardec (father of Spiritism in Brazil), Cesare Lombroso, T.C. Lethbridge and the Huna philosophy of the self when attempting a coherent theory for the behavior and existence of “discarnate entities” Consider his understanding of the poltergeist:

“In addition to these two ‘souls’ [the conscious and the unconscious] we also “possess” (or “are?) a higher self, a superconscious being who might be regarded as the guardian angel, and—this is perhaps the most interesting suggestion—controls our future. It does so according to the desires and suggestions of the “middle self”—the conscious ego—and most of us have such messy lives because our suggestions are so muddled and contradictory.   . . .

These three souls use three kinds of vital force, or mana, each with a different “voltage,” so to speak. The form used by the higher self is symbolized in religions by the sun. By way of illustrating this vital force on its lowest level, Long cites Nandoor Fodor’s Encyclopedia of Psychic Science, and Lombroso’s case of the poltergeist in the tavern. For the poltergeist, according to Long, is a spirit—“lower soul” which has somehow, in death, become separated from the middle and higher selves. According to Long, the lower self possesses memory, and the middle self does not. So a disembodied lower self is an earthbound spirit of the type that causes poltergeist disturbances. The disembodied middle self, separated from the other selves, is a wandering wraith without memory—in fact, what we would generally regard as a ghost.” (312-13)

A poltergeist, then, is a manifestation that draws energy from our lower selves. The destructive haunting takes advantage of our “energy leaks” to create disturbances in the environment, from rappings and scratching noises in the walls to smashed plates and spontaneous fires. The ghost is a remnant of a soul that never integrated itself, never found a way towards union through a higher spiritual purpose or mission. The ghost, possessing no memory, repeats actions in a mindless loop; it never realizes that time has moved forward. For the ghost, time does not move, but is paralyzed in an eternal present moment where is replays a trauma or relives the habits of an old life. The “higher self” presumably is capable of moving on to another plane of existence or another dimension of reality that we cannot perceive. The higher self is what we usually understand as the soul, capable of evolution and transformation. It seems to me that this is what reincarnates, what is reborn and continues a particular journey of self discovery.

This suggests that one person can divide into various energy forms, both while alive and after death. Lower spirits find us at our most vulnerable and feed off our energy; we can project our “middle selves,” the spirit without memory, into a double that does our bidding at a distance. This may be the body involved in astral travel and out-of-body experiences. All of this can occur while we are consciously occupying the only “self” we recognize: the higher self, the superego, or the seat of the soul. After death, our lower self can continue to generate energy or seek it from others–it is the instinct unleashed, the primitive desires of the frustrated child loosed upon the world. We could haunt someone through the lower self, sucking up the energies of those who allow us, and creating havoc and chaos without the higher self ever realizing it. Our “middle self” could split from us and create a ghost, again without our conscious awareness. What happens to our soul, our “higher self” after death? I believe that we strongly identify with our most developed and aware right brain, and consider that to be the source of our true identity; however, if we have not integrated the elements of our personality, our being, then we may well create the hauntings that others investigate. Could our divided mind fill the world with ghosts and poltergeists? Could that happen even in life? That would explain the complicated relationship we have with spirits and ghosts, the interplay between our conscious and unconscious minds with the myriad wandering spirits and thought forms (elementals and nature spirits ) that surround us.

I have often wondered, as I sit in the darkened hallways of Camarillo or the dingy surgical suites at Linda Vista what is speaking to us, what is slinking around the perimeter, who is touching our hair or brushing our face. If we have enough experience, we know what is exterior to us and what has a “natural” explanation; or so we think. If activity seems to occur more often when a certain person is in the room, it isn’t luck or “sensitivity”: it’s a mild form of possession, an interplay between the overflowing energy of the lower self, the unconscious, and a fragment of consciousness “out there” that is seeking self expression. I now believe that we can be possessed if we are weak, incautious, vulnerable or unaware of our own powerful emotions. Our energy is like food for lower entities, who–in the end–are fragments of the psyche of the dead (and in some cases, the living). We need to exercise extreme caution when we undertake such voyages of discovery in the land of the spirits, because we occupy the same space–and we create the same potential for chaos and terror.

If there is a way around the dilemma of the divided self, it would have to consist of a combination of mental and spiritual practices: as Wilson states, cultivate the authority of your higher self, so that “you” (your true soul) remains in control of your unconscious or lower self. I would add to that the necessity of continual spiritual development and transformation. Pray, meditate, find your path and purpose–protect the soul and foster its potential for great good in the world. Only through conscious integration of all your emotions, instincts, desires and mindless urges will you achieve the possibility of eternity as a soul with its memory–the past– intact; only through such integration is there a future, many futures, for you–the authentic you. Without such a resolution, such a marriage of the selves, the haunting that will most terrify you will be your own.

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