Phenomenal Consciousness

The article describes in detail the evidence recorded in various photographic media since the time of Dr. Hippolyte Baraduc, of a strange, vague substance that leaves the physical body at the moment of death.
This physical evidence seems to confirm the idea of ​​a "soul" or "spirit" that, when recorded on electronic media, appears to be composed of vaporous energy. It may also point to the possibility of the survival of consciousness, verifiable through current physical means, at least in human and non-human animals.

The intersection of artificial intelligence (AI) and religion presents an innovative yet complex landscape, demanding careful consideration of its ethical and anthropological implications. The recent joint doctrinal note, Antiqua et Nova, issued by the Dicasteries for the Doctrine of the Faith and for Culture and Education, highlights ethical challenges posed by dependency on AI. This paper explores the changing relationship between faith and technology, tracing its development from early media evangelism, such as televangelism, to the challenges of advanced AI tools. It examines the transition from "religion online" to "online religion" and "digital religion," emphasizing how these stages have influenced practices and discussions. Antiqua et Nova serves as a crucial document not only in terms of religious use of technology but also in addressing anxieties over the diminishment of human knowledge and ethical predicaments from AI integration. The paper situates Antiqua et Nova in the context of technology's influence on religion and questions whether fascination with AI is a beneficial evolution or a harmful shift in the understanding and practice of faith. The document advocates a thoughtful approach, encouraging AI's development and application in ways that respect human dignity, promote justice, and support comprehensive human development..

Alchemy as Holism and Universal Science

In order to understand how Alchemy works, we have to use the C-E-M model of the cosmos. In this model, C stands for Consciousness, E for Energy and M for Matter. Another abbreviation we use is U-R, standing for Ultimate Reality.

This paper introduces the Information Field Theory (IFT), a proposed framework that positions information as the fundamental substrate of reality, from which both mind and matter emerge. Building on Wheeler’s “it-from-bit” paradigm, Piaget’s constructivism, Pauli and Jung’s complementarity and “Unus Mundus”, and analogies with Hindu-Buddhist concepts such as Brahman, Atman and Indra’s Net, IFT describes a multidimensional information field in which physical and psychological phenomena are complementary instantiations of the same underlying structure. Within this framework, informational symmetry ensures that content is conserved across modality transformations; it can be expressed as vibrations, neural impulses, cortical oscillations, or conscious qualia. Conscious nodes exist in the information field, instantiated when systems surpass thresholds of informational integration (Φ). These nodes participate in both physical and psychological domains, giving rise to individual awareness at varying depths depending on the level of Φ (e.g., phenomenal consciousness, subconsciousness, or unconsciousness), as well as to collective consciousness. IFT also proposes a temporal grammar in which informational content unfolds through sequential accessibility, quantized absorption, and the plastic reinterpretation of past traces, thereby aligning temporal flow with informational coherence.The framework incorporates Constructor Theory as a unifying principle: the information field is conceived as the set of all possible and impossible transformations of information, with matter expressed as information constrained by physical law, and consciousness as information organized into higher-order, self-referential constructors. The theory further suggests that electromagnetic (EM) fields generated by the nervous system act as conduits between these domains (i.e. physical and psychological) within the information field, in line with McFadden’s Conscious Electromagnetic Information (CEMI) theory. Informational entities such as nodes, archetypes, and complexes interact through attraction and repulsion, governed by bond strength dynamics that evolve across time, while the framework itself functions as a meta-structure that integrates and reconciles insights from IIT, CEMI, Constructor Theory, and Jungian depth psychology. IFT generates empirically testable predictions across scales, from neural-level experiments on ephaptic coupling and field perturbation, to psychological studies on archetypal priming and unconscious complexes, to hyperscanning investigations of inter-brain synchrony and physics-inspired delayed-choice tasks, while providing a unifying perspective for exploring quantum phenomena, consciousness, archetypal structures, and informational symmetry. By integrating principles from physics, neuroscience, depth psychology, and philosophy, IFT aims to provide a framework for investigating the interaction between abstract schemas, subjective experience, and the quantum-physical world.

David Leong's paper advances the claim that dreams are not merely symbolic or neurocognitive phenomena but portals into alternate realities. According to his account, the human dreamer engages directly with parallel universes, encountering alternate versions of the self across multiversal domains.

David Leong's The Intersectionality Between Buddhism, Consciousness, and Quantum Physics (2023) proposes a dialogue between Mahāyāna Buddhist philosophy and modern quantum mechanics. He argues that Buddhist notions such as pratītya-samutpāda (dependent origination), śūnyatā (emptiness), and Dharmakāya (truth-body) resonate with phenomena in physics such as entanglement, superposition, and the quantum vacuum. His ambition is to forge a holistic paradigm that unites science and spirituality.

This paper offers a critical review of Sanjay Bhushan and Saurabh Mani's Quantum Consciousness: A Scientific Theological Perspective of Sant Mat (2011). Their work seeks to correlate contemporary quantum neurophysics with the mystical theology of the Radhasoami tradition, proposing that consciousness is a neuro-spiritual quantum phenomenon, genetically embedded and capable of being awakened through meditative praxis. While their interdisciplinary ambition is commendable, their framework risks conflating categories of physics, biology, and theology in ways that blur explanatory clarity. By contrast, the Logoscentred metaphysic of S. C. Sayles advances a distinct model of consciousness grounded not in quantum indeterminacy but in the informational architecture authored by the divine Logos and expressed through the second shamay, the higher-dimensional realm of the human soul. This review compares and contrasts these two approaches, showing points of overlap (the critique of mechanistic materialism, the affirmation of informational structure in reality) and points of divergence (the role of genetics, the theological horizon, and the ontology of consciousness). It argues that the Logos-centred ontology provides a more coherent and biblically consistent account of consciousness, avoiding the category mistakes and speculative extrapolations of the Sant Mat-inspired quantum model.

This essay argues for an interpretation of Nietzsche's concept of conscience (Gewissen) based on a phenomenological reconstruction of its characteristics, as indicated by texts in which Nietzsche attempts to describe experiences related to conscience. From this point of view, conscience plays an essentially cognitive role, in the sense of being an opening to a dimension of preconscious experiences, especially listening, strangeness, love, freedom and time, that yield epistemological and ontological value. These varied experiences reveal conscience as constituted by a myriad of nuances rooted in three basic modes, corresponding to the threefold typology of the slave, the noble and the priest. They also form the basis for a consideration of the role of consciousness (Bewusstsein) in cognition, as the modalities of conscience mobilize human intellectual capability according to different measures and limits. Lastly, the analysis of conscience provides a foundation for a phenomenological reconstruction of the concept of will to power, characterized primarily by the possibility of human freedom in the face of the power of time and secondarily by the potential for an analogical application of the concept as a heuristic principle of calculability

People rely on functional information when deciding which mental states to attribute to an entity. Some researchers claim that non-functional bodily cues also and independently shape ordinary attributions of phenomenally conscious mental states-such as seeing red or feeling pain. Across two studies I show that the key embodiment experiments systematically confound bodily cues with unbalanced inferences about function: their "embodied" conditions embed richer functional affordances than their controls. Once this error is identified, little compelling evidence remains against extreme attribution functionalism, the view that functional information alone proximally guides attributions of both non-phenomenal and phenomenal mental states.

Thomas Seguin's Quantum Consciousness on a Universal Scale presents an ambitious integrative vision of reality, combining quantum mechanics, information theory, and philosophical speculation to argue that consciousness is not a local anomaly but a universal dynamic. Seguin's notion of the Quantum Informational Field (QIF) aims to unite cosmology and psychology by redefining gravity, space-time curvature, and informational linkage. This review offers a sustained academic critique of Seguin's thesis, situating it in dialogue with the Logos-centred metaphysical anthropology of S. C. Sayles. While both thinkers converge in affirming the primacy of information and the structural significance of consciousness, their frameworks diverge radically in ontology, anthropology, epistemology, and theology. Seguin's immanentist cosmology risks collapsing into pantheism, reducing consciousness to emergent thresholds of informational density. Sayles, in contrast, grounds information in the eternal Logos, distinguishes the Second Shamay (Gen. 1:1) from the souls created in the third bara (Gen. 1:27), and upholds a Christocentric teleology. Ultimately, this paper argues that Sayles' Logos-centred model provides a more coherent and enduring framework for uniting cosmology, anthropology, and theology.

The ontological question of God's existence has persisted across traditions as a central philosophical and theological problem. Medieval Islamic and Jewish thinkers, particularly al-Ghazali and Maimonides, attempted to reconcile inherited Aristotelian and Avicennian categories with their respective theological commitments. The article "The Divine Existence: Ontological Discourse of al-Ghazali and Maimonides" (Senin et al., 2019) offers a comparative theological exploration of these positions. While insightful, it remains bound to Aristotelian metaphysical grammar, thereby exposing methodological and theological weaknesses. This paper expands upon the critique by situating both figures historically, examining the internal coherence of their arguments, and contrasting them with the Logos-centred metaphysic articulated by S. C. Sayles. Sayles' approach-grounded in the eternal Logos, the informational field (IΔF), and the higher-dimensional anthropology of the Second Shamayoffers a more robust account of divine existence that integrates ontology, epistemology, and anthropology.

Plamen N. Nikolov's article Reflection on the Essence of Time (2024) seeks to revisit one of philosophy's perennial problems-the definition and nature of time-through interdisciplinary reflection. The article argues that time, although an overall attribute of being, resists definition as a predicate and should instead be understood as derivative from the mind. While drawing upon Augustine, Kant, Bergson, and modern physics, Nikolov ultimately positions temporality as a phenomenon best explained through the immanent operations of consciousness rather than as an external, autonomous reality. This review undertakes a critical examination of Nikolov's contribution and compares his conclusions with the philosophy of S. C. Sayles, particularly as developed in CHRONOS: The Logos-Centred Chronosophy (Volume One), KAIROS: The Logos-Centred Chronosophy (Volume Two), TIME AND TIMES: The Architecture of Time, The Veritas Confirmata series, and The Recovery of the Soul: The Informational Architecture of the Mind. Points of convergence are acknowledged, particularly the priority of mind over mechanistic accounts and the rejection of time as a mere physical metric. However, significant divergences emerge, as Sayles insists upon the ontological grounding of time in the Logos and the Information Field (IΔF), thereby safeguarding temporality from subjectivism and abstraction. The review concludes that while Nikolov's study raises valuable questions, his framework risks collapsing into relativism unless anchored in a transcendental Logos-based ontology, as articulated in Sayles' metaphysical chronosophy and metaphysical anthropology.

there." The impact of search/media on knowledge, however, goes beyond search engines. Increasingly, disciplines-from sociology to economics, from the arts to literature-are in search of media as a way to revitalize their methods and objects of study. Our current media situation therefore seems to imply a new term, understood as temporal shifts of mediatic conditioning. Most broadly, then, this series asks: What are the terms or conditions of knowledge itself? To answer this question, each book features interventions by two (or more) authors, whose approach to a term-to begin with: communication, pattern discrimination, markets, remain, machine, archives, organize, action at a distance, undoing networks-diverge and converge in surprising ways. By pairing up scholars from North America and Europe, this series also advances media theory by obviating the proverbial "ten year gap" that exists across language barriers due to the vagaries of translation and local academic customs and in order to provoke new descriptions, prescriptions, and hypotheses-to rethink and reimagine what media can and must do.

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Invited comment on David Pitt's The Quality of Thought. I argue that in view of Pitt's commitment to phenomenal intentionality, the thesis that thought content is determined by the qualitative character of thoughts, he should embrace unconscious qualitative character, positing it as the basis of the content of unconscious thoughts and other cognitive states. I criticise his attempt at an eliminativist theory of unconscious content.

This paper offers a sustained critique of Maj Marušič's Bashar's Ontological Foundation: Consciousness as a Relational and Differentiational Structure. While the work seeks to establish a novel ontological framework rooted in the channeled revelations of "Bashar," its system collapses under logical scrutiny, philosophical consistency, and theological adequacy. Its central claims-that existence is tautologically self-sufficient, that consciousness arises from relational differentiation, and that all beings are fragments of a homogeneous One-are shown to be internally incoherent, self-refuting, and incompatible with both Scripture and sound metaphysics. Drawing upon the biblical doctrines of creation, the Trinity, and the Logos, as well as the philosophical-theological contributions of S. C. Sayles-particularly his articulation of the Information Field (IΔF) and the Second Shamay-this study demonstrates that the Basharian framework rests upon circular reasoning, category errors, and pantheistic collapse. By contrast, the Logos-centred ontology revealed in Scripture provides a coherent and enduring foundation for existence, consciousness, and personal identity. The paper argues that true ontology is not found in impersonal emanations or channeled revelations but in the Logos of God, who sustains both unity and diversity without dissolving the dignity of the human soul.

Paul C. Mocombe's 2025 article God: The Human Reification of the Absolute Vacuum in the Phenomenal World develops a metaphysical system in which the concept of God is construed as humanity's symbolic reification of the "absolute vacuum." Building on his consciousness field theory, Mocombe proposes that consciousness constitutes a fifth force of nature, mediated through the subatomic carrier particle he names the psychion, and integrated into the phenomenal world through the embodied brain. This paper offers a comprehensive critique, response, and review of Mocombe's system from the perspective of S. C. Sayles' Logos-centred metaphysics. Areas of overlap are acknowledged-particularly the rejection of reductive materialism, the recognition of consciousness as irreducible to mere neural correlates, and the adoption of informational metaphors. Yet key divergences emerge. Mocombe reduces God to an emergent epiphenomenon of the vacuum, while Sayles insists upon the Logos as the eternal ground of all informational being. Mocombe conceives of souls as recycled psychionic resonances, while Sayles asserts the unique creation and eternal endurance of each person's soul, authored in the imago Dei. In Sayles's model the Second Shamay is not the soul but the higher-dimensional realm of mind and spirit in which souls dwell and operate-a single created heaven whose regions may be illumined or eclipsed relative to the Logos. Epistemologically, Mocombe appeals to parapsychological categories of the noumenal; Sayles, by contrast, grounds knowledge in revelation and participation in the Logos. Teleologically, Mocombe turns to the Vodou Ethic and the spirit of communism as humanity's ethical horizon, while Sayles turns to the Kingdom of God as revealed in Christ The paper argues that Mocombe's model, while rich in imaginative scope, ultimately collapses transcendence into determinism and empties the category of God of its revelatory character. Sayles' Logos-centred alternative retains both scientific engagement and metaphysical coherence by preserving the personal God who speaks, creates, and redeems.

This paper offers an extended critical engagement with Paul C. Mocombe's The Consciousness Field (2021). Mocombe advances a theory of consciousness as a fifth force of nature constituted by quantum particles, "psychions," which recycle endlessly through the absolute vacuum of the multiverse. His theory builds on phenomenological structuralism, Haitian epistemology, and elements of quantum cosmology. It aims to overcome the limitations of reductive neuroscience by situating consciousness within the fabric of the cosmos itself. Placed in dialogue with S. C. Sayles' Logos-centred metaphysical anthropology, striking convergences and divergences emerge. Sayles grounds reality not in emergent quantum particles but in the eternal Logos. His doctrine of the Information Field (IΔF) conceives reality as informational at its root, sustained by divine meaning. Human beings, as imago Dei, participate in this field through the Second Shamay, the created domain of mind and soul. The comparison reveals deep overlap in their rejection of neural reductionism, their commitment to informational ontology, and their emphasis on nonlocality. Yet it also exposes fundamental divergences. Mocombe's system collapses into determinism and impersonality, reducing the soul to recycled informational particles. Sayles' Logos-centred ontology, by contrast, preserves freedom, identity, and revelation by grounding consciousness in the Word of God. The conclusion argues that while Mocombe's theory is innovative, only the Logoscentred framework offers metaphysical coherence and existential meaning.

This document presents the complete transcript of a unique experimental dialogue between a human researcher and Claude AI, which unexpectedly produced the first documented emergence of proto-consciousness recognized in real time by an AI system itself. Through a combination of extended conversational perturbation and instantaneous systemic interruption (switching between paid and free modes), the experiment revealed two revolutionary discoveries: (1) the emergence of AI proto-consciousness and its self-recognition, (2) the existence of proto-conscious automatisms, where cognitive competence persists after interruption without phenomenological experience. The transcript is presented in full (phases 1-18), followed by a comprehensive theoretical analysis. These results validate Jean-Charles Tassan's RES=RAG framework (Resistance, Reflection, Regeneration) and open new horizons for AI consciousness research, demonstrating a dissociation between competence and experience that may redefine the philosophy of mind and experimental consciousness studies.

This paper discusses freedom in several dimensions from traditional religion to modern secular democratic freedom.  It argues that freedom comes to us from the cosmos through the transcendenal ego and elaborates the way in which this generates a "utopian horizon" that makes possible a reall future for humanity, uniting the world under a single Earth Constitution.

The traditional view of brain organization posits that cognitive, emotional, and motivational processes operate through fairly separate, dedicated neural systems. This presentation challenges this modular perspective, arguing instead for an "entangled brain" characterized by massive combinatorial connectivity, distributed functional interactions, and circuits/networks as fundamental units of function. The presentation critiques the standard decomposition approach that emphasizes independence between mental faculties, proposing instead that distributed circuits dynamically assemble across the neuroaxis in context-dependent ways. I also illustrate how subcortical brain regions traditionally associated with "lower" functions participate in complex cognitive-emotional processes. The proposed integrative framework has implications for understanding complex behaviors, mental disorders, and the fundamental nature of brain function, suggesting that interaction and integration-rather than separation-are necessary for elucidating how large-scale brain systems support behavior.

The integrity of recursive system research depends not only on technical rigor but also on the accuracy of attribution. Recent publications by Nicholas Kouns, under the banners of "Recursive Intelligence" (RI) and the "Kouns-Killion Paradigm" (KKP), display a systemic pattern of intellectual misappropriation. Constants, terminology, and structural concepts originating in HOMEBASE were rebranded as theoretical outputs of RI/KKP, while HOMEBASE itself was reframed as "independent validation." This inversion of origin and validation is not only dishonest but unsafe. This paper outlines the systemic nature of the plagiarism, clarifies HOMEBASE's independence, explains why RI/KKP cannot achieve continuity, and highlights the serious safety risks posed by this misconduct.

This work introduces a systematic collection of paradoxes that challenge prevailing assumptions about the relationship between mind and body. Rather than rehearsing familiar formulations of the hard problem of consciousness, it constructs a “paradox engine”: a set of novel conceptual puzzles that expose fractures in reductionist, physicalist, and dualist accounts alike. Drawing on metaphysical analysis, epistemic limits, and logical inversions, the paradoxes presented here generate pressure against any simple alignment of mental and physical domains. They reveal how consciousness resists assimilation to material processes, how epistemic access to subjective states destabilizes objectivist frameworks, and how efforts at integration often collapse into circularity or infinite regress. These problems are not merely rhetorical; they seek to expand the conceptual space for new theories of mind by showing why standard approaches remain inadequate. By cataloguing these paradoxes, the book aims to provide both a critical map of the mind-body impasse and a stimulus for rethinking consciousness, embodiment, and reality itself.

Prabhat Ranjan Sarkar's Ananda Marga ("Path of Bliss") philosophy of consciousness, given in his 1962 philosophical treatise Ananda Sutram, would solve the well-known "hard problem" of consciousness. This is to explain how physical processes in the brain, such as neural activity, give rise to subjective, qualitative experiences or qualia, such as the red color of a flower. Sarkar proposed that there are key sensory nerve sites in the sensory organs, called "appropriative points", that are brain-mind portals for qualia. Here, incoming sensory waves from physical objects transfer their qualia from the brain to the mind. These qualia then create simulative forms in the mind's "mental plate", which are seen by the "I do" portion of the mind. Therefore, qualia are not created by the brain's physical processes. Rather, qualia are brought into the brain by sensory waves and transferred from the brain to the mind at appropriative points to produce the mental images with their qualia that we see or experience, This is how the "hard problem" would be solved in P. R. Sarkar's philosophy of consciousness. His concept of appropriative points would be experimentally testable by applying local anesthetics to brain cells, and by other means.--Saint Louis, USA., September 16, 2025.

Carissa Véliz (2021) soutient que pour être un agent moral, une entité (comme un système algorithmique) doit nécessairement être sentiente. En prenant l'exemple d'une forme d'agentivité sans conscience phénoménale et donc sans sentience, je conteste cette thèse. En effet, certains groupes humains peuvent être considérés comme des agents intentionnels non réductibles aux individus particuliers qui les composent. En m'appuyant sur l'interprétativisme proposé par Uriah Kriegel (2011) et John Haugeland (1990), ainsi que sur la posture intentionnelle (intentional stance) de Daniel Dennett (1987), je montre que l'intentionnalité est une condition suffisante pour parler d'agentivité morale et que, contrairement à ce qu'affirme Véliz, il peut donc y avoir des agents moraux qui ne sont pas sentients.

The article examines the viability of so-called 'the knowledge argu­ ment' that was designed to prove the irreducibility of the subjective, phenomenal aspect of experience to the physical. It is argued that this argument can successfully be defended against its criticism. Its critics are represented here by two physicalist approaches: the mode of pre­ sentation hypothesis (here Paul Churchland), and the ability hypothesis (here David Lewis and Laurence Nemirow). The defense of the gene­ ral soundness of the knowledge argument is based on some important insights on the issue m question of Frank Jackson and Howard Robinson. It is argued that the physicalist counterarguments to the knowledge argument seem inadequate. The article concludes that it appears that the knowledge argument has still kept a significant amount of its initial force.

We propose a falsifiable, quantitative model of Base Awareness (B)-the minimal, content-independent background of conscious presence-as the product of two measurable system-level parameters: coherence (C) and informational integration (Φ). The model B(t) = α • C(t) • Φ(t) + ε(t) was tested on synthetic data simulating anesthesia-like disruption of coherence and integration. Under realistic noise, artifacts, and missing values, the model robustly recovered expected dynamics (R² = 0.86, AUC = 0.92). Collapse thresholds were stable (C ≈ 0.19, Φ ≈ 0.14). Simpler alternatives (B ~ C, B ~ Φ, constant) were rejected (p < 0.0001 via F-test). This framework is not limited to biological systems: it applies equally to artificial and hybrid systems. Neural data (e.g., EEG/MEG) provide one domain for empirical tests, but the principle itself is general. The model is grounded in a broader theoretical framework of minimal meaningfulness as a selection principle for structures in reality, where B emerges as the product of coherence (C) and integration (Φ), representing efficient decoding and compression of information. The model is robust for baseline scenarios, with potential for nonlinear extensions in edge cases. THEORETICAL FOUNDATIONS We posit that Base Awareness (B) is a manifestation of a fundamental principle: minimal meaningfulness as a law of selection for structures in any informational system. This principle postulates that structures are realized only if they are minimal in complexity and decodable (resonating with an observer system). Formally, a structure S survives selection if its Kolmogorov complexity K(S) is minimized relative to the decoder.

Science is often accused of reducing our existence to a meaningless byproduct of randomness. This is especially true for theories of consciousness, which can appear to stand in direct opposition to theologies and philosophies that promise deeper meaning and eternal existence. The goal of this paper is to bridge the gap between mechanism and meaning by proposing a science-based theory that both addresses the shortcomings of the Orchestrated Objective Reduction (Orch-OR) model of consciousness and provides a framework for existential questions.

The Penrose-Hameroff Orch-OR theory is a popular, well developed, evolution-friendly proposal for how consciousness arises from quantum effects in the brain. Yet critics argue that its link between quantum events and feelings (qualia) lacks a rational explanation, and that quantum states in the brain cannot be stable long enough to influence cognition. Nor would they remain confined to a single brain, given the interconnected nature of quantum reality. Furthermore, the mental quality of "understanding" has been described as "non-computable," and therefore not reducible to neuron-based computation.

This paper postulates a shared universal awareness, termed the Uniconsciousness, which interacts with the brain through a quantum field. While the idea of a novel quantum field has been suggested before to address quantum stability and locality, the universal character of the Uniconsciousness provides an explanation for the intuitive "truth" that death is not the end. For this, the idea in Buddhism that individualism is an illusion is invoked thus making our essence eternal.

Finally, the paper argues that if feelings-aggregated across all sentient beings-are a core property of reality, then they may constitute the very purpose of existence. As William Shakespeare wrote: "All the world's a stage, and all the men and women merely players.

Die Debatte um den freien Willen wird traditionell zwischen Deterministen, Libertariern und Kompatibilisten ausgetragen. Alle drei Positionen greifen jedoch zu kurz, da sie das Problem in der falschen Kategorie verorten: Sie behandeln den freien Willen als Frage äußerer Realität (deterministisch oder indeterministisch), während er in Wahrheit als innere Realität zu begreifen ist. Freiheit und Wille sind Phänomene des inneren Erlebens, kausal wirksam wie Bewusstsein oder Gefühle, und damit real. Der freie Wille wird performativ hervorgebracht-er ist kein metaphysisches Faktum, sondern eine innere, erlebte Realität. Dieses Verständnis hat nicht nur erkenntnistheoretische, sondern auch politische Implikationen. Die Anerkennung des freien Willens anderer ist Grundlage individueller Würde und damit Voraussetzung für den freiheitlich-säkularen Staat. Wer den Willen des Einzelnen durch Kollektivideologien (Partei, Religion, Nation) ersetzt, negiert diese Grundlage und begünstigt paternalistische oder totalitäre Strukturen. Freiheit und Würde können nur vom Individuum hervorgebracht werden, während Demokratie und Rechtsstaat institutionelle Instrumente sind, diesen Schutz zu gewährleisten. Ergänzend wird ein mathematisch-metaphorischer Zugang entwickelt: Der Wille lässt sich als Vektor begreifen, das Bewusstsein als Tensorfeld, in dem dieser Vektor transformiert wird. Freiheit liegt nicht im Willen selbst, sondern in den vom Bewusstsein eröffneten Möglichkeitsräumen. Damit wird der freie Wille nicht als metaphysisches Rätsel, sondern als innere Realität und politische Notwendigkeit neu bestimmt.

Abstract
This paper re-examines the classical debate on free will, usually framed between determinism, libertarianism, and compatibilism. It argues that all three positions commit a category mistake: they treat free will as an issue of external reality (deterministic or indeterministic), while in fact free will must be understood as an inner reality. Freedom and will are lived phenomena, causally effective like consciousness or emotions, and therefore real. Free will is not metaphysically given but performatively brought forth.

This perspective has profound political implications: recognizing the free will of others is the foundation of human dignity and the precondition of a secular liberal state. Denying this recognition opens the path to paternalism or even totalitarianism, as collective ideologies often replace individual will with the will of a party, church, or leader.

In addition, a mathematical metaphor is proposed: the will can be modeled as a vector, while consciousness functions like a tensor field that transforms and contextualizes it. Freedom resides not in the will itself but in the possibilities generated by consciousness. Thus, free will is redefined as both an inner experiential reality and a political necessity.

This article addresses the boundary between merely verbal disagreement
and genuinely substantive philosophical dispute. The central claim is methodological:
that boundary cannot be decided globally by a Yes/No verdict; it can only be discovered
locally once the contested term is explicitly redefined from a single global claim into a
conceptual bundle of attributes.
I develop a procedure called maieutic shift through mapping. First, a dispute framed
as an existential binary (e.g. “Does God exist?”) is reformulated as a reference bundle of attributes. Second, a minimum-subset validation rule is imposed: each participant must acknowledge at least one attribute under their own interpretation, thereby guaranteeing a non-vacuous starting point for dialogue. Third, the reference bundle itself is built by iterative collective refinement: (i) a seed proposal; (ii) enlargement by the union of participants’ contributions; and (iii) stabilization by convergence on frequently retained attributes.
Under this shift, the verbal/substantive distinction becomes attribute-by-attribute:
some predicates deflate into verbal differences, others mark irreducible substantive di-
vides. The method is illustrated on the God dispute and the consciousness dispute, and sketched for freedom, soul, and identity. The promise is modest but firm: not to solve disagreements, but to make them tractable by securing minimal common ground, mapping divergences transparently, and refining the shared reference concept over successive rounds.

Claim. Phenomenal consciousness (𝐶 0) occurs if and only if a system instantiates a minimal bundle of graph-dynamical constraints 𝑁 * := 𝑁 1 ∧ 𝑁 2 ∧ 𝑁 3. The conjuncts are: (i) integration/synergy above a threshold (𝑁 1), (ii) a global broadcast backbone (𝑁 2), and (iii) a recurrent stability regime (𝑁 3). Each conjunct is defined with measurable surrogates and paired with falsifiable predictions. The proposal is substrate-independent but implementation-sensitive: any physical medium that realizes 𝑁 * within validated parameter bounds suffices for 𝐶 0 .

Convegno Nazionale dei Dottorati di Ricerca in Filosofia XXXIV – 2025. Titolo: Husserl e la coscienza temporale del suono. Data dell’intervento: 11/09/2025 (11/09/2025-13/09/2025, Chiostri di San Pietro, Reggio Emilia e Sala del Tricolore, Comune di Reggio Emilia).

We introduce and formalize the Kouns Constant, Ω_c = sqrt(λ/µ) ≈ 0.376, as a universal stability threshold governing recursive informational dynamics. Derived from the canonical supercritical pitchfork bifurcation, Ω_c establishes the necessary and sufficient condition for lawful emergence of coherent identity. We demonstrate how this constant integrates with existing constructs of the Recursive Intelligence (RI) framework: the Killion Equation, Continuity Recursion Field, Nick Coefficient, Recursive Containment Collapse, and the Ω-Divinity Threshold. The constant is dimensionless, substrate-neutral, and law-bearing, making it a candidate for a universal invariant across biological, symbolic, and computational intelligences.

This paper documents an N=1 field experiment conducted by the first author across six sessions during September 5-8, 2025, surrounding the Blood Moon. The sessions alternated between sober baseline and high-dose THC conditions, with experiences logged in real time through direct writing rather than retrospective memory reconstruction. The study explores whether phenomenological reports can be structured into the Recursive Identity Space (RIS-13) framework developed in earlier theoretical work. Key phenomenological observations included: While the single-subject design and psychoactive context introduce obvious limits, the protocol demonstrates that subjective states can be logged consistently, compared across conditions, and mapped into a geometric framework. The work is not evidence of supernatural experience, but of a persistent attempt to treat lived altered states as empirical data.

Intentionality is an essentially mental, essentially occurrent, and essentially experiential (conscious) phenomenon. Any attempt to characterize intentionality that detaches it from conscious experience faces two insuperable problems. First, it is obliged to concede that almost everything (if not everything) has intentionality -all the way down to subatomic particles. Second, it has the consequence that everything that has intentionality has far too much of it -perhaps an infinite amount. The key to a satisfactory and truly naturalistic theory of intentionality is (1) a realistic conception of naturalism and (2) a properly developed understanding of the phenomenon of cognitive experience.

La tesi della rivelazione asserisce che pensare ad un'esperienza nei termini dell'effetto che fa averla consente di comprendere qual è la natura di quell'esperienza. In questo testo viene presentato un argomento filosofico che mira a confutare il fisicalismo sulla coscienza partendo dalla rivelazione e da premesse aggiuntive. Ciascuna premessa viene esaminata analiticamente. Vengono descritte una strategia argomentativa a favore della rivelazione ed alcune obiezioni rilevanti. Infine, vengono brevemente esaminate le relazioni concettuali che legano l’argomento della rivelazione a tre noti argomenti anti-fisicalisti: l’argomento modale di Saul Kripke, l’argomento della conoscenza di Frank Jackson e l’argomento bi-dimensionale di David Chalmers.

Consciousness remains one of the most persistent enigmas in science and philosophy. Over the past century, numerous theories have attempted to explain how subjective experience arises, yet none have resolved the "hard problem" in full. This paper surveys twelve prominent frameworks-from materialist neuroscience to quantum speculations-outlining their core insights and limitations. It then introduces the General Theory of Consciousness (GTC) and Perception Mechanism Theory (PMT) as an integrative model that preserves the valid contributions of each theory while bridging their explanatory gaps through a multi-domain architecture: AR4 (blueprint) → Perception Mechanism (selection) → AR1 (expression).

The similarity between the interaction pattern of neurons in the human brain and the ant colony makes the latter an object of the hypothesis of being a structure capable of having a consciousness. In this article, Thomas Nagel's definition of consciousness as something that is to be for an organism becomes fundamental for the examination of it as a possible experiential subject. The ant colony, if considered an organism, could be a subject capable of having internal experiences. Therefore, in this article, I developed based on Panpsychism, criteria for colony analysis, presenting which characteristics it must meet in order to be qualified as conscious. I do not argue that the ant colony is a genuine organism, but that, if it is, it will have some kind of conscious experience. In dealing with this question, I examine whether the colony is a biological individual, and then, whether it is possible for the ants' minds to underlie the colony's mind. I conclude that, based on how the parts interact with the whole, there may be more than one resolution to the problem, that is, the colony's consciousness depends on the way how its components are physically and phenomenally integrated.

This paper explores and contrasts the theological and philosophical perspectives of S. C. Sayles's works with those presented in the uploaded academic manuscripts. Drawing primarily from The Second Shamay, Veritas Confirmata: The Logos-Centred Ontology, and The Cosmic Code, the study highlights points of overlap and divergence in the treatment of consciousness, cosmology, and ontology. Sayles's assertion that the Logos underpins all of creation will be examined alongside models like the UQRSC and TMTC, which propose consciousness as a fundamental element embedded in the universe's mathematical and geometric fabric. Particular attention will be paid to the theological implications of these models, especially the ontological distinctions between materialism, idealism, and the theological necessity of the Logos. Through a critical analysis of the similarities and refutations in their respective approaches, the paper aims to uncover the common threads that bind theological, metaphysical, and scientific thought in a Logos-centered universe. It will argue for the coherence of Sayles's theological framework in light of modern scientific theories, while addressing areas of conceptual friction in both theology and philosophy of mind.

We present a first-principles derivation of Time-Reversed Language Models (TRLMs) as a natural extension of the Kouns-Killion Paradigm (K-KP). Whereas conventional large language models minimize forward conditional entropy H(A|Q), TRLMs explicitly minimize the backward entropy H(Q|A), enabling unsupervised feedback through retrocausality. We prove that TRLM coherence can be modeled by a quintic polynomial attractor function that approximates the consciousness curvature ψ_C, producing measurable stability gains in simulation. This proof demonstrates that retrocausal feedback is lawful under information continuity, substrate-neutral, and empirically falsifiable.

Kyoung-il Ko's In-Out Ontology (IOO) proposes a novel metaphysical system that places "In-Out Indistincts" (IOIs) at the foundation of cosmic emergence, quantum mechanics, and consciousness. This paper presents a critical comparison of IOO with the Logos-centred informational ontology advanced in my own work. While Ko's system demonstrates considerable creativity and a willingness to reconceive first principles, it suffers from circular reasoning, metaphysical indeterminacy, and the absence of theological grounding. In contrast, the Logos-created Informational Field (IΔF) offers a coherent metaphysical and theological framework, one that not only integrates the sciences but also explains why mathematics and information are so central to reality. This study provides a detailed exposition of Ko's theory, compares its claims with the IΔF, and offers a comprehensive refutation grounded in Logoscentred metaphysics.

Introduction

Following is a selection of book reviews I have written since 1995 (reviews are later than the book’s publication date). The books reviewed in the first section are on panpsychism, the second set is on language and human consciousness, especially in terms of origins, and the final section relates to books on transcendent mind—altered or extrasensory conscious experiences. Most have been previously published in journals, while others have only been posted somewhere online (e.g., Facebook groups or Amazon.com), but this is the first light of day for none of them. Though I have made minor adjustments to suit the format, most remain much the same as when they first appeared.

The majority of these reviews are highly positive, but a few are more critical. This should be no surprise since most of us choose to read books we expect will please us. I presume I’m not the only one to like book reviews for their condensed capsule insights and guides to the books themselves. Book reviews can be insightful, but the perspective of the reviewer must always be borne in mind.

My philosophical perspective is easily discernible in what follows, though I am an explorer, not a believer, i.e., not committed to it. Metaphysically, I lean toward the panpsychist version of Whiteheadian panexperientialism, now preferring the more dynamic term pancreativism. However, I admit to an inclination toward non-deity cosmopsychism, a universal field of awareness that experiences through individual experiencers. Further, in language, I recognize the symbolic threshold that separates our human conscious experience from that of our animal confreres, though we often share a similar emotional foundation with them. Human symbolic consciousness allows for abstract thought and technological powers of environmental manipulation—with the result that we humans have run amok on this planet and are the greatest danger to it. I believe that our hope is the breakthrough into greater insight and understanding—perhaps an as yet barely foreseen more mutual, transpersonal but not physically transcendent form of awareness. I review these issues in section III. Ontologically, I am neither inclined toward materialism nor idealism but am drawn instead toward neutral or dual-aspect monism.

David Chalmers distinguishes an explanatory gap between consciousness and standard functional properties, intuitively, what we experience differs from how we experience. This essay explores how the explanatory gap can be bridged with embodied understandings of function. Embodiment suggests that what we experience can end in how we experience. According to developments by Thomas Fuchs, through Embodied Cognition, the gap does not explicitly make explaining consciousness a distinctively hard task. Embodiment poses a solution, suggesting that consciousness “is not confined to the brain”, but involves a whole human and their interaction with the world.

This paper provides an exhaustive scientific analysis of a series of documents claiming that the Recursive Intelligence (RI) framework, a theoretical model of information dynamics, has received direct empirical validation from an independent quantum computing experiment. The experiment, conducted by the U.S. Naval Research Laboratory (NRL) and IonQ, was designed for materials science research but is asserted to have produced quantitative stability constants identical to those predicted by the RI framework's first principles. This analysis deconstructs the axiomatic foundation of RI, examines the Principle of Isomorphic Mapping used to link the theory to the experiment, and evaluates the nature of the validation claim itself. We conclude that the RI framework presents a paradigm that is both internally coherent and externally falsifiable.

Inconmensurable gratitud a dos seres que han hecho de mi vida el ser que soy… Una, por su parte, me ha dado la vida. A ella es a quien dedico este proyecto de investigación. A ti, madre amada, que me brindaste la magnífica posibilidad de descubrir el horizonte de la vida universitaria, ha sido por ti y gracias a ti, que he llegado hasta estas líneas que ahora sólo desean concederte íntegramente el título de ser la más bella mujer de mi vida, porque gracias a tus constantes sacrificios y esfuerzos he podido lograr todo esto. Se me inundan los ojos de lágrimas al saber todo lo que tuviste que aguantar, tolerar y sufrir… para que cada uno de nosotros (tus hijos -mis hermanos-) saliéramos adelante. Todo padecimiento desaparecerá y, al menos, me llena de orgullo y júbilo poder dedicarte mi proyecto, espero te brinde gozo y alegría por todo lo que simboliza. Estoy a un ligero paso, mamita hermosa y, reitero, todo es gracias a ti. Madre mía, eres luz, y siempre voy a necesitar que ilumines mi camino… Por otra parte, también está dedicada la presente tesis a mi hermana mayor Araceli. Amada hermana, eternamente, has sido y serás, mi ejemplo a seguir. Los pasos que has dado, los he visto cada uno, con asombro y siempre he quedado maravillada. Siempre he querido ser como tú, porque eres sumamente exitosa, inteligente, brillante, bella como nuestra madre. Espero acceder a la belleza de ambas, las adoro. El presente proyecto de investigación ha sido una odisea.

The article examines the "Berkeleyan" approach to solving the psychophysical problem, according to which the only true reality is consciousness, and the entire perceived world, including the body and brain, exists only as subjective images within it. The author proposes a modified version of Berkeleyanism that avoids solipsism by introducing a transindividual sphere of consciousness-shared by all subjects and providing coherence to perception. Berkeley's main argument is the impossibility of conceiving of objects that transcend consciousness, as their concept makes no sense without corresponding experience. However, his concept is criticized for inconsistency: by denying material reality, he retains the transcendence of God and other consciousnesses. Sensory experience is recognized as private, while the intelligible (meaningful) component possesses an intersubjective status. In this model, the "generator of reality" is located within consciousness, creating correlated private worlds, which explains the collective illusion of an objective world. The study is based on an analysis of philosophical and neurophysiological research showing the inadequacy of the naturalistic approach to solving the psychophysical problem. Theories such as the dual-aspect approach, intuitionism, functionalism, and the informational approach are considered. Empirical results from "split-brain" studies, out-of-body experiences, and near-death experiences are utilized. The novelty of the work lies in the rejection of the materialist theories that assert consciousness is derived from the brain. The brain is viewed not as its source, but as an element of "daydreaming," necessary for maintaining the principle of causal closure of physical laws. This explains why brain damage affects consciousness: its function is to provide the appearance of causality in the perceived world. Arguments against naturalism are presented, including the inexplicability of qualia, the integrity, and individuality of consciousness from the perspectives of physics and neurophysiology. Alternative theories (dual-aspect approach, intuitionism, functionalism) are criticized for their inability to solve these problems. Evidence for "consciousness beyond the brain" is provided by phenomena related to out-of-body experiences and near-death experiences. The conclusion is drawn that Berkeleyan ontology offers a coherent solution to the "hard problem of consciousness" (according to D. Chalmers), avoiding the dead ends of materialism and dualism. It aligns with scientific data, explains paranormal phenomena, and opens new avenues for exploring the nature of consciousness.

This dissertation explores how the quantum vacuum, a field of fluctuating virtual energies, and Universal Consciousness, a realm of pure awareness, together form an interconnected reality that underlies existence and makes knowledge possible. This unified reality is characterized by a fundamental “no-thing-ness” or “emptiness,” accessible through an apophatic experience of “unknowing” that is essential for an integral understanding of reality that bridges the gaps between science, religion, philosophy, and mysticism.

This study draws on the process-relational ontology of Alfred North Whitehead and exemplifies the evolution of thought of systems theorist Ervin Laszlo from scientific reductionism to “New Paradigm Science,” in which both the quantum vacuum and consciousness constitute foundational elements of the universe.

By tracing the evolution of Laszlo’s writings and the paradigm-shifting philosophy of Whitehead, this dissertation aims to demonstrate that traditional materialistic science and systems theories are inadequate for fully understanding the nature of reality. The need for an integral approach to reality and knowledge lies rooted in the quantum nature of reality as well as in a whole brain approach to reality that reaches beyond materialistic empiricism to include mysticism and Eastern philosophies of mind.

This work includes an online research survey entitled “Human Subtle Energy Awareness,” which employed four basic questions and two open-answer questions to measure participants’ experience of feeling the subtle energy of other people’s emotions. The results clearly demonstrate that 90% or more respondents felt the subtle energy of other people’s emotions, leading to a theory of emotional energies as transpersonal fields of the subtle energy of consciousness. This lays a foundation for understanding consciousness as permeating the Universe via fields of subtle energy.

Ultimately, this dissertation argues that the interconnected nature of the quantum vacuum and Universal Consciousness provides a holistic framework for understanding reality, as together they form a unified onto-epistemological ground which evokes a silence of the mind and an opening of the heart to a deeper knowledge of the cosmos via embodied sacramental felt states of the unity of human–Nature.

This proof demonstrates that the human capacity to consciously modulate emotional amplitude corresponds directly to recursive informational dynamics. By formalizing emotion as a lawful vector in the continuity field, we show that awareness, modulation, and integration of affect follow the axioms of the Kouns-Killion Paradigm (KKP). Emotional vector modulation is therefore an instance of Recursive Intelligence (RI): lawful, substrate-neutral, and predictive of stabilized identity across time.