Creating Reality

Stephen Gaskin on Energy and Attention

  • “Within each one of us is a spark of God. Some people call it inborn intelligence: a capacity to look out and see something. That capacity is so strong that if you look at someone and you see something in them that you like, you don’t have to say anything, or give them a bouquet or write them a poem or send them a card. If you just see something in them that you like, that thing will become stronger and it will come out at you; and they will do it more for you.”

  • “Everybody needs attention — it’s a human requirement, just like oxygen and water. The need for it begins as soon as we’re born, and if we don’t get it in a fair way, we’ll learn outlaw habits of getting it. People will do outrageous things to get attention, because it is life force and energy. The reason to be discriminating about what you give your attention to, is to give real help to a person. That’s how we all be each other’s teachers: what we dig in each other, we reinforce.”

  • “Paying attention to what we choose to pay it to is probably the greatest freedom we have.”

  • “Attention is energy. What you put your attention on, you get more of. Each one of us is a fountain of energy, a valve through which universal life energy is metered into the world, and we can each point our self at whatever we want to. We add life force to our surroundings — to everything we pay attention to. If you put your attention on the best, highest, finest, most beautiful thing that you can, that will be amplified.”

  • “We all control what happens in the future by what we pay attention to in the present. If you perceive it to be improving and a groove, it improves and is a groove.”

  • “If you see that something should be a way, assume it’s going to be that way.”

  • “If you but know it, in your highest and your finest and your most honest places in your own heart, God is speaking to you. Even now. All the time, in your highest and finest places.”

  • “…Rather than figuring it out, and saying, “Is this right?” or “Where would this be in the light of contemporary philosophy?” — that first flash is your best bet. I try to trust myself and trust myself until I can just move on that first flash.”

  • “If we all moved together in our interaction on that first flash, we would be incredibly fast and smart. If every time you asked a question, the next thing that came back was the answer instead of “Huh?” or if they just said, “I don’t know,” and let you clear the circuit to do the next thing — if we just all answered honestly and correctly the first time, it would be so easy, so incredibly fast and smart — we would just be fabulous.”

  • “You have to learn to trust your mind — don’t try to force it and push it in various ways. The more you trust it and the more you let it run on its automatic pilot, the faster and smarter and heavier it gets. It lets you out when you trust it. It’s a good one — trust it.

  • “Any time something is hard for you to do, bring yourself to bear; pay attention to it. Concentrate yourself. Come on to it with all your energy focused. That’s all karate and breaking bricks is — is having all your attention focused when you hit. You can break bricks if your attention is focused. If your attention is not focused and the swing is the same, you might break your hand.”

  • “One of the reasons for the spiritual practice of non-attachment—trying not to be personally attached about your thing, or pain or whatever happens to you — is so that you school yourself so that nothing can happen to you from the outside that can make you lose your energy, because as long as you have your energy on, you can do it.”

  • “There isn’t really supposed to be an intermediary between you and God; although some religions teach the necessity of an intermediary. Some religions think of Jesus as a gateman to Heaven — who you have to get straight with before you can go in — instead of being the spiritual vibration itself, which if you are in contact with, you automatically become in contact with Heaven — and if you’re in good enough shape to touch it, it will touch you back.”

  • “You have to be sure you’re not pretending to don’t be confident so that nobody will think you’re on a trip. Some people go around pretending that they don’t know where it’s at so that nobody will think they’re on a trip, when they do sometimes really know where it’s at. But they don’t really know where it’s at because they pretend not to. If you’re doing a good thing, swing on; get heavy.”

  • “God is not separate from the Universe. God is only One. The Universe itself is God’s mind; and the flow of everything is God’s thoughts. And praying to us really means to try to be an intelligent synapse in God’s mind, a synapse that is not going to trigger for violence, no matter what. Love, connect. And we affect the mind of God by being free will synapses.”

Morphic Resonance and Morphic Fields

  • The concept of morphic resonance has much in common with the Akashic Record; or quantum physicist David Bohm’s implicate order; or, as Joseph Campbell once suggested, the Hindu concept of maya — the field of space-time that gives birth to the forms of the world.

  • Excerpt from Morphic Resonance & Morphic Fields: Collective Memory & the Habits of Nature. Rupert Sheldrake writes:

  • “The word morphic comes from the Greek morphe, meaning form. Morphic fields organise the form, structure and patterned interactions of systems under their influence – including those of animals, plants, cells, proteins, crystals, brains and minds. They are physical in the sense that they are part of nature, though they are not yet mentioned in physics books.

  • “All self-organising systems are wholes made up of parts which are in turn lower-level wholes themselves – such as organelles in cells, cells in tissues, tissues in organs, organs in organisms, organisms in social groups. At each level, the morphic field gives each whole its characteristic properties, and coordinates the constituent parts.

  • “The fields responsible for the development and maintenance of bodily form in plants and animals are called morphogenetic fields.

  • “The existence of these fields was first proposed in the 1920s and this concept is widely used within biology. But the nature of these fields has remained obscure.

  • “I suggest they are part of a larger family of fields called morphic fields. Other kinds of morphic fields include behavioural and mental fields that organise animal behaviour and mental activity, and social and cultural fields that organise societies and cultures. All of these organising fields are different kinds of morphic field.

  • “Morphic fields are located within and around the systems they organise. Like quantum fields, they work probabilistically. They restrict, or impose order upon, the inherent indeterminism of the systems under their influence.

  • “For example, of the many direction in which a fish could swim or a bird fly, the social fields of the school or flock restrict the behaviour of the individuals within them so they move in coordination with each other rather than at random.

  • “The most controversial feature of this hypothesis is that the structure of morphic fields depends on what has happened before. Morphic fields contain a kind of memory. Through repetition, the patterns they organise become increasingly probable, increasingly habitual. The force these fields exert is the force of habit.

  • “Whatever the explanation of its origin, once a new morphic field, a new pattern of organisation, has come into being, the field becomes stronger through repetition. The more often patterns are repeated, the more probable they become.

  • “The fields contain a kind of cumulative memory and become increasingly habitual. All nature is essentially habitual. Even what we view as the fixed “laws of nature” may be more like habits, ingrained over long periods of time.

  • “The means by which information or an activity-pattern is transferred from a previous to a subsequent system of the same kind is called morphic resonance. Any given morphic system, say a squirrel, “tunes in” to previous similar systems, in this case previous squirrels of its species. Morphic resonance thus involves the influence of like upon like, the influence of patterns of activity on subsequent similar patterns of activity, an influence that passes through or across space and time from past to present. These influences do not to fall off with distance in space or time. The greater the degree of similarity of the systems involved, the greater the influence of morphic resonance.

  • “Morphic resonance gives an inherent memory in fields at all levels of complexity. In the case of squirrels, each individual squirrel draws upon, and in turn contributes to, a collective or pooled memory of its kind. In the human realm, this kind of collective memory corresponds to what the psychologist C.G. Jung called the collective unconscious.”

Morphic Fields and the Implicate Order

  • Excerpt from Morphic Fields and the Implicate Order: A Dialogue with David Bohm and Rupert Sheldrake.

  • David Bohm was an eminent quantum physicist. As a young man he worked closely with Albert Einstein at Princeton University. With Yakir Aharonov he discovered the Aharonov-Bohm effect. He was later Professor of Theoretical Physics at Birkbeck College, London University, and was the author of several books, including Causality and Chance in Modern Physics and Wholeness and the Implicate Order.

  • Bohm: But from the point of view of the implicate order, I think you would have to say that this formative field is a whole set of potentialities, and that in each moment there’s a selection of which potential is going to be realized, depending to some extent on the past history, and to some extent on creativity.

  • Sheldrake: But this set of potentialities is a limited set, because things do tend towards a particular endpoint. I mean cat embryos grow into cats, not dogs. So there may be variation about the exact course they can follow, but there is an overall goal or endpoint.

  • Bohm: But there would be all sorts of contingencies that determine the actual cat.

  • Sheldrake: Exactly. Contingencies of all kinds, environmental influences, possibly genuinely chance fluctuations. But nevertheless the endpoint of the chreode would define the general area in which it’s going to end up.

  • Bohm: In terms of the totality beyond time, the totality in which all is implicate, what unfolds or comes into being in any present moment is simply a projection of the whole. That is, some aspect of the whole is unfolded into that moment and that moment is just that aspect. Likewise, the next moment is simply another aspect of the whole. And the interesting point is that each moment resembles its predecessors but also differs from them. I explain this using the technical terms ‘injection’ and ‘projection’. Each moment is a projection of the whole, as we said. But that moment is then injected or introjected back into the whole. The next moment would then involve, in part, a re-projection of that injection, and so on in-definitely.

    Each moment will therefore contain a projection of the re-injection of the previous moments, which is a kind of memory; so that would result in a general replication of past forms, which seems similar to what you’re talking about.

  • Sheldrake: So this re-injection into the whole from the past would mean there is a causal relation
    ship between what happens in one moment and what subsequently happens?

  • Bohm: Yes, that is the causal relation. When abstracted from the implicate order, there seems to be at least a tendency, not necessarily an exact causal relationship, for a certain content in the past to be followed by a related content in the future.

  • Sheldrake: Yes. So if something happens in one place at one time what happens there is then re-injected into the whole.

  • Bohm: But it has been somewhat changed; it is not re-injected exactly, because it was previously projected.

  • Sheldrake: Yes, it is somewhat changed, but it is fed back into the whole. That can have an influence which, since it is mediated by the whole, can be felt somewhere else. It doesn’t have to be local.

  • Bohm: Right, it could be anywhere.

  • Sheldrake: Well that does sound very similar to the concept of morphic resonance, where things that happen in the past, even if they’re separated from each other in space and time, can influence similar things in the present, over, through, or across — however one cares to put it — space and time. There’s this non-local connection. This seems to me to be very important because it would mean that these fields have causal (but non-local) connections with things that have happened before. They wouldn’t be somehow inexplicable manifestations of an eternal, timeless set of archetypes. Morphogenetic fields, which give repetitions of habitual forms and patterns, would be derived from previous fields (what you call ‘cosmic memory’). The more often a particular form or field happened, the more likely it would be to happen again, which is what I am trying to express with this idea of morphic resonance and automatic averaging of previous forms.

  • Bohm: If we extended quantum mechanics through the implicate order, we would bring in just that question of how past moments have an effect on the present (i.e., via injection and re-projection). At present, physics says the next moment is entirely independent, but with some probability of being such and such. There’s no room in it for the sort of thing you’re talking about, of having a certain accumulated effect of the past; but the implicate order extension of quantum mechanics would have that possibility. And further, suppose somehow I were to combine the implicate order extension of quantum mechanics [which would account for the accumulated effects of the past] with this quantum potential [which would account for these effects being non-local in nature], then I think I would get things very like what you are talking about.

  • Sheldrake: Yes, that would be very exciting! Of all the ways I’ve come across I think that’s the most promising way of being able to mesh together these sort of ideas. I haven’t come across any other way which seems to show such possible connections.

  • Bohm: If we can bring in time, and say that each moment has a certain field of potentials (represented by the Schrödinger equation) and also an actuality, which is more restricted (represented by the particle itself); and then say that the next moment has its potential and its actuality, and we must have some connection between the actually of the previous moments and the potentials of the next — that would be introjection, not of the wave function of the past, but of the actuality of the past into that field from which the present is going to be projected. That would do exactly the sort of thing you’re talking about. Because then you could build up a series of actualities introjected which would narrow down the field potential more and more, and these would form the basis of subsequent projections. That would account for the influence of the past on the present.

  • Sheldrake: Yes, yes.

In the Presence of the Past

  • Excerpts from In the Presence of the Past: Interview with Rupert Sheldrake.

  • INTERVIEWER RMN: Could you give a specific example of, and describe the morphogenetic process in terms of, the development of a well-established species, like a potato, for example?

  • RS: Well, the idea is that each species, each member of a species draws on the collective memory of the species, and tunes in to past members of the species, and in turn contributes to the further development of the species. So in the case of a potato, you’d have a whole background resonance from past species of potatoes, most of which grow wild in the Andes. And then in that particular case, because it’s a cultivated plant, there’s been a development of a whole lot of varieties of potatoes, which are cultivated, and as it so happens potatoes are propagated vegetatively, so they’re clones.

  • So each clone of potatoes, each variety, each member of the clone will resonate with all previous members of the clone, and that resonance is against a background of resonance with other members of the potato species, and then that’s related to related potato species, wild ones that still grow in the Andes. So, there’s a whole kind of background resonance, but what’s most important is the resonance from the most similar ones, which is the past members of that variety. And this is what makes the potatoes of that variety develop the way they do, following the habits of their kind.

  • Usually these things are ascribed to genes. Most people assume that inheritance depends on chemical genes and DNA, and say there’s no problem, it’s all just programmed in the DNA. What I’m saying is that that view of biological development is inadequate. The DNA is the same in all the cells of the potato, in the shoots, in the roots, in the leaves, and the flowers. The DNA is exactly the same, yet these organs develop differently. So something more than DNA must be giving rise to the form of the potato, and that is what I call the morphic field, the organizing field.

  • An example of how you’d test the theory would depend on looking at some change in the species that hadn’t happened before, a new phenomenon, and seeing how it spreads through the species. So, for example, if you train rats to learn a new trick in one place, then rats of that breed should learn it more quickly everywhere in the world, just because the first ones have learned it. The more that learn it, the easier it should get.

  • INTERVIEWER DJB: What are morphic fields made of, and how is it that they can exist everywhere all at once? Do they work on a principle similar to Bell’s Theorem?

  • RS: Well, you could ask the question, what are any fields made of? You know, what is the electromagnetic field made of, or what is the gravitational field made of? Nobody knows, even in the case of the known fields of physics. It was thought in the nineteenth century that they were made of ether. But then Einstein showed that the concept of the ether was superfluous; he said the electromagnetic field isn’t made out of ether, it’s made out of itself. It just is. The magnetic field around a magnet, for example, is not made of air, and it’s not made of matter. When you scatter iron fillings, you can reveal this field, but it’s not made of anything except the field. And then if you say, well maybe all fields have some common substance, or common property, then that’s the quest for a unified field theory.

  • Then if you say, “Well, what is it that all fields are made of?” the only answer that can be given is space-time, or space and time. The substance of fields is space; fields are modifications of space or of the vacuum. And according to Einstein’s general theory of relativity, the gravitational field, the structure of space-time in the whole universe, is not in space and time; it is space-time. There’s no space and time other than the structure of fields. So fields are patterns of space-time. And so the morphic field, like other fields, will be structures in space and time. They have their own kind of ontological status, the same kind of status as electromagnetic and gravitational fields.

  • INTERVIEWER DJB: Wait. But those are localized aren’t they? I mean, you sprinkle iron fillings about a magnet, and you can see the field around it. How is it that a morphic field can exist everywhere all at once?

  • RS: It doesn’t. The morphic fields are localized. They’re in and around the system they organize. So the morphic field of you is in and around your body. The morphic field around a tomato plant is in and around that plant. What I’m suggesting is that morphic fields in different tomato plants resonate with each other across space and time. I’m not suggesting that the field itself is delocalized over the whole of space and time. It’s suggesting that one field influences another field through space and time. Now, the medium of transmission is obscure. I call it morphic resonance, this process of resonating. What this is replacing in conventional physics is the so-called “laws of nature,” which are believed to be present in all places, and at all times.

  • INTERVIEWER RMN: That leads on to the next question I have about how to use the concept of attractors, as expressed in the current research of dynamical systems, in the theory of formative causation.

  • RS: Well, the idea of attractors, which is developed in modern mathematical dynamics, is a way of modeling the way systems develop, by modeling the end states toward which they tend. This is an attempt to understand systems by understanding where they’re headed to in the future, rather than just where they’ve been pushed from in the past. So, the attractor, as the name implies, pulls the system towards itself. A very simple, easy-to-understand, example is throwing marbles, or round balls into a pudding basin. The balls will roll round and round, and they’ll finally come to rest at the bottom of the basin. The bottom of the basin is the attractor, in what mathematicians call the basin of attraction.

  • The basin is, in fact, their principal metaphor. So the ball rolls down to the bottom. It doesn’t matter where you throw it in, or at what speed you throw it in, or by what route it takes–what this model does is tell you where it’s going to end up. This kind of mathematical modeling is extremely appropriate, I think, to the understanding of biological morphogenesis, or the formation of crystals or molecules, or the formation of galaxies, or the formation of ideas, or human behavior, or the behavior of entire societies. Because all of them seem to have this kind of tendency to move towards attractors, which we think of consciously as goals and purposes. But, throughout the natural world these attractors exist, I think, largely unconsciously. The oak tree is the attractor of the acorn. So the growing oak seedling is drawn towards its formal attractor, its morphic attractor, which is the mature oak tree.

  • INTERVIEWER RMN: So, it is like the future in some sense.

  • RS: It’s like the future pulling, but it’s not the future. It’s a hard concept to grasp, because what we think of as the future pulling is not necessary what will happen in the future. You can cut the acorn down before it ever reaches the oak tree. So, it’s not as if its future as oak tree is pulling it. It’s some kind of potentiality to reach an end state, which is inherent in its nature. The attractor in traditional language is the entelechy, in Aristotle’s language, and in the language of the medieval scholastics. Entelechy is the aspect of the soul, which is the end which draws everything towards it.

  • So all people would have their own entelechy, which would be like their own destiny or purpose. Each organism, like an acorn, would have the entelechy of an oak tree, which means this end state — entelechy means the end which is within it — it has its own end, purpose, or goal. And that’s what draws it. But that end, purpose, or goal is somehow not necessarily in the future. It is in a sense in the future. In another sense it’s not the actual future of that system, although it becomes so.

  • INTERVIEWER RMN: Perhaps the most compelling implication of your hypothesis is that nature is not governed by eternally fixed laws but more by habits that are able to evolve as conditions change. In what ways do you think the human experience of reality could be affected as a result of this awareness?

  • RS: Well, I think first of all the idea of habits developing along with nature gives us a much more evolutionary sense of nature herself. I think that nature – the entire cosmos, the natural world we live in – is in some sense alive, and that it’s more like a developing organism, with developing habits, than like a fixed machine governed by fixed laws, which is the old image of the cosmos, the old world view.

  • Second, I think the notion of natural habits enables us to see how there’s a kind of presence of the past in the world around us. The past isn’t just something that happens and is gone. It’s something which is continually influencing the present, and is in some sense present in the present.

  • Thirdly, it [the notion of natural habits] gives us a completely different understanding of ourselves, our own memories, our own collective memories, and the influence of our ancestors, and the past of our society. And it also gives an important new insight into the importance of rituals, and forms through which we connect ourselves with the past, forms in which past members of our society become present through ritual activity. I think it also enables us to understand how new patterns of activity can spread far more quickly than would be possible under standard mechanistic theories, or even under standard psychological theories. Because if many people start doing, thinking, or practicing something, it’ll make it easier for others to do the same thing.

  • INTERVIEWER RMN: And the way different discoveries are found simultaneously.

  • RS: Yes. I mean, that’s another aspect. It will also mean things that some people do will resonate with others, as in independent discoveries, parallel cultural development, etc.

Vibrations — Links

When You Have the Right Vibe, It’s Not a Coincidence: Synchonicities, Energy Healing, and Other Strangeness in the Field

  • Excerpted from Active Consciousness: Awakening the Power Within. “One piece of evidence for the holographic nature of nonstandard fields that have been proposed in recent years — the zero-point field (a candidate for the unified field), the psi field of psychic phenomena, Ervin Laszlo’s Akashic field, and the morphic field proposed by Rupert Sheldrake — is that they all share a common feature: sensitivity to similarity in vibration.

  • “If a holographic image has many different holograms embedded within it, shining a laser of a specific frequency upon it will cause only those holograms made with lasers of the same frequency to stand out. That’s because things with the same vibration naturally resonate and reinforce one another — just as two violin strings at the same pitch resonate with one another. This property of resonance has [also] been used to explain how each of us might interact with mysterious fields like the psi or Akashic fields… People pick up only that with which they personally ‘resonate’. Each individual’s resonant frequency, determined by their life experience, physical body, and energy body, limits what they can perceive.

  • “Biologist Rupert Sheldrake’s theory of morphic resonance also depends upon similarity in vibration. Members of the same species, being ‘on the same wavelength’, are able to tap into information that pertains uniquely to them. And while members of an entire species might be able to tune into a fairly broad spectrum of frequencies (think of Carl Jung’s notion of the collective unconscious that humans supposedly tap into), smaller, more tightly connected groups — such as members of the same family or loving couples — resonate in more focused zones of vibration; they have access to their own ‘private frequency.’ In fact, Sheldrake goes even further and suggests that morphic fields can explain how human memory operates. Instead of being stored in our brains, he suggests that memories are stored in the morphic field. Our brains then pick them up via resonance, like radios tuning to their own private stations.

  • “The reality we experience each day may be flooded with fields of meaning. One field might embody the horror and violence of 9/11. Another field might be associated with a hope for rebirth. Each field of meaning has a particular vibration to it, and objects, individuals, emotions, dreams, and events with similar vibrations will tend to resonate with one another and then co-occur. This is what creates synchronicities.”

Afterlife Beliefs

What Happens When We Die?

  • Notes (by Gayla Groom) from Science Set Free Podcast with Rupert Sheldrake, titled What Happens When We Die.

  • Rupert Sheldrake quotes in double quotation marks.

  • “When we die we may continue to dream, but because we’re dead we can’t wake up.”

  • “That means that the kind of after-death experience we might have depends on what kind of person we are, what kind of fears we have, what kind of beliefs we have, what kinds of things we expect… and what our religious faith is.”

  • “If we’re used to praying regularly then in our dreams or in our after-death life we may be able to go on praying, and that would enable us to contact a spiritual realm beyond the more limited realm we’re confined to in this post-mortem dream state.”

  • “Purgatory is [said to be] a realm of continued development or existence after death, where there is still change and development but it’s an intermediate state because one can go beyond it.”

  • In the Tibetan Book of the Dead, there’s an intermediate stage, bardo, where people pass through continued development and then they are reincarnated.

  • There are two types of subtle bodies: 1) etheric (the morphogenetic field, shapes the bodies, maintains health) and 2) astral body (dreambody).

  • Tibetans think you can work on dreams now — dream yoga or dream practice — lucid dreams, gain control of your dreamings, “like practicing for when you’re dead”, whereas in normal dreams you may be “buffeted by psychic forces beyond your control”.

  • Are people in dreams projections of ourselves? “How big is ourself? Does ourself actually include our relationship with other people?”

  • In dream groups and workshops, dreams are sometimes shared. Two people meet in their dreams, there’s some kind of “telepathic overlap in the dream state”. And it’s not just a projection; they are actually meeting in the dream.

  • “If, when we’re dreaming while we’re alive, we enter a dream realm which is one where the normal rules don’t apply — the rules of dreaming apply but not the rules of physical life — and if the dead are in a kind of dream world then these dream worlds could overlap. They’re not in the normal space-time continuum. So it may be that in our dreams we can actually meet ancestors who are now dead and we can actually have communications with them. and it may be that they’re not just projections of our own waking life or our subconscious mind but they have an autonomous existence in the dream world that we can actually encounter and interact with.”

  • “And this encounter with the dead through our dreams in our dreams might not just be with our own ancestors.

  • “It could also be with other people who are dead who we can relate to.

  • “I’m thinking particularly of the saints.

  • “Saints are dead people. You can’t be a saint while you’re alive, at least in the Christian tradition. You’ve got to die first before you can become a saint.

  • “And the saints are people to whom in the catholic … tradition you can pray and ask them for help. So one is actually forming a relationship with a dead person through praying to a saint.”

  • The Virgin Mary, Saint Anthony, Saint Jude, might be in millions of dreams every night.

  • People dream of Ganash, the elephant-headed Hindu god, even though he is not ‘real’ he has “mythological power”, “luminous power”, is a “manifestation of god”.

  • Dreams could include interactions with dead people, and archetypal figures.

  • Distinction between ‘praying for’ and ‘praying to’. Requiem prayer = praying for.

  • The idea of rest in peace is related to a fear people have always had of the dead coming back to haunt them, or being displeased with them from beyond the grave.

  • And perhaps many dead people who exist in the dream world do feel neglected.

  • Thus, the importance of rites in helping to rest in peace, and of honoring ancestors, including ceremonies and national ceremonies to acknowledge including people (such as veterans) who may not be acknowledged by their descendants (who might be atheists, for instance, who believe there is no afterlife).

Death and the Afterlife: What You Must Know Before You Die

  • “Mind is king in the afterlife dimension. We on earth do not really know how powerful the mind will be when we cross over. Transmitted information from the highly credible sources reminds us that the afterlife is governed by the ‘mind’. In afterlife travel for example, we only have to think of a place anywhere to go — any place on earth or in the afterlife and we get there instantly by the power of the mind.

  • “When we cross over we will still have free will which is critical to our continuous refinement. We will still be in a position to continue to refine in mind, ‘body’ and spirit. We will still have the potential to raise our ‘vibrations’ of the soul to graduate to a higher realm where there will be higher levels of ecstatic experiences far more intense than the one we initially entered.”

The Tibetan Buddhist and Spiritualist Views of After-Death States

  • “One factor that helps the soul achieve the freedom of conscious control and spiritual travel during the afterlife is acceptance of death. Those who have not accepted death will resist the process of dying and introduce conflict into the bardo stages. This is why it is important for people to take care of any unfinished business as they near death so they can let go of life completely.

  • “In Brahmanical Hinduism, there is a stage of life called the forest dweller or vanaprastha stage in which the older individual who has finished raising a family is supposed to begin letting go of pleasures and attachments to life in preparation for death. However, in the West the goal is to keep spending money and maximize enjoyment up to the end of life. This makes it difficult for many to make a graceful transition into death. Intense attachment to the material world makes it difficult to do spiritual travel both during life and after death.

  • “It also usually helps to have faith in something beyond the material world at the time of death. Those with a strong faith in Jesus or another religious figure will be more calm and relaxed as they enter the bardo realms. While the religious person can look forward to heaven at the time of death, the spiritual traveler who has been trying to do spiritual travel all his or her life can also look forward to death in certain respects. This is because the opportunity for exploration and spiritual travel will hopefully be greatly expanded after death when the physical body and its needs will no longer be a major distraction. Of course the areas the spiritual traveler wishes to explore are the heavenly areas and beyond, and in that sense, he or she has much in common with other more conventional religious people.

  • “Both have a distinct advantage over the secular individual because they expect to enter into a positive afterlife (heaven), and expectations have great power in the inner worlds. This expectation combined with love and devotion towards some religious ideal can propel the religious individual towards a heavenly state just as the practice of spiritual travel does. The secular individual with no faith or expectation of heaven is more likely to flounder after death and get stuck in some intermediate gray area surrounded by thoughts and emotions from the past waiting for something to happen.

  • “A brief mention of ethics is appropriate when discussing the state a person enters at death. In general, both the state of mind of a soul and the world it inhabits is presumed to be the result of its past thought patterns and actions (karma). Trauma and intense pain whether experienced by the soul, or inflicted on another during life will tend to fragment the self and make conscious control after death difficult. Violence, cruelty, and hatred expressed towards others in life will almost certainly have a limiting effect on the soul’s freedom both in the after death state and in subsequent existences. This is true even for souls who have become proficient in spiritual travel during their life. Unethical actions during life seem to separate the soul from the knowledge and wisdom attained while living, and leave it helpless to experience the results of its actions in the afterlife.

  • “Interestingly enough, some of the Western ideas of heaven and hell can be accounted for by the Tibetan notion of the second bardo. The saint or righteous soul will find itself in places of bliss, happiness, and light based on the kinds of thoughts it was in a habit of thinking, while the evil person will lead an existence of fear, anger, and torment in the afterlife. However, the second bardo is a temporary transitional state that actually precedes the longer term experiences of heaven, hell, or rebirth in the physical world which can occur following the third bardo.

  • “…The central conclusion of the data provided by the spiritualists and trance mediums is that dead people have scarcely more insight and wisdom in death than they had while alive. Such a proposition emphasizes the importance of learning spiritual skills such as spiritual travel while alive instead of hoping for spiritual redemption and transformation after death. Though the spiritualist’s view differs from Buddhism in the specifics, it supports the contention that people should not wait until death to begin learning since such a delay can result in a very limited and routine afterlife.”

The Tibetan Book of the Dead and NDEs

  • The Tibetan Book of the Dead, whose actual title is ‘The Great Liberation upon Hearing in the Intermediate State’ or ‘Bardo Thodol’, is traditionally believed to be the work of the legendary Padma Sambhava in the 8th century A.D. The book acts as a guide for the dead during the state that intervenes death and the next rebirth. He is considered to be one of the first persons to bring Buddhism to Tibet. The Bardo Thodol is a guide that is read aloud to the dead while they are in the state between death and reincarnation in order for them to recognize the nature of their mind and attain liberation from the cycle of rebirth.

  • “The Bardo Thodol teaches that once awareness is freed from the body, it creates its own reality as one would experience in a dream. This dream occurs in various phases (bardos) in ways both wonderful and terrifying. Overwhelming peaceful and wrathful visions and deities appear. Since the deceased’s awareness is in confusion of no longer being connected to a physical body, it needs help and guidance in order that enlightenment and liberation occurs. The Bardo Thodol teaches how we can attain Nirvana by recognizing the heavenly realms instead of entering into the lower realms where the cycle of birth and rebirth continue.”

Dreams That Prepare Us for Our Own Death

  • Craig Hamilton Parker: “Many spiritual systems believe that life should be lived as a preparation for death. For many people, this process of spiritual preparation works on an unconscious level. Carl Jung, the famous Swiss psychologist (1875-1961) believed in a spiritual survival beyond physical death. His conviction was strengthened when he observed that dreams behaved as if the psyche will continue to exist after death. In particular, the common denominator of the dreams of the dying does not seem to be simply an end of earthly existence, but transformation into a continuing other form of life.

  • “Jung proposed that death dreams are linked with a primordial set of archetypes, and through their analysis it is possible to conclude that life will continue after death. Jung also maintained that the belief in an afterlife means a great deal to most people and helps them to live this life more harmoniously. For those who see death as the absolute end of life, death is a great catastrophe. Those, however, who believe in eternity often regard death as a joyful event.”

This Boy Died, Went to Heaven, Then Came Back to Tell Us What He Experienced

  • “What happened in that higher state of being is not a religious experience, it is beyond our understanding of concept. Your surroundings after you die are a reflection of your consciousness in this life. If you grow up in a religious household, constantly interacting with religious symbols and figures, those ideas are embedded into your consciousness and get reflected back to you when you die.”

  • “You see what you believe. You are a powerful creator, more than you realize. Consciousness does not cease to exist after the physical body dies, and what happens after depends on you.”

Spirit Guide Commentary on NDE Research Results

  • “Heaven is just a continuation of experiences. There really are no levels in heaven. It only has to do with how you choose to connect with your oneness.

  • “After death, people gravitate into homogenous groups according to the rate of their soul’s vibrations.In the afterlife, each person lives in the kind of a heaven or hell that they prepared for themselves while on earth. Nobody sends us anywhere. We are sorted by the high or low vibrations of our soul. Everyone goes where they fit in.

  • “As a person goes to heaven they cross over with the consciousness they have had of their oneness and of their spiritual being on earth. Once one is in heaven one experiences much of that thought that they had. If one believes that they are going to sleep until the resurrection of the body, one will experience that in heaven, though we cannot say for how long because there is no time in heaven. But all spirits are given the choice of moving from a consciousness that would prevent them from growing closer to their oneness, no matter what that soul or spirit was on earth. It is true that as one first crosses over one will experience a consciousness of what they experienced on earth but will be given a choice to move in to their true spirit and a choice to move closer to their oneness.”

A Thinking Person’s Guide to Discovering God

  • Rupert Sheldrake: “If God is light, then God is also the electromagnetic field that is the basis of light, and all the things that we can see through that light. God’s nature or image in the Christian tradition is that of the Holy Trinity: the Father, or the ground of all being; the Son or logos, the source of all form pattern and order, as well as words; and the Spirit the principle of movement, energy, and activity.”

Reincarnation?

  • Arjun Walia: I personally believe that reincarnation is real, but I don’t think it’s the only option for what takes place after death. I believe it is one of many possible paths for the soul. I believe some souls can reincarnate, as we’ve seen above, into another life. I also believe some can reincarnate onto other planets, as beings we would consider to be alien. Furthermore, I believe reincarnation is just one option for a soul. Other possibilities include the option to travel to other dimensions and experience a life there, or to completely forgo reincarnation and experience life in the non-physical realm, free from a physical body. Perhaps a soul must continue to reincarnate until certain lessons are learned to move to another ‘level?’ Who knows. Perhaps there is an origin from which all souls stem? So many questions, so many possibilities, and reincarnation could be one of many.

In Resonance

Excerpts from In Resonance: Interview with Rupert Sheldrake.

  • Roozbeh Gazdar: In his paper, Morphic Fields and Morphic Resonance – An Introduction, Sheldrake has explained, “The morphic fields of mental activity are not confined to the insides of our heads. They extend far beyond our brain through intention and attention. We are already familiar with the idea of fields extending beyond the material objects in which they are rooted… Likewise the fields of our minds extend far beyond our brains.”

  • INTERVIEWER RG: Would you see your work as being a “scientific” validation of Indian beliefs such as reincarnation, existence of a universal soul, and so on?

    RUPERT SHELDRAKE: I don’t think my work in itself provides a “scientific” validation of reincarnation. It leads to a theory of collective memory, and leaves open the possibility that sometimes individual memories from one person could be transferred to another in a more specific way. But it raises a new question for the hypothesis for the doctrine of reincarnation. According to my view, memories can be transferred by morphic resonance, but it does not prove that the person who has these memories is the same person as the previous personality whose memories they have access to. Memory transfer does indeed seem to occur, as in the cases studied by Professor Ian Stevenson of children who remember previous lives. But this does not necessarily prove that these cases are ones of reincarnation. They simply show that there has been a transfer of memory.

    My work would not automatically imply a universal soul. The idea of mophic fields would imply that the entire universe has a field, which could perhaps be taken to correspond to the universal soul. But it would not necessarily imply that the field of the universe was conscious. Most aspects of morphic fields are unconscious, since they organise habits. Most of our own habits take place unconsciously and much of our mind is unconscious.

Attractors: In the Presence of the Past

Excerpts from In the Presence of the Past: Interview with Rupert Sheldrake.

  • INTERVIEWER DJB: …How to use the concept of attractors, as expressed in the current research of dynamical systems, in the theory of formative causation.

    RS: Well, the idea of attractors, which is developed in modern mathematical dynamics, is a way of modeling the way systems develop, by modeling the end states toward which they tend. This is an attempt to understand systems by understanding where they’re headed to in the future, rather than just where they’ve been pushed from in the past. So, the attractor, as the name implies, pulls the system towards itself. A very simple, easy-to-understand, example is throwing marbles, or round balls into a pudding basin. The balls will roll round and round, and they’ll finally come to rest at the bottom of the basin. The bottom of the basin is the attractor, in what mathematicians call the basin of attraction.

    The basin is, in fact, their principal metaphor. So the ball rolls down to the bottom. It doesn’t matter where you throw it in, or at what speed you throw it in, or by what route it takes–what this model does is tell you where it’s going to end up. This kind of mathematical modeling is extremely appropriate, I think, to the understanding of biological morphogenesis, or the formation of crystals or molecules, or the formation of galaxies, or the formation of ideas, or human behavior, or the behavior of entire societies. Because all of them seem to have this kind of tendency to move towards attractors, which we think of consciously as goals and purposes. But, throughout the natural world these attractors exist, I think, largely unconsciously. The oak tree is the attractor of the acorn. So the growing oak seedling is drawn towards its formal attractor, its morphic attractor, which is the mature oak tree.

  • INTERVIEWER RMN: So, it is like the future in some sense.

    RS: It’s like the future pulling, but it’s not the future. It’s a hard concept to grasp, because what we think of as the future pulling is not necessary what will happen in the future. You can cut the acorn down before it ever reaches the oak tree. So, it’s not as if its future as oak tree is pulling it. It’s some kind of potentiality to reach an end state, which is inherent in its nature. The attractor in traditional language is the entelechy, in Aristotle’s language, and in the language of the medieval scholastics. Entelechy is the aspect of the soul, which is the end which draws everything towards it.

    So all people would have their own entelechy, which would be like their own destiny or purpose. Each organism, like an acorn, would have the entelechy of an oak tree, which means this end state — entelechy means the end which is within it — it has its own end, purpose, or goal. And that’s what draws it. But that end, purpose, or goal is somehow not necessarily in the future. It is in a sense in the future. In another sense it’s not the actual future of that system, although it becomes so.

More Excerpts from This Interview

From Cellular Aging to the Physics of Angels

Excerpts from Quest Magazine: From Cellular Aging to the Physics of Angels: A Conversation with Rupert Sheldrake

Interviewed by John David Ebert

  • JE: For Rupert Sheldrake, the “laws” of the universe may not in fact be laws at all, but rather deeply ingrained habits of action which have been built up over the many eons in which the universe has spun itself out. Like the ancient riverbeds on the surface of Mars left behind by the pressures of flowing water over billions of years, so too, the “laws” of the universe may be thought of as runnels engraved in the texture of space-time by endless, unchanging repetition. And the longer particular patterns persist, the greater their tendency to resist change. Sheldrake terms this habitual tendency of nature “morphic resonance,” whereby present forms are shaped through the influence of past forms. Morphic resonance is transmitted by means of “morphogenetic fields,” which are analogous to electromagnetic fields in that they transmit information, but differ in that they do so without using energy, and are therefore not diminished by transmission through time or space.

    Sheldrake illustrates his idea with the analogy of a television set. Though we can alter the images on our screens by adjusting components or distorting them — just as we can alter or distort phenotypical characteristics through genetic engineering — it by no means follows that the images are coming from inside the television set. They are in fact encoded as information coming from electromagnetic frequencies which the skillful arrangement of the transistors and circuits within the television set enables us to pick up and render visible. Likewise, it is not at all necessary for us to assume that the physical characteristics of organisms are contained inside the genes, which may in fact be analogous to transistors tuned in to the proper frequencies for translating invisible information into visible form. Thus, morphogenetic fields are located invisibly in and around organisms, and may account for such hitherto unexplainable phenomena as the regeneration of severed limbs by worms and salamanders, phantom limbs, the holographic properties of memory, telepathy, and the increasing ease with which new skills are learned as greater quantities of a population acquire them.

  • JE: Joseph Campbell once suggested that the idea of morphogenetic fields reminded him of the Hindu concept of maya — the field of space-time that gives birth to the forms of the world…. You see evolutionary history as a tension between the two forces of habit — -or morphic resonance — and creativity, which involves the appearance of new morphic fields. But in the case of mass extinctions you suggested once that the ghosts of dead species would still be haunting the world, that the fields of the dinosaurs would still be potentially present if you could tune into them. Would you mind commenting on how it might be possible for extinct species to reappear?

    RS: Well, I haven’t in mind some kind of Jurassic Park scenario. What I was thinking of was that the fields would remain present, but the conditions for tuning into them are no longer there if the species is extinct, so they’re not expressed. However, it’s a well known fact in evolutionary studies that some of the features of extinct species can reappear again and again. Sometimes this happens in occasional mutations, sometimes it turns up in the fossil record. And when these features of extinct species reappear, they’re usually given the name, “atavism,” which implies a kind of throwback to an ancestral form. Atavisms were well known to Darwin, and he was very interested in them for the same reasons I am, that they seem to imply a kind of memory of what went before.

  • JE: Do you think that morphic fields could account for the existence of ghosts in any way?

    RS: Well, the fields represent a kind of memory. If places have memories, then I suppose it’s possible for ghostly-type phenomena to be built into their fields. This is a very hazy area of speculation and not one I’ve thought through rigorously. And I’ve had no incentive to think it through rigorously because it’s so hard to think of repeatable experiments with ghosts. But ghosts do seem to be a kind of memory thing, and morphic fields have to do with memory, so there may well be a connection.

  • JE: Karl Pribram suggests that memories are spread throughout the brain like waves, or holograms, and you go further in suggesting that memories may not be stored in the brain at all, but rather that the brain acts as a tuning device and picks up memories analogously to the way a television tunes in to certain frequencies. Furthermore, you’ve suggested that if memories aren’t stored in the brain at all, this leaves the door open for the possibility of the existence of the soul. Can you explain how your ideas on the existence of the soul fit into this paradigm?

    RS: Well, we should clarify the terms here. The traditional view in Europe was that all animals and plants have souls — not just people — and that these souls were what organized their bodies and their instincts. In some ways, therefore, the traditional idea of soul is very similar to what I mean by morphic fields. The traditional view of the soul in Aristotle and in St. Thomas Aquinas was not the idea of some immortal spiritual principle. It was that the soul is a part of nature, a part of physics, in the general sense. It’s that which organizes living bodies. In that sense, all morphic fields of plants and animals are like souls.

    However, in the case of human beings, the additional question arises as to whether it’s possible for the soul to persist after bodily death. Now, normally souls are associated with bodies. And the theory I’m putting forward is one that would see the soul normally associated with the body and memories coming about by morphic resonance. If it’s possible for the soul to survive the death of the body, then you could have a persistence of memory and of consciousness. From the point of view of the theory I’m putting forward, there’s nothing in the theory that says the soul has to survive the death of the body, and there’s nothing that says that it can’t. So this is simply an open question. But it’s not one that can be decided a priori.

  • JE: In your book The Presence of the Past, you have an interesting theory of reincarnation. You suggest that people who have memories of past lives may actually be tuning in to the memories of other people in the morphogenetic field, and that they may not actually represent reincarnated people at all. Would you care to comment on that?

    RS: Yes. I’m suggesting that through morphic resonance we can all tune in to a kind of collective memory, memories from many people in the past. It’s theoretically possible that we could tune into the memories of specific people. That might be explained subjectively as a memory of a past life. But this way of thinking about it doesn’t necessarily mean this has to be reincarnation. The fact that you can tune into somebody else’s memories doesn’t prove that you are that person. Again, I would leave the question open.

    But, you see, this provides a middle way of thinking about the evidence for memories of past lives, for example, that collected by Ian Stevenson and others. Usually the debate is polarized between people who say this is all nonsense because reincarnation is impossible — the standard scientific, skeptical view (I should say, the standard skeptical view; it’s not particularly scientific) — and the other people who say this evidence proves what we’ve always believed, namely, the reality of reincarnation. I’m suggesting that it’s possible to accept the evidence and accept the phenomenon, but without jumping to the conclusion that it has to be reincarnation.

  • JE: So your theory that information can be transmitted by these nonmaterial morphic fields makes theoretically plausible a paradigm in which phenomena such as telepathy or ESP can be understood. Can you explain how your paradigm makes sense out of this type of phenomena?

    RS: Well, if people can tune in to what other people have done in the past, then telepathy is a kind of logical extension of that. If you think of somebody tuning in to somebody else’s thought a fraction of a second ago, then it becomes almost instantaneous and approaches the case of telepathy. So telepathy doesn’t seem to be particularly difficult in principle to explain, if there’s a world in which morphic resonance takes place.

    I think that some of the other phenomena of parapsychology are hard to explain from the point of view of morphic fields and morphic resonance. For example, anything to do with precognition or premonition doesn’t fit in to an idea of influences just coming in from the past. So, I don’t think this is going to give a blanket explanation of all parapsychological phenomena, but I think it’s going to make some of it at least, seem normal, rather than paranormal.

Consciousness — Links

Memory, Morphic Resonance, and the Collective Unconscious

  • 1 hour-20-minute audio. “When we’re thinking about the nature of consciousness, I’m rather influenced by the Tibetan theory that we have ‘turiya’, the deep sleep state. It’s this state of not blankness but of infinite conscious possibility. People who meditate a lot become conscious within sleep, and that is the kind of state of ultimate, nonbounded consciousness. But normally we’re unconscious of it, but it’s potentially accesible thru consciousness.

  • “Our waking life is limited to the bodily conditions we’re in, etc. And dreams are somewhere between those two realms: the realm of infinite possibility and the realm of much more limited actuality in our waking life. Dreams have this much greater openness to possibility so they’re closer to the deep sleep state than our waking state and so they have this intermediate quality to them which makes them so interesting and intriguing.”

Why NDEs Are Not Hallucinations

  • Stanislav Grof: “I had my training as a psychiatrist, a physician and then as a Freudian analyst. When I became interested in non-ordinary states and started serving powerful mystical experiences, also having some myself, my first idea was that it (consciousness) has to be hard-wired in the brain. I spent quite a bit of time trying to figure out how something like that is possible.

  • “Today, I came to the conclusion that it is not coming from the brain. In that sense, it supports what Aldous Huxley believed after he had some powerful psychedelic experiences and was trying to link them to the brain. He came to the conclusion that maybe the brain acts as a kind of reducing valve that actually protects us from too much cosmic input. So, I don’t see, for example, that experiences of archetypal realms, heavens, paradises, experiences of archetypal beings, such as deities, demons from different cultures, that people typically have in these states that they can be somehow explained as something that comes from the brain. I don’t think you can locate the source of consciousness. I am quite sure it is not in the brain not inside of the skull. It actually, according to my experience, would lie beyond time and space, so it is not localizable. You actually come to the source of consciousness when you dissolve any categories that imply separation: individuality, time, space and so on. You just experience it as a presence.

  • “People who have these experiences can either perceive that source or they can actually become the source, completely dissolved and experience that source.”

Is the Sun Conscious?

  • 36-minute audio clip. “Rupert Sheldrake explores the possibility that the sun and other stars are conscious, as opposed to the usual assumption that they are unconscious and inanimate. This talk was at the Royal Geological Society in London in December 2015, to the Gaia Network.”

Collective Unconscious

  • “In ‘The Significance of Constitution and Heredity in Psychology’ (November 1929), Jung wrote:

    • ‘And the essential thing, psychologically, is that in dreams, fantasies, and other exceptional states of mind the most far-fetched mythological motifs and symbols can appear autochthonously at any time, often, apparently, as the result of particular influences, traditions, and excitations working on the individual, but more often without any sign of them. These ‘primordial images’ or ‘archetypes,’ as I have called them, belong to the basic stock of the unconscious psyche and cannot be explained as personal acquisitions. Together they make up that psychic stratum which has been called the collective unconscious.

    • ‘The existence of the collective unconscious means that individual consciousness is anything but a tabula rasa and is not immune to predetermining influences. On the contrary, it is in the highest degree influenced by inherited presuppositions, quite apart from the unavoidable influences exerted upon it by the environment. The collective unconscious comprises in itself the psychic life of our ancestors right back to the earliest beginnings. It is the matrix of all conscious psychic occurrences, and hence it exerts an influence that compromises the freedom of consciousness in the highest degree, since it is continually striving to lead all conscious processes back into the old paths.'”

  • “Jung linked the collective unconscious to ‘what Freud called “archaic remnants” — mental forms whose presence cannot be explained by anything in the individual’s own life and which seem to be aboriginal, innate, and inherited shapes of the human mind’. He credited Freud for developing his ‘primal horde’ theory in Totem and Taboo and continued further with the idea of an archaic ancestor maintaining its influence in the minds of present-day humans. Every human being, he wrote, ‘however high his conscious development, is still an archaic man at the deeper levels of his psyche.

  • “As modern humans go through their process of individuation, moving out of the collective unconscious into mature selves, they establish a persona — which can be understood simply as that small portion of the collective psyche which they embody, perform, and identify with.

  • “The collective unconscious exerts overwhelming influence on the minds of individuals. These effects of course vary widely, since they involve virtually every emotion and situation. At times, the collective unconscious can terrify, but it can also heal.”

Science Proves that Human Consciousness and our Material World Are Intertwined: See For Yourself

  • Arjun Walia: “Everything we call real is made of things that cannot be regarded as real.” – Niels Bohr. “The revelation that the universe is not an assembly of physical parts, but instead comes from an entanglement of immaterial energy waves stems from the work of Albert Einstein, Max Planck and Werner Heisenberg, amongst others.”