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Deepak Chopra - Quantum Physics of God. Neuroscience of Souls, Spirits, Dreams, Prophecy, Near Death, Reality

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Deepak Chopra Quantum Physics of God. Neuroscience of Souls, Spirits, Dreams, Prophecy, Near Death, Reality

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Contents
I: CONSCIOUSNESS, REALITY, COSMOLOGY, AND THE BIRTH AND DEATH OF GODS
1. The Nature of Reality, the Self, Time, Space and Experience
2. Cosmology and the Death of Gods: New Age Religions, Anti-Christ, and Precession of the Equinox
3. Evolution of Spiritual Consciousness and Paleolithic Cosmology
II: NEUROLOGY OF COSMIC CONSCIOUSNESS: DREAMS, DEATH, STARS AND SOULS
4. A Neuro-Cosmology of Death, Souls, Spirits, Rebirth, Astral Projection, Judgment Day, Hell, and the Second Death
5. Near Death Experiences and the 5th Dimensional Spatio-Temporal Perspective
6. Consciousness: Shared Consciousness, Twin Consciousness, Dissociation, Near Death
7. In the Borderlands of Consciousness and Dreams: Spirituality Rising from Consciousness in Crisis
8. Consciousness, Dissociation and Self-Consciousness
9. The Big Dream
10. Possession and Prophecy
III: QUANTUM PHYSICS OF PARANORMAL EXPERIENCES
11. Synchronicity, Entanglement, Quantum Information and the Psyche
12. Consciousness, the Paranormal and Higher Dimensions
13. Cosmological Implications of Near-Death Experiences
14. Consciousness Of The Future: PreCognition, Premonition, Deja Vu
15. The Sixth Dimension: Dream Time, Precognition, Many Worlds
26. Accelerated Dream-Consciousness: Entangled Minds
IV: THE BRAIN, MIND, SPIRITUALITY, RELIGIOUS AND THE GOD EXPERIENCE
17. Altered States of Consciousness, And Neuroscience
18. Neuropsychology of Spiritual and Mystical States
19. Brain, Science, Spirituality, Religious Experience
20. The Neuropsychology Of Spirituality And Religious Feelings
21. Brain and Spiritual Experience
22. Atheism, Religious Conversion & The Logic Of God
23. The Temporal Lobe: The Biological Basis Of the God Experience
24. BrainMind Implications for Religious Beliefs and the God Experience
25. The Evolutionary Origins of Spiritual and God Consciousness
26. Evolutionary Neurotheology & The Varieties Of Spiritual Experience
27. Sex, Violence And Religious Experience
V: SHAMANISM, COSMOLOGY, CONSCIOUSNESS, AND MAGIC
28. Shamanism, Spirituality And Innate Brain Structures
29. Exploring The Contours Of Mind & Consciousness Through Magical-Spiritual Techniques
30. Consciousness, And Mystical, Spiritual And Religious Experience
31. Brains, Science, Paranormal, Mystical & Transcendent Experiences:
32. Altered Consciousness Is A Many Splendored Thing
VI: QUANTUM CONSCIOUSNESS OF GOD AND REALITY
33. How Consciousness Becomes the Physical Universe
34. Perceived Reality, Quantum Mechanics, and Consciousness
35. Quantum Reality and Mind
36. The Cognitive Perception of Happiness: From the Upanishads to Quantum Theory
37. Quantum Physics and the Multiplicity of Mind: Split-Brains, Fragmented Minds, Dissociation, Quantum Consciousness
38. The Quantum Physics of God and the Conscious Universe

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Quantum Physics of God Neuroscience of Spirits Souls Dreams Prophecy - photo 1

Quantum Physics

of God

Neuroscience of Spirits, Souls, Dreams, Prophecy, Paranormal, Near Death

Cosmology Science Publishers, Cambridge, 2015

Copyright 2015

Published by: Cosmology Science Publishers, Cambridge, MA

Cover Design: R. Joseph

All rights reserved. This book is protected by copyright. No part of this book may be reproduced in any form or by any means, including photocopying, or utilized in any information storage and retrieval system without permission of the copyright owner.

The publisher has sought to obtain permission from the copyright owners of all materials reproduced. If any copyright owner has been overlooked please contact: Cosmology Science Publishers at Editor@Cosmology.com, so that permission can be formally obtained.

Key Words: Quantum Physics, Relativity, Consciousness, Neuroscience, Brain, Mind, Spirits, Souls, Death, Religious Experience

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Quantum Physics

of God

Neuroscience of Spirits, Souls, Dreams, Prophecy, Paranormal, Near Death

*********

By

Deepak Chopra, Menas C. Kafatos, Scott Atran, Matthew Alper, William Braud, Andrew B. Newberg, Kevin R. Nelson, R. Joseph, William P. Brown, Ellert R.S. Nijenhuis, Kelly Bulkeley, Francois Martin, Federico Carmimati, Giuliana Galli Carminati, Horace W. Crater, Stan V. McDaniel, Bruce Greyson, Shaun Gallagher, Juan C. Gonzlez, Eugene G. dAquili, Jeremy Iversen, Fraser Watts, Michael A. Persinger, Bruce MacLennan, Michael Winkelman, Manie Eagar, Enmarie Potgieter, Raymond F. Paloutzian, Thomas G. Fikes, Dirk Hutsebaut, Etzel Cardea, Rudolph E. Tanzi, Subhash Kak, Jay Kumar, Henry P. Stapp

*********

Contents

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I: CONSCIOUSNESS, REALITY, COSMOLOGY, INFINITY, AND THE BIRTH AND DEATH OF GODS

*****

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***

1. The Nature of Reality, the Self, Time, Space and Experience

Menas C. Kafatos and Deepak Chopra

Chapman University, Orange, CA 92866

Chopra Foundation, 2013 Costa Del Mar Road, Carlsbad, CA 92009

Abstract

In this article we address the nature of Reality, universal Consciousness and the subjective Self found in monistic systems of India, particularly in many stras of Vedanta and Kashmir aivism. These monistic systems do not consider time (or space) as primary but treat it as a derivative of consciousness. A brief summary of monisms process of manifestation of all objective existence is described. Monism complements western science. Indian schools of monism complement Western science through intriguing parallels with modern quantum theory and the role of the observer. Moreover, qualia, the innumerable qualities of subjective experiences, play a fundamental role in both monistic and scientific descriptions of consciousness as it unfolds from its source. The conscious universe is an emerging view in science, in accord with ancient views about the primacy of consciousness at every level of reality.

Keywords: Consciousness, Self, time, Reality, experience, quantum mechanics, qualia

Introduction

The problems of experience, and, ultimately, of conscious self-awareness are not addressed by modern science as science deals with the nature of the objective world, with interactions between objects. Although attempts are made in a variety of fields, including psychology, neuroscience and even philosophy of science to address the issue of experience, the basic challenge remains that by its nature, science can only talk about objective reality, while self-awareness ultimately concerns itself with subjective experience and existence. Yet, Indian perennial philosophies have covered the issue of consciousness extensively and provide the means to merge intellectual understanding with personal experiences that begin with everyday perceptions but extend far into the possibility of mind as a force for altering reality out there. Monistic systems attribute time (and space) as being derived from experience itself, Consciousness being fundamental. This view is profoundly different from the ontology of science, wherein consciousness is a derivate of physical processes.

This introductory article offers a summary of the nature of Reality, consisting of universal Consciousness, the Self of every being and at every level of existence. The monistic explanation of manifestation and for the emergence of time and space has sufficient rigor to complement Western science and provide insights into the particularly challenging issues of experience itself.

Perennial Monistic Systems

Perennial philosophies concern themselves with the nature of Consciousness, the relationship of the individual to the universe and the relationship of the individual to Consciousness itself. Below we will illustrate with a few selected statements some of these eternal truths and examine how they relate to experience, including how space and time themselves arise.

The non-dualistic systems originating in India, specifically Advaita Vedanta and Kashmir aivism, give us a higher view of the individual, the universe and the nature of consciousness. The underlying premise, is that the human being is a reflection of fundamental Consciousness and that in fact there is no difference between the individual and universal Consciousness. aivism and Vedanta are complete systems of teachings on the nature of ultimate reality, or the Absolute. This underlying reality is called Brahman in Vedanta and Paramaiva or Supreme iva in Kashmir aivism. Both accept Absolute undifferentiated Consciousness as the ultimate Reality, as the underlying reality of all countless objects, subjects and the processes tying them together, such as observation, sentience, understanding, dynamics, cause and effect, etc. Although agreeing on the ultimate Reality, they do differ in emphasis: Vedanta emphasizes that Brahman is the only reality and the perception of the universe as something separate from that as an illusion; while aivism accepts the universe as real, being itself, as we will see below, part of universal Consciousness. The universe is part of the whole, albeit being the physical, mental, subtle and in fact all objective experience, of the great underlying sea of Consciousness.

Advaita Vedanta

Vedanta accepts the authority of three sets of works, spanning several centuries: The Upanishads, the Brahma Stras, and, the Bhagavad Gt (Kuiken, 2006). Its basic principles are summarized in the Viveka Chudamani (Crest-Jewel of Discrimination) by Adi ankar:

a) Brahman is Reality b) The world is an illusion and, 3) The individual Self is nothing but Brahman.

ankars illusion is taken to mean the misinterpretation of experience (and not non-existent.). To see the world as independent and separate from the Self, is an illusion. To know reality is to experience the diversity of the universe (Brahman) as identical to ones Self (tman). Sutra 4 of the Isha Upanishad asks: How can the multiplicity of life delude the one who sees its unity? And the Nrsimhottaratapaniya Upanishad states: All this is tman, all this is Brahman, all this is consciousness.

The Viveka Chudamani (Crest-Jewel of Discrimination) of Adi ankar states: The tman is one, absolute, indivisible. It is pure consciousness. To imagine many forms within it is like imagining palaces in the air. Therefore, know that you are the Atman, ever-blissful, one without a second. The Aparokshnubhuti (Self-Realization) of Adi ankar states in stra 45: There exists no other material cause of this phenomenal universe except Brahman. Hence this whole universe is but Brahman and nothing else. While stra 49 states Inasmuch as all beings are born of Brahman, the supreme tman, they must be understood to be verily Brahman. In short, Vedantas ultimate teaching is that tman (individual Self of any being) is identical to Brahman.

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