Category Archives: Integrated Intelligence

The Other Singularity is also Near

In this two-part post, I am going to outline why I think there is a dramatic shift in human consciousness coming, and how this will provide great opportunities for those courageous enough to invest time and commitment into this field knowledge. There is a phrase I would like to introduce for this: “The Other Singularity.” This is a term first put forward by Benjamin Butler at the Emerging Future Institute.

I also bill myself as a futurist. I have published and presented around forty papers and book chapters in Futures Studies journals and in several Futures-related books. I have also been a member of the World Futures Studies Federation, and have spoken regularly AT WFSF conferences. So I feel I’m perfectly entitled to call myself a futurist. The domain of Futures Studies in which I work is often called Critical Futures Studies. This branch of Futures is not so much concerned about prediction, but with analysing images of the future, looking to see who controls the power, and in particular asking “What is missing?” from ideas and visions of tomorrow. Futurist Richard Slaughter introduced the term “Postconventional Futures Studies”, to accommodate critical futurists like me who like to think well outside the box; in particular exploring other ways of knowing (OWOK) and the spiritual and mystical dimensions of human experience. Those OWOK include the intuitive and spiritual cognitive processes that conventional science and education has tended to ignore.

Despite the fact that these domains of Futures Studies are not focused on prediction, one of the first questions I typically get asked when I tell people I am a futurist is “So, what is going to happen in the future?” I normally just explain what critical futures studies is, and don’t give a solid answer. After all, predicting the future is considered to be a fool’s game by many.

But sometimes I do like to prognosticate.

You might be aware of the idea of the singularity, put forward by futurist ray Kurzweil. The singularity relates to the precise moment when computers will become smarter than people. After that point, human civlisation will never be the same. Computers will only continue to get smarter, while we flesh and blood humans will stay the same dumb “meat machines,” as Elon Musk describes us.

I’m skeptical of Kurzweil’s idea because I think that he and his followers fail to address vital aspects of consciousness and intelligence. To put this in simple terms, I believe that consciousness contains non-local properties. It is not purely localised in space and time, and very likely cannot be reduced to the functioning of micro-components – neurons. I outline this in more detail in my TEDx Hong Kong talk “Mind, Cosmos and our Brilliant Futures.” The key point here is that if I am right about this, then human beings may be far more “conscious” and far smarter than we generally think. I like to speak of a fully-actualised human mind as having integrated intelligence. This means that the individual has a highly developed intuitive capacity which transcends “rationality” as we typically define it. They are not delimited by the sensory organs, nor time and space as we typically understand them.

In short, merely replicating certain information processes via machines is unlikely to grant those machines anything close to human-like integrated intelligence, let alone consciousness (but in all fairness, Kurzweil does touch on the distinction between “human-like” and machine intelligence. But he does not take the idea of integrated intelligence seriously).

What I and futurists such as Benjamin Butler do believe is that there is another Singularity which is fast approaching. That Other Singularity refers to the precise moment when our science, education and social structures finally accept the reality of the non-local mind.

The Other Singularity, and two predications about consciousness and the future

I typically make five predictions about the futures of mind. I present two of them here on the very slides I used in my TEDx talk. The other three I will describe in my following blog post, one week from today.

This is not exactly a brave prediction, is it? If there is one thing that the history of science and philosophy shows us, it is that knowledge expands from one era to another in ways that can barely be imagined by those in the era preceding such shifts. Being knowledgeable is of little assistance here. In 1900, Lord Kelvin, who was one of the most knowledgeable and highly informed men of his day, famously stated that “There is nothing new to be discovered in physics now. All that remains is more and more precise measurement.” Just five years later Einstein published his seminal paper on relativity theory, and by the late 1920s the quantum field theory was initiated by Paul Dirac, throwing a huge spanner into the works of the mechanical universe. If a highly learned man like Lord Kelvin can be so wrong, it is logical to assume that you and I are also capable of such poor foresight.

By definition, we can’t know what we don’t know we don’t know (that’s not a typo – think about it!). We tend to see knowledge as expanding in a linear fashion. To borrow from Foucault, modernity always sees knowledge as progressing from a primitive past to the inevitable outcome that is the advanced and superior present. In 1900 the known universe was precisely one galaxy big. Now we know of an estimated 100 billion galaxies. And this is not even taking into consideration that dark energy and dark matter may comprise 95 per cent of the universe. Lord Kelvin could only go on what was known then.

What big shift is going to happen next? “Oh, the internet will expand to become incredibly powerful!” many would say. But no, that would not be a paradigm shift in my meaning of the term.  The idea of a super-internet is an extrapolation based on the most obvious recent historical game-breaker. It is an observable trend. On the other hand, paradigm shifts involve sudden changes in the very way we view knowledge itself. The publication of Darwin’s Origin of Species (1859) and the theory of natural selection is a classic example. The idea of “evolution” is common-place today and used in multiple contexts, but before Darwin’s time the word – and the concept – was rarely used.

I believe that we are in the midst of another paradigm shift at this moment in history. And rather than a single thinker being behind it, the power of the internet is driving it.

This leads me onto my second prediction, which is really the one that is the real game-changer today, and the foundation of the Other Singularity.

Once the extended mind is acknowledged, it will radically shift the way humanity sees itself, including its place in the cosmos. The implications for science, philosophy and society will be enormous. The extended mind is the idea that consciousness extends beyond the confines of the brain and skull, and is in relationship with the environment – including other people, places, times and spiritual dimensions (Integrated intelligence), and describes the way that the conscious application of the extended mind can make us smarter and help solve problems. Most significantly, the expansion of Integrated Intelligence creates an inevitable shift in worldview, because one can no longer operate under the delusion that self and world are totally separate.

Why I believe the Other Singularity will occur

You might ask why I am so confident that the Other Singularity is coming?

The first reason is that the scientific evidence for the extended mind is strong, and it will only get stronger. The field that scientifically investigates concepts related to the extended mind is typically called parapsychology. As just one reference, Dean Radin is perhaps the foremost scientist doing such work. His meta-analysis of ganzfeld experiments – which test whether human beings can sense the contents of another’s mind at a distance – has produced the most impressive results. 0ver 122 experiments conducted in 20 labs and with 4674 sessions have yielded results of 300 trillion quadrillion to one (the latest results were published in Psychological Bulletin in 2010). Radin summarised these experimental procedures and the data gleaned from them in a talk he gave at the Electric Universe conference. The two videos are available on YouTube, and well worth watching for those who wish to familiarise themselves with the research done in this field.

It has to be admitted that the amount of money spent on this kind of research is miniscule, and the volume is insignificant compared to that spent on such fields as medicine and neuroscience. Further, there are various ways the research can be criticised (I will not detail those here, but parapsychologists have done a good job in countering those criticisms to date). Still, there is enough evidence here to make the claim that there is something very important worth investigating here. This is the only “rational” take on the research, in my opinion.

The second reason why I feel that an expanded conception of consciousness is inevitable is that there is just so much anecdotal evidence, with countless tens of thousands of reported cases. People throughout history and across all civilisations have reported experiences which can only be explained by the extended mind hypothesis. These experiences include crisis visions, near death experiences, premonitory visions and dreams, out of body experiences, ESP, remote viewing and so on.  While skeptics complain that “the plural of anecdote is not data”, only the most stubborn materialist could dismiss all these reports without at least some consideration of the possibility that many of these cases are genuine. Many defy any materialist explanation.

My third and final reason for optimism in the coming mind shift is by far the strongest for me. For over twenty years I have been exploring consciousness through meditative and visionary experience and have seen that the extended mind is a perfectly normal domain of human consciousness. After a period of committed scepticism in my early twenties I began meditating at the age of 26. I immediately discovered the world of psychic experience. I could not dismiss the many visions and experiences of connection with other minds and spirits that came to me. Five years later I began a systematic period of exploration of my emotional body, where I managed to dredge up unimaginable pain and hurt from within my psyche. This was not because I am masochist by nature, but because I sought healing of that pain. Although I barely read a book or watched any media, the knowledge that this six year period bought forth for me was profound, and helped me to understand in far greater depth the psychic experiences I’d had in the first phase of my spiritual development. But there then came a third phase of insight where I lessened my focus upon psychic and emotional experience, and began to allow longer periods of simple mindfulness. In bringing the mind into deep, silent presence, I came to understand at even greater depth the knowledge that I had received during the previous two phases of my spiritual development.

If I can summarise what I learned from all this exploration, it is that the human mind is embedded within a vast sea of consciousness, and that the way we experience “self” in modern society is but the surface level of the mind in its entirety. Twenty-first century life and education conditions us into a very constricted experience of consciousness, cutting us off from our essence. My inner journey helped me to see clearly that modern science and education have led us to a dead end. Scientific materialism has hit a wall that it cannot cross – at least not without a great shift in its core processes and in cooperation with those who have explored the human psyche in depth.

Science brought humanity out of mediaeval ignorance, but as currently practiced it is a hindrance to the advancement of human knowledge in the domain of consciousness, and to understanding our place in the cosmos. Humanity has gone as far as it can go in the delusion of separation. As Huston Smith so elegantly put it, the twentieth century was the century of disconnection, the century where humanity lost touch with its spiritual essence. That previous century was the age of the talking head, where our elders and truth-tellers became detached from both the body and the human spirit. It was a century of spiritual trauma. It is time for the healing to begin.

And this is what I will explore in greater detail in part two of this topic. Join me in my next post as I suggest in greater detail what this means for us in our everyday lives, and how the coming mind shift can be a tremendous opportunity for those of us who are willing to pioneer the way forward.

Marcus T Anthony

 

Why You Need to Befriend You Own Shadow

“Love ‘n light.” That’s how a certain spiritual teacher I knew used to sign off on his newsletters, back in the day when people actually had newsletters. I’m pretty sure he was – and is – not the only spiritual dude/girl ending his communications with a flourish of Light. After all, the spiritual journey is all about love and light. Right?

Of course it is. In the end.

But it isn’t always about that. And this is something that many of we spiritually-inclined folks of this world need to understand.

Spirit may well be ultimately about love and light, but the planet you live on contains many a thing that is anything but cute and lovely. In fact, the polar opposite of the Light is also in interplay with us in this dimension.

The Darkness.

Sounds scary, doesn’t it. And that is why so many people simply choose to bury their head in the sand and pretend the darkness doesn’t exist.

So, what do I mean by “darkness”?

Here I am basically referring to two things which are separate but related. Both may be considered unpleasant. Both may be fearful to confront. Yet both ultimately lead us towards the Light.

 

Suffering in the world

We live in a world where suffering is common. Frustration, failure, conflict, sickness and death are inevitable. You will experience all of these things in your life – both in the sense of experiencing your own, and in witnessing them happening to others. If you take the naïve approach and refuse to acknowledge their existence, you are setting yourself up for even more suffering.

Not all people are good. And none of us is all good (or all bad). So you had better learn to get to understand people and how they function. Expect the best, prepare for the worst.

You will inevitably also encounter within yourself feelings, thoughts and behaviours which are difficult to accept or understand. What are you going to do when it is YOU who is the bad guy? Because sometimes you will be.

One of the great weaknesses in the entire idea of “safe spaces” in today’s universities is that it perpetuates the idea that harm and evil are only found outside the group that one identifies with. And they are, it is assumed, only to be found outside oneself. In the other. There is thus little or no shadow work in progressivism today. The inevitable result is a polarisation of self and society, where evil is projected onto a “demonic”, dehumanised other.

All genuine psychological and spiritual work has to begin with an examination of one’s shadow. Ideally, this is done without the baggage of the idea of “sin”, where confession before the Deity is supposed to cleanse one’s spirit of darkness.

Instead a simple and gentle recognition of one’s “darker” impulses is ideal. You can think of this as a relationship between you (the observing mind) and the wounded child. Your own darkness. For behind most darkness lies the hurt and traumas of our past.

 

Dark energy

I now move on to the most uncomfortable part of my post today. It is convenient to think of human evil as merely about bad behavior, about people and groups making mistakes because of their faulty desires, narratives or perhaps their human biology. These aspects of human badness are true enough. But the truth is that it goes to a more fundamental level that that. Right down to the consciousness of the Darkness.

Consciousness contains non-local properties. I came to see this clearly many years ago, when, at the age of 26, my third eye opened spontaneously. It was at this time that I began to perceive things that were not within my immediate spatial and temporal locale. These perceptions came through visionary and auditory perceptions, and also through an enhanced sense of feeling. It was both an exciting confusing time.

First, I had to work out if what I was seeing had any basis in reality, or whether it was merely all my imagination, or even mental illness. Then, once I saw that a great deal of it did correspond with real “events”, I then had to work out how I was going to integrate such information into my everyday life. After all, at that time I lived in 1990’s Australia, a modern western nation where the official philosophical doctrine was scientific materialism.

That was a journey of many years in itself, but even that was not the most difficult part.

By far the most challenging aspect of my Integrated Intelligence was seeing that my mind, and all human minds, are being constantly pushed and pulled by psychic forces which almost nobody has any awareness of. The non-local nature of mind means that many of our desires, fears and unconscious projections get played out in psychic space. In particular, anger and fear (which are intimately connected) produce dark fields of intention which can influence others negatively, or even hurt them greatly.

Later, I was interested to discover that NDE experiencers such as Anita Moorjani (author of Dying to Be Me) saw and experienced the reality of such dark projections while in the near-death state. I had the unpleasant and downright terrifying experience of having to deal with such perceptions on a moment-to-moment basis, in my normal waking and sleeping moments.

I do not have the space here to go into detail about how this tends to play out. And the truth is that even if I did, it would do you (the reader) little good to know about it. It is an incredibly complex and intricate web of consciousness, and even intimate knowledge of its functions does not guarantee one immunity from its effects.

But here’s what I learned in the end. In revealing this I am saving you many years of excruciatingly disciplined self-work (I wouldn’t normally give it away for free, but I need the good karma).

Dark energy moves within our consciousness field upon two waves: shame and ego.

 

The ego, the shame and the Darkness

Shame is the energy of self-diminution and worthlessness that becomes lodged within our pain body, as the result of prior trauma and projections from others. It typically contains messages such as “I am worthless”, I am unlovable,” and “I am dirty.” When an externally projected field of consciousness contains messages which resonate with our internal beliefs, they can become lodged there, for shorter or greater periods of time. In other words, our entire sense of self and well-being may be greatly diminished by the projections of others, until such time as that way passes (sometimes they never pass – in which instance it becomes a case of psychic possession).

The ego becomes involved when we have agendas for power and control over others and/or other situations. Projections from others which resonate with those agendas can become lodged within our psyches, thus elevating our egos and taking us further into power and control modes of behavior. If we are not careful, we can become trapped there. Notably, even though the ego may get what it wants, the “victory” cuts it off from the Light, as the initial ego agenda is always a convoluted attempt to avoid internal pain (or suffering in an imagined painful future).

 

Keep the child close at hand

Over the years I thus found that the best way to avoid both sources of dark consciousness projections is to keep the wounded child close. In other words, to work on my shadow and do my healing work. The desires of ego for power and control dissipate when “the wound” begins to heal; and externally projected shame bounces off us when the inner child no longer holds the corresponding beliefs about its worthlessness.

Therefore, to protect yourself against the darkness, you do not really need to be super-clairvoyant, nor to be able to see the murky world of psychic projections. Let me assure you that the latter is about as exciting as being a sewer diver. Better to work above ground, and get your shit together before it hits the fan. So to speak.

I use that crappy metaphor deliberately. The shame that permeates human psyches and which underpins the projection of dark energy fields is predominantly grounded in sexual shame, as well as in the shame associated with defecation and urination. They are associated with the sense of disgust. The physical site of these bodily processes is very close together at the lower abdominal region. It is also juxtaposed with the base chakra, which is associated with personal power. I don’t know why this is the case, but what it means practically is that the way human beings are (unconsciously) controlled psychically by each other is typically via the projection of shame projected at the base chakra.

In the end, integrating the shadow and the darkness (and embracing the Light) is mostly about being present to both, and having the courage to stay present rather than running. Yet to do that you have to allow a deeper awareness of both your own dark projections, and of the repressed pain that is almost always associated with them. And that is rarely simple or easy work.

Here I have not gone into any detail about how you might work with the inner child, nor with consciousness fields. But check out my book Discover Your Soul Template for some specific processes. You might also be interested in The Mind Reader, which is a fictionalised, dark-but-funny representation of my development as a practitioner of integrated intelligence. The book is based upon real-life experiences.

Finally, remember that whatever shadow work you do is not an end in itself. Being present in the body and finding peace and joy in the present moment should be your focus. Shadow work is only ever to get you to that point.

Marcus T Anthony

The Two Paths You Can Go By

“Yes, there are two paths you can go by, but in the long run
There’s still time to change the road you’re on.
And it makes me wonder.”
Led Zeplin, Stairway to Heaven.

We live in troubling times. Daily, we twenty-first century hominoids are bombarded with disturbing news about the increasing number of perils that await us as individuals, and as a species. This is a volatile world, and we just have to live with fear and rage, knowing how it may all come to a screeching end at any moment. You want a disaster? Take your pick. North Korea is about to explode, and the kid-empower will take the rest of us with him. There are not only colluding Russians out to desecrate our precious democracy, but there are also them damn Nazis hiding under the bed. Indeed, the brown shirts are around any and every corner.

But even if Adolf’s latter-day descendants don’t dare show themselves, there are storms of unprecedented magnitude bearing down on us, threatening to blow away our houses and our existence. Then, if the gods disappointingly steer the typhoons elsewhere, we can still pop into the cinema where Al Gore will reassure us that the climactic end is nigh. And you betta stash some of that popcorn and coke, because it’s probably too late to do anything. Be careful on the way home from the movie, too, because we live in a rape culture (say some feminists) where a quarter of female university students are sexually violated before their leacherous professors let them graduate.

Finally, if all that doesn’t finish you off, you can just turn on the news and see for ourselves that Donald Trump, the man leading the free world, is Hitler incarnate. Such is the level of pure evil emanating from his black veins. This horror, the horror! And this is the tangerine tyrant with his finger on the atomic button! Oh, and he’s really, really stupid!

In such a world why would anybody even bother to get out of bed?
Let me confide in you that I wouldn’t get out of bed either if I believed this story. But I just don’t. I reckon it’s often bullshit, the nonsense of click-bait journalists and bloggers desperate to get the hits necessary to generate a bit of attention or income.
And those foolish enough to click on such stuff mostly do so because the narrative is what they have come to believe. It’s what they want to hear. “Ain’t it awful! I told you so!”

Look, I know the doomsday story is really popular. It’s a ratings winner. And it gets all the awards at Golden Globes time, where some crusty celebrity (who has taken the precious time to leave her gated community to condemn leaders who build walls) will shed a tear for what has become of the world, and to rage against the monsters who lead it.

Meanwhile, what didn’t make the papers is the story about the old guy who walked down the street whistling, a skip in his step, smiling at babies and the pretty girls he knows fully well he shouldn’t be smiling at (because, as all decent human beings living in this rape culture know, only perverts do such things). No, that old bastard was enjoying himself far too much to make the news. Or perhaps he was just happy that he’s lived so long, given that less than two centuries ago the average lifespan globally was just 28 years of age, with one in three children dying before the age of five.

Consider these strange facts, mentioned by Stephen Pinker in his new book Enlightenment Now. Surveys show that people often think that their country’s economy will get worse in the next year, but they are relatively optimistic about their personal financial future. They tend to believe that crime rates are deteriorating across the nation, but not near their home. And they believe that the environment is going to hell – but you guessed it, not around here.
Why is that? Could it be that the world of experience (our real world) is nowhere near as bad as the narrative that we are sold in the media and in many of our education systems?

Intentional Optimism
So… there is that other story – or those other ten thousand stories. They are the tales that I prefer to listen to. They are stories driven by intentional optimism. And by life itself. Not by the spin of media and social media and their enraged audience.

Intentional optimism is the decision to be fully present in the real world of experience. And the decision to stay there.

The price to pay is a small one. Tune out of the electronic news media and social media and learn how to be present to life.

But make no mistake, this other narrative is not a story of delusion (relatively speaking, as compared to the doomsday narrative that we have all come to know and love). It doesn’t deny evidence or data regarding global warming, rape or political extremism (realizing that problems should be addressed, not obsessed). But neither does it get sucked into the collective projections of the masses, preferring grounded experience. Instead it makes a commitment to withdraw from the fear-driven narratives and their doomsday noosphere and to make lived presence and intentional optimism the basis of life, whereupon an entirely new world unfurls before us as if by cosmic grace. The painful pasts and fearful futures that obsess the minds of the many suddenly disappear, seen as the illusions that they typically are. Abstract narratives are replaced by the fullness of life.

And what is it exactly that becomes real? It is whatever arises in the moment. It is the mother and her baby that you stop to smile at as you walk home. It is the song you choose to sing, regardless of who cares to listen. It is the tang of the orange upon your taste buds as you bite the fruit.

And in such moments these things are often joyful. And enough.
We all know that life is not always “happy.” We all experience a full range of emotions, including fear, anger, sadness, guilt, shame and so on. Intentional optimism doesn’t reject those. It simply addresses their root cause and permits them their natural expression (perhaps crying if you are sad). If action is needed, such as acknowledging that loneliness is creating sadness, then one commits to such action (for example, developing more warm relationships). If addressed in such a way, all such feelings pass in time.

The best thing is that this other story that we can choose comes with a very different attitude, and typically a different experience of life. You don’t live in fear of expected doom. You don’t blame anyone or anything for what is missing. You are just thankful to be here, now. There is little need for affirmation, visualization, or imploring prayer to the deity. Instead there are words that form spontaneously: “Thank you. I love you.” Such words have more power to transform the world than any social justice narrative one can possibly imagine.

Thus, there is a generosity of spirit that seeks sharing of experience.
Will the world be here tomorrow? Will you and I be here tomorrow? To be honest, I just don’t know. But one day soon, and in but the blink of the cosmic eye, the sun will rise and both you and I will not be here. That is an absolute certainty.

”But Marcus!” I hear you say. “My world is going to hell and you just don’t care!” And you would be (mostly) right. Unless you are my wife, someone I’m directly involved with or some twerp knocking on my door trying to sell me some contraption I don’t need, your hell is none of my business. I can’t save you from your misery, and even if I could, I’m too busy having a good time of it to give it much thought.
So, am I against social activism? Against seriously tackling political and ideological extremism? No. Not at all. If we are to consider this from a spiritual perspective (and I realize most people won’t) an essential aspect of engaging such problems is the consciousness that underpins that activism. Social activism can be like the “liberalism” that often drives it. The latter is a nice idea, but not actually commonly practiced – not even by liberals. As far as I can tell, a great number of social activists in 2017 are too busy being morally superior and beating up enemies to truly demonstrate the justice and compassion that their souls (and all our souls) call them to actualize.

Human societies need people to develop good ideas and sound policies to create preferred futures. That includes having to deal with the darker side of human nature and of human propensity. World and local leaders do have to deal with psychopaths, extremists and despots (often in the mirror, it must be said), including those within our societies. My main point here is that working at the essential foundation of problems – their expression of consciousness – can help all of us make more intelligent and wise decisions. It can enhance insight, where upon we can pull out of the psychic dramas that we are so prone to engage in if we do not bring things to full awareness. If we fail to assume responsibility for our fear-based projections, we may fail to tackle perhaps the most essential aspect of the problems we experience. We may end up creating conflict and suffering – a kind of self-fulfilling prophecy.

What I am saying is that the most logical attitude to take in this mad world, under most circumstances, is this. Stop judging and condemning everyone as stupid and immoral. Instead, give thanks, dance and celebrate this moment of existence that the cosmos has very generously granted you.

Yes. Let us give thanks. Let us forgive those damn Trump supporters and those stupid libtards. But most of all, let’s love everyone and anyone who is so generous as to cross our paths and smile, who cares to talk to us or just be present with us for a moment in time. For this moment in time is all any of us have.

Who knows, maybe in a day or two I’ll be singing a song, dancing in the park with some old Chinese ladies here in Zhuhai (South China) or helping myself to a nice big piece of chocolate cake… and I will look up to the sky and see a large missile with a beaming image of our Dear Leaders Kim Jong Un or The Donald on the tail. There will be just enough to think “What the hell was that all about?” before every molecule in my body is incinerated. Maybe the Nazis really will ride into town upon their murderous tanks. Or perhaps the damn Commies will ride in upon black horses, with a bare-chested Vladimir Putin leading the way.

And that will be it.

But at least I’ll know that I stood by what was of the greatest importance for this spiritual journey as an individual, and for this human species. I will know that I refused to live in fear, anger and blame. Not even for a good cause. I will know I took the time to share a little joy and laughter with just a few other souls. All without charging a cent.

And it will be enough.

Integrated Intelligence as Practice

Can we deliberately employ the non-local properties of mind in creativity, business and education? I recently argued that we can in an article published in the Journal of Nonlocality. Here is the full version of the article, with links up front.

J. Nonlocality: Special Issue on Psi and Nonlocal Mind, 2017

Integrated Intelligence as Practice: Ideas, Insight and Inspiration Marcus T. Anthony
Bryant College, Beijing Institute of Technology (Zhuhai)
The PDF file of this article can be found here:

AbsractInspiration and insight in the sciences, education, business and arts are typically assumed to be founded upon neuro-centric cognitive processes. Personal experience and sensory data are often believed to be all that an individual may draw upon in the creative process. Yet the idea of non-local mind invites us to consider the possibility that inspiration and insight may utilize information and experience beyond that of the individual, and beyond the present moment, drawing upon past, present and future information fields. This paper highlights reports and deliberate invocations of non-local mind, including several current applications in the field of Critical Futures Studies. Some of the common tools and applications are briefly described. Finally, this paper identifies some of the typical problems that may arise from deliberate activation of the extended mind. The argument is situated within Anthony’s theory of integrated intelligence.

 

Integrated intelligence yesterday and today

Integrated Intelligence is the deliberate employment in problem-solving of a wide range of human cognitive abilities spanning not only the scientifically accepted, neuro-physiological cognitive processes, but also including the non-local mind. It is my argument that integrated intelligence is processed through the brain, such that the cognitive functions are similar to those represented in scientifically accepted models of creativity and intuition (Anthony 2008, du Tertre 2012). Integrated intelligence therefore incorporates mental functions which might be deemed “psychic” or “supernatural” by mainstream science, and thus typically derided or simply ignored.

Despite the current predominance of scientific skepticism, integrated intelligence has been widely accepted throughout human history, in all cultures (Markley 2015a). Markley argues that this intuitive faculty is often misunderstood, assumed to be accessible only to the gifted (such as seers, oracles, medicine people, prophets and so on); yet various spiritual disciplines have maintained that it can be developed through meditative discipline (Markley 2015a).

Acknowledgment and deliberate employment of integrated intelligence has featured strongly with many scientists, scholars and philosophers in the western world, including Pythagoras, Plato, Aristotle, Plotinus, Augustine, Aquinas, Kant, and Bergson (Markley 2015a). Even though after the advent of the scientific and industrial revolutions the intuitive mind has tended to be discarded by many modern thinkers and organizations (Markley 2015a), there are many exceptions in recent history. Just a few individuals who have acknowledged the extended mind include psychiatrists Carl Jung and Stan Grof (2000), R. Buckminster Fuller, ecologist Barbara Marx Hubbard (2015), physicist Brian Josephson, systems theorist Ervin Laszlo, and futurists Oliver Markley (2015a,b) and Sohail Inayatullah. Outside of the accepted science of creativity, numerous popular ideas and programs either explicitly or implicitly embrace the ideal of the non-local mind. For example there are thousands of new age, self-and-spiritual development philosophies which hold to this ideal.

Finally, as outlined below, some western (and non-western) governments, organizations and individuals have attempted to tap into the non-local mind to facilitate enhanced foresight, strategy and problem- solving. My practical examples will focus particularly upon some examples from the field of Critical Futures Studies.

My purpose here is not to endorse such teachings as being non-problematic, merely to point out that beyond the accepted parameters of western mainstream science and education, such ideas are widespread. They are commonly found in almost all societies. For example, in the technology industries in Asia, many entrepreneurs and organizations regularly consult the IChing when making important business decisions, as will be outlined below (Chang 2015).

How much of the insights gleaned from such books, programs and apps are actually enhanced by non-local mind? How much can be attributed to neural-based incubation or pure self-delusion? Such questions are left for the contemplation of the reader.

The rejection of integrated intelligence In the western world, integrated intelligence was once commonly accepted as normal. However, with the advent of materialist science and experimentalism (Pickstone 2000), along with the industrial revolution of the mid-eighteenth century, science and psychology turned away from the inspirational, focusing upon physiological explanations for conscious experience. By the mid twentieth century any “parapsychological” or spiritual explanations or experiences were treated with hostility (Sheldrake 2014).
The emergence of the aggressive skeptic communities only reinforced the non-receptive nature of the intellectual environment. Perhaps the most telling case involved the widespread hostile decision which was directed at Nobel Prize winning physicist Brian Josephson, when he publicly acknowledged the rigorous work of the discipline of parapsychology in Great Britain. Josephson has since become a veritable pariah of the scientific community, suffering a virtual excommunication (Sheldrake 2014).

The oft-dismissal of integrated intelligence in modern science and neuroscience has created an unnecessarily delimited model of “mind.” This narrow representation does not acknowledge the greater range of non-local data which may be at the disposal of human beings. It has also been argued that the framing of mind in such impoverished terms is psychologically unhealthy, as the dissociation of “self” from the world creates a sense of alienation. Some have stated that this is central to the dilemma of human beings in the modern age (Sheldrake 2014, Tarnas 2000, du Tertre 2012).

Visionary experience in science, and the peculiar case of de Grasse Tyson A recent case highlights not only the potentially powerful insights that integrated intelligence may provide, but also the difficulty in discussing such ideas in some mainstream scientific circles. In the first episode of the documentary series Cosmos (2014), eminent scientist Neil De Grasse Tyson describes a seemingly psychic experience involving Giordano Bruno, the sixteenth century Italian Dominican friar, philosopher, mathematician, poet, and astrologer.

Bruno was deeply influenced by his visionary experiences. However, at that time the Church was incredibly powerful, and heavily intolerant of any challenges to its sun-and-God-centered map of the cosmos. As in Cosmos, Bruno had a powerful vision which shaped his decision to leave the Church and push for ecclesiastical reform. In the dream Bruno experienced himself leaving his body, and flying out into the universe. There he felt he personally witnessed the limitless nature of the cosmos. What he experienced convinced him that Copernicus was right in positing the sun at the centre of the universe. Cosmos recounts Bruno’s dream as follows:

“I spread confident wings to space and soared toward the infinite, leaving far behind me what others strained to see from a distance. Here, there was no up. No down. No edge. No centre. I saw that the Sun was just another star. And the stars were other Suns, each escorted by other Earths like our own. The revelation of this immensity was like falling in love” (Cosmos 2014).

Thus Bruno became convinced that the God of the Church was far smaller than the extant God of all existence. He believed that the sun was just one of many stars, and speculated that many worlds might lie beyond the Earth and that they too might be inhabited. This got Bruno into a lot of trouble, and he was imprisoned for eight years as a heretic, before being cruelly burnt at the stake by the Inquisition. It is said that his tongue and palate were pierced with iron stakes (Tarnas 2000). Despite years of persecution, Bruno refused to renounce his beliefs, famously stating to his inquisitors, “Perhaps your fear in passing judgment on me is greater than mine in receiving it” (Cosmos 2014). The relative accuracy of Bruno’s vision helped him to develop ideas that would become highly influential in the development of modern science, and in the development of the secular state. Yet in Cosmos Neil De Grasse Tyson dismisses Bruno’s vision as: “…a lucky guess, and like all guesses it could have been wrong.” (Cosmos 2014). De Grasse Tyson’s take on Bruno suggests that he may understand little about the way the human mind functions in non-ordinary states of consciousness.(i)

There are two factors which challenge the claim that what Bruno experienced was merely “a lucky guess.” The first factor is perfectly accepted in cognitive science, and it is the process of incubation (Benedict 2014). The brain can unconsciously process information on a subject matter even when we are not paying attention, when relaxed, or when focusing upon something unrelated. We receive immense amounts of data each moment, and we are unaware of most of it. The brain can go about processing this data, regardless of our conscious volition. The result can be personal insight, the synthesis of connected subject matters and creative inspiration (Benedict 2014; du Tetre 2014). If we consider this incubation process, the relative accuracy of Bruno’s visionary experience may have been the result of his brain taking in all the data it had received, and converting it into the best map of the universe it knew how to construct. Given that Bruno was an obsessive reader of science, philosophy and theology, this vision would have been anything but a “guess.” Perhaps it could be described as a “data-based intuition.”

The second important cognitive function that challenges de Grasse Tyson’s “guess” statement concerns a factor that is not yet widely accepted in modern science: that consciousness is not confined to the brain and is in constant interplay with the world about us, and possibly with the very expanse of the universe itself. This has been given various names including nonlocal mind (Dossey 2014), the extended mind (Sheldrake 2013, 2014), the psychic realm (du Tertre 2014) and so on. If we consider this, then during his dream, Bruno’s mind may not have been delimited by his personal experience, including by his readings of science. What he “saw” in his visionary state may have been his mind engaging the intelligence of the cosmos itself.

Neil de Grasse Tyson’s rejection of Bruno’s visionary capacities in Cosmos is perplexing. How is it possible that such a learned man as de Grasse Tyson, extensively educated and employed at the world’s finest universities (Harvard, Columbia, Princeton) can be so dismissive of the often unconscious nature of perception and creativity via non-ordinary states of consciousness? We could mention the self-limiting nature of the mechanistic paradigm in mainstream science (Grof 2000, Sheldrake 2014, Tarnas 2000). We might suggest the pressure that the Cosmos series producers may have felt to please their “scientifically- literate” audience. Yet the answer may simply be that one of the world’s most eminent scientists has never experienced such states of awareness. After all, our “best” educational institutions also tend to be our most conservative. Science in modern educational institutions is taught and conducted with logical, detached and analytical ways of knowing. The emotive and subjective elements of perception have been systematically and deliberately erased from the scientific method, a process instigated to avoid personal bias and misconceptions (Sheldrake 2014).

Experiences which appear to evoke an integrated intelligence are widely reported amongst mystics in many spiritual traditions and with transpersonal experience in general, although the nature of the knowledge gleaned may not always be along the “scientific” lines that Bruno experienced. The history of science also has many similar reports. Kekule envisaged the benzene ring in a dream. Neils Bohr dreamt a planetary system as a model for atomic structure that led to his Nobel prize (Markely 2015a). Biologist Alfred Russell Wallace, a firm believer in an integrated intelligence in nature, pieced together the essence of his model of evolution while in a fever-induced trance. Wallace did this at the very same time in history that Darwin was finalizing his ideas about evolution. Michael Flannery claims that Darwin plagiarized parts of his thesis from a long letter sent to him by Wallace, just months before Darwin published The Origin of Species (Tsakiris 2014).

Renowned biologist Barbara Marx Hubbard (2015) has recently revealed her own experiences of the spiritual inspiration behind her scientific work, as detailed in another section, below. She argues that the rational mind works best when “higher or intuitive mind receives inspiration, guidance and insights…” (Hubbard 2015 p 111). She also tells of conversations with Buckminster Fuller, where the late architect and inventor shared his experiences of transpersonally-inspired invention. Buckminster Fuller’s integrated intelligence included direct communications with other spiritual realms (Hubbard 215).

What are we to make of this? The easy solution is to dismiss the accounts as delusion or insanity. Yet as mentioned above, many cultures throughout history have had an entirely different relationship with such “other” ways of knowing.

Inspiration as guidance

Inspiration is not necessarily an immediate revelation of data for the purpose of enhancing a specific project. Many scientists and technological experts report a sense of overall guidance across their entire life, as if they are being compelled towards some greater purpose.

Ecologist and biolologist Barbara Marx Hubbard regularly employs integrated intelligence. She rises early and meditates with a “sensitive open consciousness, expectant, curious, but not driven.” She describes getting answers from “the higher mind… expanded knowing” (Hubbard 2015, p111). Hubbard believes that she gets intuitive insights to deep life questions. These can be life changing. She relates one anecdote, when in 1980 she was researching a new book about the future of humanity. While walking by a beautiful monastery in Santa Barbara staring out to sea, she contemplated the question of what kind of person could be entrusted to handle the incredible power and technology that human beings were developing.

“Tired, I sat upon the stone wall, looking at the great arc of the shining sea, the mountainous Earth arisen, and then, mysteriously, magically, hang-gliders – human butterflies – appeared, afloat above the Monastery at Mt Calvary in an ecstasy of freedom and weightlessness. Mass metamorphosis! We shall all be changed. Suddenly an intuition occurred to me – The resurrection was real. He did it. And so will all of us who are willing to do as he did, all who are willing to follow the commandment of love… It seemed to me that Jesus was a future human, an evolutionary template. His demonstration lodged in us an expectation of a personal future in a transformed body, in a transformed world, in a universe of many mansions. The capacities to do as he did have been activated by the expectation. Now is the fullness of time” (Hubbard 2015, p 112).

Hubbard then consulted the Bible, which in turn inspired her to write 1600 pages. “The thoughts were literally coming to me by some higher knowing beyond the mental mind, yet seemingly logical from the point of view of the new powers of humanity”(Hubbard 2015, p 112).

Hubbard then used this inspiration to make great contributions to both futures studies and ecology. She refers to this deliberate employment of integrated intelligence as “intuitions (which) go far beyond ordinary methodology.” For her, this is a kind of co-creative process between the individual and spiritual intelligences. Such intuitive process is a key in collective “conscious ethical evolution,” she writes. It enables us to “infuse our new powers with love,” where “powers,” refers to modern technologies (Hubbard 2015, p. 112).
When Hubbard related her experience in Santa Barbara to Buckminster Fuller one day, Fuller told her that he had had a very similar experience. Fuller then went to the New Testament and wrote “almost the exact same evolutionary interpretation” that Hubbard had written. Notably, he never published them, because language such as “Christ” and “God” were effectively forbidden within the scientific and engineering communities (Hubbard 2015, p 112).

In Hubbard and Fuller’s case, there is a direct sense of personalized spiritual guidance associated with their integrated intelligence. They believe that there are beings in other realms of existence passing on direct and indirect inspiration as they went about creating and innovating.

Whether the source of data is believed to be personalized or impersonal (as with Kekule and Bohr) both kinds of inspiration entail a source that is beyond one’s immediate locale, and perhaps temporal position.

One further aspect of inspiration where integrated intelligence has many possible powerful applications is that of research in general. There are several researchers, thinkers and authors who advocate what I call “integrated inquiry” (Anthony 2012, Ferrer 2000, Hart 2000, Nelson 2014, Puhakka 2000). Integrated inquiry is the deliberate employment of the nonlocal, intuitive mind while conducting research, either formally, or informally. In other words, integrated inquiry is integrated intelligence within research contexts. (ii)

Visionary experience in the arts, humanities and business

Creative and spiritual inspiration are far more readily discussed outside of mainstream science – in the arts, humanities and sometimes in business. There is a long history of creative geniuses claiming to be inspired by spiritual sources and/or altered states of consciousness: Keats, Blake, Coleridge, Huxley, Emerson, Thoreau and many more.

This has varied according to the sway of history and culture, and location. In the US in the 1950s at the height of behaviorism and scientific progressivism, any non-rational experience would likely have been frowned upon, especially in scientific and academic circles. However, in California in the 1960’s, it would almost have been surprising if a creative individual had not claimed some form of spiritual or divine inspiration for her works of music or literature.
Creative inspiration can be deeply personal. Ash Vadher (2015) is a former politician who both served in the British parliament and worked with Nelson Mandela in South Africa. After making the decision to leave politics, he found himself in a difficult financial position, with his family at risk. His two sisters stood to lose their life savings, perhaps around five million dollars. One night during this time Vadher went to sleep in his London apartment, which overlooks the Thames river and the houses of parliament. As the night unfolded he had a dream where he gazed out onto the river, and it was shimmering. It seemed to Vadher as if a great energy was trying to force its way up from beneath the water and communicate with him. Vadher felt intuitively that the shimmering represented wealth, like diamonds and gold.

At that time Vadher had been contemplating getting into the gold trade as a means to address the family debts, and the dream led him to commit to that decision, especially into business opportunities in Africa. Two months later, while in Nairobi pursuing a major investment, he found himself being shown through a great vault, with metal boxes of gold. As he reached into one of the large boxes, he pulled out a pencil box, opened it and saw it was full of uncut diamonds. As he gazed at the sparkling rocks before him, it struck him that what he was seeing was the unfolding of his recent, profound dream. Though there were many setbacks, he was able to experience much success in the business, and earn back the money his sisters had lost (Vadher 2015).

Significantly, for Vadher his Thames river vision was no ordinary dream. For him, as a man of Indian ancestry, it was the grace of God speaking to him. He saw it as a kind of divine guidance, and acted accordingly.

In East Asia the traditional idea of the harmonious society was one where the emperor had access to divine guidance, facilitating great insight, foresight and wise decision-making. According the Taiwanese technology trader William Chang (2015), it is still common for ninety per cent of companies in that part of the world to use divination when making key business decisions. In particular, the I-Ching is often consulted to determine if particular companies and individuals can be trusted to provide harmonious business relationships, and success. The worldview is quintessentially Taoist. Rather than attempting to impose themselves on the world, the wise businessperson listens receptively to what the universe is urging, Chang (2015) observed 2015.

Nowadays, this divination process has evolved into electronic form, using mobile device-based versions of the I-Ching. Chang (2015) finds that such divination is now used by the vast majority of Chinese business leaders and investors, including in mainland China, where he says that business people and leaders are hungry to re-learn traditional Chinese business wisdom. In the West, such practices are perhaps most similar to those adopted by the new age community, in such business teachings as those found in John Kehoe’s Mind power (2007), Rhonda Byrne’s The secret (2006) and in Napoleon Hill’s classic Think and grow rich.

Such divination practice is suggestive of an integrated intelligence, a kind of on-tap synchronicity. If divination is more than simple delusion, then it must entail some form of entangled consciousness, the intertwining of the mundane and the “divine.”

Policy, Strategy and the Future

The focus of this paper now turns toward the deliberate practice of integrated intelligence. Perhaps the most famous systematic employment of integrated intelligence in the modern West was in the Stargate program, a formerly secret government program operated by the US Defense Intelligence Agency, which ran from 1978 till 1995. The purpose of this program, initiated during the Cold War, was to determine whether psychic perception, and in particular remote viewing, could be harnessed to gain military advantage over the Soviets.

The program was abandoned after seventeen years. The official reason given was that it never gleaned any useful data, but several of the remote viewers who worked there including Joseph McMoneagle, Hal Puthoff, Russel Targ and Ingo Swann have come forward to passionately dispute this (McMoneagle 2002, Targ 2012). However, this project has already been widely debated, so the rest of the discussion on practical applications of integrated intelligence will focus elsewhere. In particular, attention will now turn to several practitioners within the field of Critical Futures Studies. This analytical field of Futures Studies focuses not so much upon predicting the future, but on disrupting unchallenged images of the future and in positing possible and preferred futures (Inayatullah 2015). It is important to note that the practitioners referred to below are atypical of the field in that they openly embrace the intuitive mind.

Most critical futurists do not do so in such an open way. In Critical Futures Studies, a number of practicing futurists both acknowledge the importance of the intuitive mind in thinking about the future, and apply practical tools to help organizations and individuals to develop strategy and policy. These futurists tend to draw upon an existing body of literature and practice that has emerged amongst certain ‘fringe’ thinkers and strategists in the western world in recent decades. These include Gawain (2002), Hendricks & Ludeman (1996), Miller & Miller (1976), Carl Simonton, and Elise Boulding (1988).

The Futurists

Futurist Ruth Miller (2015) has employed a process she calls Appreciative Inquiry in her futures consultation business. These are intuitive methods associated with imaging. They “provide access to an inner awareness… and… non-local possibilities that normal processes avoid” (Miller 2015, p 107). Miller employs relaxed states of consciousness, facilitated by breath control. This is followed by focusing upon images and any auditory, olfactory prompts which emerge from the psyche (Miller 2015, p 104). Similarly futurist Jose Ramos (2015) uses guided imagery as a means to use intuition practically with groups of clients.

Sohail Inayatullah (2015) is an Australian-based futurist who regularly incorporates relaxed, imaginative meditations into his futures workshops with organizations, corporations and governments. He gets clients to close their eyes, relax and “feel their way into the future” (Inayatullah 2015, p 116). Inayatullah believes that such a process gives clients permission to move away from the overly “cerebral” aspects of Futures work, and to tap into the collective mind of the group. His visioning process sometimes involves entering a six story building, each floor representing a chakra of Indic lore, with the sixth story representing the third eye of intuition. Here he invites participants to meet their future selves, and to glean wisdom from that wise old man or woman (Inayatullah 2015).

Inayatuallah also deliberately engages his intuition in journal writing, which allows him to gain insight into his life problems. Finally, as he facilitates his workshops, he often brings himself “present”, where he finds he can tap into intuition most readily, “read” the feeling of the room, and make spontaneous decisions about how to proceed next (Inayatullah 2015).

As the author of this article (Anthony 2008, 2015) I have written widely about integrated intelligence, as well as having employed it in my workshops and research. I have long advocated the need to synthesize “rational” and intuitive cognitive functions in modern education. I have also written theoretical and practical papers and books detailing how to activate integrate intelligence, including utilizing it during the research and writing process (Anthony 2011, 2013, 2015). The tools which I have focused upon teaching include activating feeling-based intuition, recording dreams, practicing meditative states, keeping an intuition diary, and harnessing synchronicity (Anthony 2013).

One of the longest-serving futurist practitioners in academic and corporate settings is Oliver Markley (2015a, b). Markley developed a Visionary Futures course at the University of Houston, Clear Lake in the 1980s, where he used guided imagery accessed in relaxed states of consciousness in his Futures Studies programs. The process involved both self suggestion and facilitator-guided instruction. Markley makes clear that he sees consciousness as a non-localized phenomenon which enables human beings to tap into an integrated intelligence, across both time and space, including tapping into minds and fields of collective intelligence far beyond that of human civilization. This includes inter-dimensional and alien consciousness (Markley 2015c).

Notably, Markley was very open about what he was doing. He was able to gain the trust of administrators, and wrote up his methods very clearly in his curriculum documents (Markley 2015b). He reports that students were receptive to his futures programs, which were conducted within an atmosphere of trust and respect for the students.

Prior to his work at UHCL, Markley was also part of “skunk-works” at Stanford University, which worked with organizations in developing strategy and policy. This is where he learned and refined his “imaginal” tools. The participants and senior staff at Stanford included Willis Harmon and Ruth Miller (Markely 2015b, Miller 2015).

On the basis of his long experience, Markley maintains that these future-oriented applications of integrated intelligence can be used for problem-solving, policy analysis and strategic planning, both personal and corporate (Markley 2015b, c).

Markley refers to a pertinent example from his time at UHCL involving a team from a large automotive and electronic data systems corporation. The group had come to the group “to learn the state-of-the-art tools of applied futures research” (Markley 2015b, p 124). The group included senior members of staff. The discussion turned to visionary futures research methods, and the group expressed a desire to experience one of Markley’s preferred tools: Mental Time Travel. The focus of the session was to be the company’s ‘‘Third World’’ policy, specifically the question: What would the future of our company and of the world look like if major ‘First World’ Corporations such as us… strategically embrace the poverty- stricken ‘Third World’ nations and cultures as customers? (i.e., not just as the source of low-cost labor) (Markley 2015b, p 125).

Two UHCL futures faculty and several graduate students and alumni also joined the exercise. All participants were invited to relax and focus. Then two Mental Time Travel journeys, one for each policy option, were facilitated by Markley. The stakeholders imagined journeying through two different futures: the first being the ‘‘do’’ option, then one representing the ‘‘do not’’ policy option. The results were clear- cut. All participants, both corporate team members and academic participants, experienced much the same thing. Writes Markely:

Our conclusion? Globally, ‘‘the chain’’ of human systems is only as strong as its weakest link. In the very long term, sustainable growth and well-being is dependent on the well-being of all nations, not just the ones that have a good shot at becoming prosperous. Thus, it is clear that developing a Third World customer base is essential. The corporate team, in mulling this over came to an additional conclusion: The strategic question that should be focused on is not: Whether or not the corporation should move in this direction; Rather, it needs to be: How might it be feasible to help leaders at all levels in our corporation to experience and see this for themselves, so that meaningful progress in this direction might become feasible to achieve? (Markley 2015b, p 124-125).

In this instance, the work enabled participants to gain new insights, and importantly, to reframe the questions which underpinned their strategy. This ultimately led to a core shift in the organization’s relationship with workers in the developing world (Markley 2015c).

Markley maintains that such work can be framed around secular or spiritual frameworks. Secular models might include Sheldrake’s morphogenic fields, Bohm’s implicate order or quantum physics. Spiritual framework can involve numerous spiritual traditions, including Christianity’s the Holy Spirit, Judaism’s Shekinah, Sufism’s barakah, and the Buddhist’s Alayavijnana (Markley 2015b). These processes do require a skilled facilitator or crafted programs of recorded guided imagery instructions, an appropriate mental set (Ramos 2015) and an appropriate, receptive institution (Anthony 2015; Ramos 2015).

The implications for the art and science of inspiration Human intelligence is not merely a function of the individual, but of the society and social networks that a person is connected to. Prolonged schooling constitutes part of the social setting of most people in the modern world. Modern education facilitates the expression of creativity and innovation, particularly in any domain which requires complex base knowledge, such as in science, technology and mathematics. Similarly is also true that without extensive modern education systems, various expressions of intelligence could not reveal themselves. For example, Russian psychologist Luria conducted research which revealed that Siberian peasants in the early twentieth century had very little capacity for abstract reasoning. Their formally uneducated lives had granted them no exposure to tasks requiring those skills. They struggled to make even essential generalizations about other places in Russia, even when provided with concrete facts about those places. Today the capacity for abstract reasoning is widespread across the developed societies of the world (Flynn 2007). In this case we can see that abstract reasoning is a latent human ability that requires education or at least social encouragement in order to flourish.

Similarly, integrated intelligence is probably a cognitive set that can be enhanced through acknowledgment of the facility, and encouragement (Targ 2012, du Tertre 2012). Having conducted numerous workshops aimed at developing integrated intelligence, and having seen first-hand what is required to do so, it is my belief that the reason why most people fail to develop their integrated intelligence is because modern education systems and other modern social settings typically provide little or no exposure to related ideas, experiences and activities. (iii)

The idea of the non-local mind and socially-enhanced intelligence invites us to contemplate the broader implications for creativity and innovation, including in organizational and corporate settings. How can we deliberately employ these entanglements with other people, places, things and times? The examples posited in the field of Critical Futures Studies, above, provide some insight.

Problems and ethics

Deliberate facilitation of the non-local mind brings forth some problems. These are practical as well as ethical.

An important issue which is sometimes glossed over by those who research or work in fields related to integrated intelligence is that of ethics. If we accept that we really can glean information from other places, times and people, then we are immediately invited to consider the issue of whether it is right or wrong to do so.

Joseph McMoneagle, the former military remote viewer, was adamant that a well-defined ethical system was necessary for remote viewing. He believes that governments will tend to use psi for whatever purposes they feel fit (Broderick & Goertzel 2015). McMoneagle revealed that the original six remote viewers in the Stargate program established their own ethical guidelines founded on the values and limits within the U.S. Constitution. When government representatives wanted to push beyond those, McMoneagle resisted (Broderick & Goertzel 2015). Clearly some other organizations and individuals may also abuse integrated intelligence for their own purposes. So when doing this kind of work, one must set clear ethical boundaries.

A related issue is that of privacy. How will stakeholders feel if they are exposed to a group of people whom they suddenly realize may be able to read their minds, or at least sense aspects of their cognition, including personal pasts, psychological and spiritual issues? The degree of trust required in such settings is immense, and not to be dismissed. I witnessed this personally in the late 1990’s when I worked with a healing group of about forty other people in New Zealand. Integrated intelligence became a vital aspect of the diagnosis of group and individual problems. What I saw is that this level of transparency is too much for many people. It creates a radical destabilization of the worldview, including how we relate to other human beings. With my healing group, some participants chose to leave, and in short time. I personally found it extremely challenging, but persisted because of a strong personal motivation, wanting to work on some of my biographical issues.

Of course, it is not necessary to tear open the heart of every participating individual in groups and workshops exploring integrated intelligence for specific purposes. Markley’s (2015b) work with students at UHCL, and his participation in “skunk works” there and at Stanford were focused on organizational problem-solving. Still, inevitably, once the intuitive mind is developed, personal privacy is reduced.

Another important question to ask if we are to attempt to tap into the non-local mind, and use the data to solve problems or construct strategies and preferred futures, is how are we to know the precise source of the information we are using? If we are indeed entangled within consciousness fields, can we be certain the source of data is reliable? Possible self-limiting non-local input might come from:

• a competitor, work colleague or administrator wishing to sabotage our success. • someone who is unconsciously afraid of our success (say, an elderly parent who fears your success might take you away to another location). • collective fields of intention, such as familial, racial, religious and cultural. These might contain ingrained beliefs which form effective attractor fields. • impersonal, self-limiting “habits” of the consciousness field, analogous to Sheldrake’s (2014) morphic resonance. • discarnate entities with their own intentions.

While the language of the last category might invite immediate incredulity, the idea is not incompatible with the idea of non-local mind. In almost all introspective spiritual traditions there are warnings regarding engaging manipulative disembodied minds or spirits (Grof 2000). Some advocates such as Le Shan (2007), believe that the non-local mind can only be used for the betterment of all, as if some cosmic law has been ordained that it only be used this way. Yet this is a naive conclusion, and my own experience also leads me to conclude that it is incorrect.

There is evidence to support my perspective from reports into near death experiences, where NDEers see or experience thought structures as being potentially harmful or destructive. NDErs often experience expanded, non-local awareness after they sense themselves leaving the body. Some “return” from their experience convinced of the importance of assuming responsibility for one’s emotional projections and judgmental thoughts towards others (van Lommel 2011).

There are other ethical considerations in the deliberate activation of integrated intelligence. Again mirroring the research into near death experience (van Lommel 2011) acknowledgment of the non-local dimensions of mind often leads to a shift in self-concept; and while most new age literature describes this in transformative and positive ways, the reality may be more nuanced. The sense of self may begin to weaken, or dissipate. Should those who are susceptible to mental illness engage in such practices? Are workshop practitioners to be made liable for any mental discomfort or pathology that emerges in the wake of doing such program?

Beyond a possible shift in self-concept, there may also be increased problems in relating to others and to society at large. When one’s personal experience of mind and life is non-local, even as one’s colleagues, family and friends live in a “localized” world, how is one to make sense of that? Does one’s sense of isolation (ironically) expand as one becomes increasingly different from others? This is precisely what Peter L Nelson (2014) reports in Journey of a Seer. For Nelson, this sense of being different emerged in childhood, and became exacerbated in his early university years as he came to conclude that his experience of non-locality was not an illusion, and that it was society that was deluded. This sense of alienation has lasted into his late life (he is now in his seventies).

The limits of intuition Intuition is a fuzzy intelligence. It makes itself known primarily through what I call “the feeling sense” (Anthony 2013). Integrated intelligence may also operate through all the known sense modalities (du Tertre 2012). Yet even with images, auditory and olfactory prompts, the feelings associated with these are often key to their understanding.

Nor does intuition exist in a perfectly demarcated cognitive zone separate from “rational” expressions of intelligence. Many intuitive researchers have pointed out that intuition works best when employed along side the rational mind (Inayatullah 2015, Markely 2015b, Ramos 2015, du Tertre 2012). Further, intuition is particularly susceptible to be led astray by desire (Inayatullah 2015). Others simply call this “the ego.” The key point is that it is not always easy to know from which place within the human mind any given feeling or image has emerged. Therefore, self-deception is always a working issue with the employment of integrated intelligence.
Credibility An ethical consideration for an individual or organization which employs integrated intelligence is whether to acknowledge the process to the broader community.

It has been observed that the employment of integrated intelligence in corporate and educational settings is politically sensitive (Anthony 2015, Markley 2015b, Nelson 2014). Notably, participants from the large motor vehicle and electronics company in the case described by Markley (2015b), above, decided that the process of Mental Time Travel, though practical, was “too politically risky” to bring to their company leaders. So the idea was vetoed (Markley 2015b, p 126) . Nonetheless, the organization eventually adopted the more globally responsible policy initiative that their visionary experience suggested, and with good results (Markley 2015c).

Markely (2015b) advises several ways of addressing the credibility problem when using integrated intelligence with organizations:

1. Production of high quality media materials on the topic. 2. Co-creation of an informal, experiential community of practice where intuition can be explored, developed and mentored by those who are qualified or interested; and using both personal/professional concerns and workplace problems as experiential R&D. Do not publish the outcomes unless, or do only if it is politically expedient. Carefully document them for later possible release. 3. Recruit one or more “champions” from senior staff, professional, managerial and executive ranks. The people should be interested and willing to mentor the community of practice in the tactics and strategy of organizational change management. 4. Talk discretely in increasingly public circles about the work, communicating successes and struggles, while avoiding embarrassing those who might not wish to have their names associated with the work. 5 . Publish in academic and professional circles, communicating notable successes (Markley 2015b, 125-126).

Conclusion

The great irony is that the scientific revolution which Bruno’s visions helped bring about and ultimately died for has also disowned the very cognitive processes which drove many of his insights. This rejection has created the split in the modern mind, where we tend to disown our essential connection to nature and the cosmos, and to our inner worlds. Yet there remains a strong undercurrent of research and practice in science, the arts and business in both the West and Asia, standing in contradiction to this.

Perhaps to bridge the current “split” we need another Bruno to rise like a phoenix from the flames of history and reignite – or at least re-legitimate – our integrated intelligence. We know from history and counter-culture that such experiences and practices are common to all eras, and amongst all kinds of thinkers and creators. Perhaps that day is not far away.

References

Anthony, M. 2008. Integrated intelligence. Copenhagen, Sense. Anthony, M. 2011. “Integrated Inquiry: Mystical Intuition and Research,” The Open Information Science Journal. 2011, 3: 80-88. Anthony, M. 2013. How to channel your dissertation. Hong Kong, MindFutures. Anthony, M. 2015. “Classical Intuition and Critical Futures Studies.” Journal of Futures Studies. JFS.2015.20 (1): 131-138. Byrne, R. 2006. The Secret. Los Angeles, Atria Books. Broderick, B. & Goertzel, B. 2015. “The future of psi research,” in Broderick, B. & Goertzel, B. (Eds) 2014. Evidence for psi: thirteen empirical research reports. Jefferson, North Carolina, McFarland & Company. Boulding, E. 1988. Building a global civic culture. Syracuse University Press, New York. Carey, B. 2014. How we learn. New York, Random House. Chang, W. 2015. Interview as part of an interview for the Futures of Consciousness project, on 24.09.15., Hong Kong. Cosmos, A Personal Voyage 2014. Television series, Fox National Geographic Channel. Santa Fe, New Mexico, Dossey, L. 2014. One mind. New York, Hay HouseDu Tertre, N. 2012. Psychic intuition. Pompton Plains, New Page Books. Ferrer, J. 2000. “Transpersonal knowledge.” In Hart, T., Nelson P. & Puhakka, K. (Eds), Transpersonal knowing. New York, Suny. Flynn, J. 2007. What is intelligence? New York, Amazon Digital Services. Gawain, S. 2002. Developing Intuition. New York, New World Library. Grof, S. 2000. Psychology of the future. San Francisco, Suny. Hart, Tobin 2000, “Inspiration as transpersonal knowing,” in Hart, T., Nelson P. & Puhakka, K. (Eds), Transpersonal knowing. New York, Suny. Hendricks, G. & Ludeman, K. 1996. The corporate mystic: A guidebook for visionaries with their feet on the ground. New York, Bantam. Inayatullah, S. 2015a. “Intuiting the future.” Journal of Futures Studies. JFS.2015.20 (1): 115-118. Inayatullah, S. 2015b. What works: Case Studies in the Practice of Foresight. Tamsui, Taiwan, Tamkang University Press. Kehoe, J. 2007. Mind power into the twenty-first century. New York, Zoetic Books. Le Shan, L. 2009. A new science of the paranormal, London, Quest. Markley, O. 1994 “Experiencing the Needs of Future Generations.” In Thinking About Future Generations. Kyoto: Institute for the Integrated Study of Future Generations. Markley, O. 2007 “Mental Time Travel.: A practical business and personal research tool for looking ahead.” Futures, 40(1), 17-24. Markley, O. 1992. “Using Depth Intuition in Creative Problem-Solving and Strategic Innovation.” Selection Forty in Sidney Parnes (Ed), Source book for creative problem-solving. Scituate, MA: Creative Education Foundation. Markley, O. 2015a. “Introduction to the symposium on ‘Intuition in Futures work.’” Journal of Futures Studies. JFS.2015.20 (1): 83-90. Markley, O. 2015b. “Learning to use intuition in Futures Studies. Journal of Futures Studies. JFS.2015.20 (1). 119-130. Markley, O. 2015c. Interview with Marcus T Anthony as part of The futures of consciousness project, July 27, 2015. Marx-Hubbard, B. 2015. “Intuition and Evolution – How I find it essential to use intuition in my futures work.” Journal of Futures Studies. JFS.2015.20 (1): 111-114. McMoneagle, J. 2002. The stargate chronicles:Memoirs of a psychic spy. Charlottesville, VA, Hampton Roads. Miller, R. 2015. “Applying intuitive methods in explorations of preferred Futures.” Journal of Futures Studies. JFS.2015.20 (1): 101-110. Miller, J.P., & Miller, R. 1976. Enhancing Policy Development through the use of Intuitive Methods. San Jose, CA: San Jose State University Press. “Neil deGrasse Tyson,” 2016. Retrieved October 26, 2016. https://en.m.wikipedia.org/wiki/Neil_deGrasse_Tyson Nelson, P 2000, “Mystical experience and radical deconstruction.” In Hart, T., Nelson P. & Puhakka, K. (Eds), Transpersonal knowing. New York, Suny. Nelson, P. 2014. Way of a seer. Nevada, Empiricus. Pickstone, J. 2000. Ways of knowing. Manchester, Manchester University Press. Ramos, J. 2015. “The inner game of Futures Studies.” Journal of Futures Studies. JFS.2015.20 (1): 91-110. Rothberg, D. 2000 “Spiritual inquiry,” in Hart, T., Nelson P. & Puhakka, K. (Eds), Transpersonal knowing. New York, Suny. Sheldrake, R. 2013. The sense of being stared at. London, Park Street Press. Sheldrake, R. 2014. Science set free. Los Angeles, Deepak Chopra. Targ, R. 2012, The reality of ESP. Wheaton, IL, Theosophical.
Tarnas, R. 2000. The passion of the western mind. London, Ballantine Books. Tsakiris, A. 2014. Why science is wrong about almost everything. San Antonio, Anomalist Books. Vadher, A. 2015. Interview with Marcus T Anthony as part of The futures of consciousness project, June 27, 2015. Van Lommel, P. 2011. Consciousness beyond life. London, HarperOne. Washburn, M., 2000. “Transpersonal cognition in developmental perspective.” in Hart, T., Nelson P. & Puhakka, K. (Eds), Transpersonal knowing. New York, Suny.

Notes

i It cannot be claimed that de Grasse Tyson is entirely contemptuous of the importance of first person experience when conducting science. On Wikipedia (Neil deGrasse 2016), he is quoted as describing himself as an “agnostic,” and rejects the label of “atheist.” Further, he uses the word “spiritual” in relating his emotive relationship to the cosmos. Yet he makes it clear that he is not referring to religious experience, but a sense of awe and connectivity.

ii Though there is not space to explore this area here, I have written several related papers (Anthony 2011), and a popular book (Anthony 2012).

iii There is an argument that the development of psychic experience emerges as part of collective human consciousness evolution, moving through pre-personal, personal, and transpersonal levels of cognition. The most well-known advocate of this model is Ken Wilber (2000). Washburn summarizes this perspective, arguing that transpersonal illumination occurs as part of “a deep, psychic transformation” (Washburn 2000, p 2007). However, perhaps we need to distinguish between simple intuitive and psychic experiences, and profound personal cognitive shifts. It is my belief and experience that no great shift within the psyche is required in order to tap into human intuition. The fact that most ordinary human beings claim to have had psychic experiences (Sheldrake 2014), is suggestive of the validity of this argument.

The Journal of Non-Locality

 

For those interested in mind and consciousness, there’s a special issue of the Journal of non-locality just out today, and available online:
“THE OTHER SINGULARITY: PSI AND THE NONLOCAL MIND”.

http://journals.sfu.ca/jnonlocality/index.php/jnonlocality/article/view/75.

The journal is edited by Hong King A.I. expert Ben Goertzel, PhD. Besides building robots he hopes can think, like me Ben is very interested in the non-local properties of conscious. There are great articles by Ben and other experts in the volume, and perhaps I should mention that I have one paper, too: “Integrated intelligence as practice: ideas, insights and inspiration.” The paper includes reference to practicing futurists who either explicitly or implicitly utilise integrated intelligence in their writings, practice and workshops. These include Buckminster Fuller, Barbara Marx Hubbard, Oliver Markley, Jose and Sohail Inayatullah.

Healing the Human Species

What is be done about this existential traumatic rage which sits at the heart of our human collective psyche at this time in our consciousness evolution? The solution is both extremely simple and extraordinarily difficult. What is required is for each of us to relax within the field of this consciousness, and allow a healthy expression of what exists within us. This can be as simple as taking up a discipline of meditative presence, and allowing all emotional contents of the psyche to rise, and to express them without judgment. Just let any judgment, blame, fear, rage, sadness, shame, guilt and belief to surface. The key is to observe it without believing in it. For if we beleive in the story that the trauma projects, both will persist.

There are several reasons why this simple process is also extremely problematic. The first is that the human mind tends to  resist the expression of pain. In a sense, the function of mind is to protect us from pain and suffering, so that we may live here in the world. Over time we tend to build walls to shut out the pain, and to make sure that it does not enter conscious awareness. This is perfectly understandable. All of us sit on at least some repressed pain and suffering. Many, many hundreds of millions of possess deep trauma.

For the latter folk, it may be no simple matter to allow that trauma to find expression. The process requires a great degree of understanding and skill. Most people walking the planet at this time do not possess those capacities. For those who wish to engage in such depth work, it is most likely that they will have to seek out a teacher to assist them.

It takes deep intention and courage. A lot. I have required teachers on my own journey. I could not have done it alone. Our teachers must be wise, committed and skillful. For much can go wrong doing this kind of soul work.

Many simply have little genuine intention to heal. It is much easier to project anger and shame out onto the world than to assume responsibility for it. The psychological immaturity seen in the often hysterical reaction to the rise of Donald Trump is a good case in point. Would any of those ranting and raving about Trump, including feasting on daily fixes of media and social media drama, willingly give that up and instead assume responsibility for that emotional “energy”? In most cases, the answer is no. The addiction to projection through the tribe is simply too great. And it is a great way to avoid acknowledging one’s own pain.

There is a second practical matter which is holding back the human race from healing. It is the simple fact that most of our cultures and ideologies do not understand the problem. Most cultures operate within control dramas, social and cultural procedures which are designed to maintain balance, and maintain power amongst certain groups and institutions. Again, part of the motivation behind our cultural structures is the fear of feeling this deep collective trauma. The fear and mistrust of others, of life itself, tends to create societies and institutions that seek to mandate against the expression of traumatic inner worlds, or at least the unpredictable and volatile behaviours that are associated with them.

Almost all cultures do this at some level. Religions do it. You won’t see too many Christians, Muslims or Hindus allowing deep vulnerability. Buddhists may try to meditate it away. New agers may insist upon “love ‘n light” at the expense of shadow work. Just manifest it away.

The greatest mistake in modern scientific culture is its fundamental misunderstanding of consciousness. Consciousness is not a mere expression of neuronal activity, confined within skulls. It is a pervasive, non-local “field” which transcends the physical boundaries of time and space as we commonly understand them. Our science is making almost no headway on this problem because of “scientific” culture, and the hegemonies within our institutions of learning, work, politics and finance. We have developed a conscousness-denying civilisation which spans increasing portions of the globe. It is no longer confined to the west. I have spent much of my adult life in Asia. Most East Asian countries are now heavily invested in scientific materialism. There are, of course, shadow cultures which defy scientific materialism, and they can be found in every country.

A science which misunderstands consciousness to the degree that ours does is ultimately a science perpetuating a delusion. It is making great progress cutting through the jungle… not realising it is in wrong forest (to use a Stephen Covey analogy). We have lost sight of the big picture. We have alienated ourselves from the cosmos which has spawned us. At a practical level, our scientific and education systems fail to create space for the inner work of connecting with the psyche, because they reject the very existence of that realm of mind.

Thus most of us live within societies and work and learn within institutions which deny the essential nature of consciousness. Therefore it is up to us as individuals to find the ways to work upon ourselves, including the God rage. Still, we don’t have to do it alone. We can find others to travel with. Yet in the end most of us will live and die in cultures that deny our fundamental nature. That is something we must come to understand, without giving our power away to such systems. We must learn to live with this fact. We must also learn to live and love in a world that rejects us. For if we in turn reject the world… we are back into the rage. The rage against humanity, the universe and God.  And the trauma will persist.

Then beyond all this inner work there are better institutions to build, better scientific and spiritual cultures to construct, and a better world to create. But all these must be founded in a deeper awareness of the consciousness structures which will underpin them.

Marcus

Discover Your Soul Template

Master of the Mind, Champion of the Soul

Life coaching with Marcus T Anthony

 

Extinguishing Bruno’s Visions

bruno

Visionary experience is not unusual amongst scientists, and in the history of science. Giordano Bruno was a sixteenth century Italian Dominican friar, philosopher, mathematician, poet, and astrologer. At this time the Church was incredibly powerful, and was heavily intolerant of any challenges to its sun-and-God-centred map of the cosmos. Bruno was also a mystic who was deeply influenced by his visionary experiences. As reported in the television series Cosmos, Bruno had a powerful vision which shaped his decision to leave the Church and push for ecclesiastical reform. In the vision Bruno felt himself leaving his body, and flying out into the universe. There he felt he personally witnessed the limitless nature of the cosmos. What he experienced convinced him that Copernicus was right in positing the sun at the centre of the universe. The precise account of Bruno’s vision is difficult to track down, but Cosmos recounts it as follows.

I spread confident wings to space and soared toward the infinite, leaving far behind me what others strained to see from a distance. Here, there was no up. No down. No edge. No centre. I saw that the Sun was just another star. And the stars were other Suns, each escorted by other Earths like our own. The revelation of this immensity was like falling in love.

Thus Bruno became convinced that the God of the Church was far smaller than the extant God of all existence. He believed that the sun was just one of many stars, and speculated that many worlds might lie beyond the Earth and that they too might be inhabited. This got Bruno into a lot of trouble, and he was imprisoned for eight years as a heretic, before being cruelly burnt at the stake by the Inquisition. It is said that his tongue and pallet were pierced with iron stakes. Despite years of persecution, Bruno refused to renounce his beliefs, famously stating to his inquisitors, “Perhaps your fear in passing judgment on me is greater than mine in receiving it.”

COSMOS: A SPACETIME ODYSSEY: More than three decades after Carl Sagan's groundbreaking and iconic series, "Cosmos: A Personal Voyage," it's time once again to set sail for the stars. Host and astrophysicist Neil deGrasse Tyson sets off on the Ship of the Imagination to discover Earth's Cosmic Address and its coordinates in space and time in the "Standing Up in the Milky Way" Series Premiere episode of COSMOS: A SPACETIME ODYSSEY airing Sunday, March 9, 2014 (9:00-10:00 PM ET/PT) on FOX. (Photo by FOX via Getty Images)
Neil De Grasse Tyson recounts this tale in the first episode of the Cosmos series. What interests me most is de Grasse Tyson’s take on Bruno’s vision. He states that it was “…a lucky guess, and like all guesses it could have been wrong.” It is significant to note that the world’s most eminent scientist understands so little about the way the human mind functions in non-ordinary states of consciousness.

There are two factors which challenge the claim that what Bruno experienced was merely a lucky guess. The first factor is perfectly accepted in cognitive science, and it is the process of incubation. The brain will unconsciously process information on a subject matter even when we are not paying attention, when completely relaxed, or when focusing upon something unrelated. We receive immense amounts of data each moment, and we are unaware of most of it. The brain can go about processing this data, regardless of our conscious volition. The result can be personal insight, the synthesis of connected subject matters and creative inspiration. If we consider this incubation process, the relative accuracy of Bruno’s visionary experience may have been the result of his brain taking in all the data it had received, and converting it into the best map of the universe it knew how to construct. And given that Bruno was an obsessive reader of science, philosophy and theology, this vision would have been anything but a “guess.” It would have been a data-based intuition.

The second important cognitive function that challenges de Grasse Tyson’s “guess” statement concerns a factor that is not yet widely accepted in modern science: that consciousness is not confined to the brain and is in constant interplay with the world about us, and the very expanse of the universe itself. If we accept this, then Bruno’s mind was not delimited by his personal experience, including readings of science. What he “saw” in his visionary state may have been his mind engaging the intelligence of the cosmos itself. Such experiences are widely reported amongst mystics in many spiritual traditions and in transpersonal experience, although the nature of the knowledge they glean may not always be along the “scientific” lines that Bruno experienced. The history of science has many similar reports. Kekule envisaged the benzene ring in a dream, while Alfred Russel Wallace pieced together the essence of his model of biological evolution while in a fever-induced trance. Wallace did this at the very same time in history that Darwin was finalising his ideas about evolution. In fact, there are claims that Darwin plagiarised parts of his thesis from a long letter sent to him by Wallace, just months before Darwin published The Origin of Species.

It cannot be claimed that de Grasse Tyson is entirely contemptuous of the importance of first-person experience when conducting science. He describes himself as an “agnostic,” and rejects the label of “atheist.” Further, he uses the word “spiritual” in relating his emotive relationship to the cosmos. Yet he makes it clear that he is not referring to religious experience, but a sense of awe and connectivity.

Nonetheless, the famous scientist’s rejection of Bruno’s visionary capacities is perplexing. How is it possible that such a learned man as de Grasse Tyson, extensively educated and employed at the world’s finest universities (Harvard, Columbia, Princeton) can be so dismissive of the often unconscious nature of perception and creativity via non-ordinary states of consciousness? We could mention the self-limiting nature of the mechanistic paradigm in mainstream science. We might suggest the pressure that the series producers may have felt to please their “scientifically-literate” audience. Yet the answer may simply be that the world’s most eminent scientist has never experienced such states of awareness. After all, our “best” educational institutions also tend to be our most conservative. Science is taught and conducted with logical, detached and analytical ways of knowing.

The great irony is that the scientific revolution which Bruno helped bring about and ultimately died for has also disowned the very cognitive process which drove many of his insights. This rejection has created the split in the modern mind, where we disown our essential connection to nature and the cosmos, and to our inner worlds.
Perhaps we need another Bruno to rise like a phoenix from the flames of history and reignite our integrated intelligence.

Marcus

giordano-bruno-statue-on-fire

Are You a Potential Spiritual Teacher?

image

The following is an extract from my book Discover Your Soul Template.

If you want to go the whole hog and set yourself up in business as a spiritual teacher or counselor, then there are some important things to consider.

First, you have to ask yourself why you want to do it. Clarify your intention by listening to what your ego is saying. Chances are the ego will go along for the power trip and the attention. That does not mean, however, that you are not suitable for the calling. All human beings and all spiritual teachers have an ego. Your job is to keep an eye on that part of yourself so that it does not dominate your work. Above all, listen to the voice of Spirit. It will guide you. It will tell you if your ego is starting to party hard, and will often let you know whether you are ready or not, and whether to stop, go, or wait.

Regardless of all other considerations, a spiritual teacher is called upon to serve Spirit. If you are not doing that, if you have no intention to do that, you are not a spiritual teacher, even if you call yourself one. You are a spiritual fraudster.

At a very practical level, you have to decide what it is you are selling. This may not seem very spiritual, but actually there is nothing unspiri­tual about selling or making money. Remember, in the end it is all an exchange of energy.

I highly recommend that you begin part-time. I have met more than a few naïve wannabe teachers who think the cosmos will reward them for the generous act of offering their grand wisdom to humanity. That’s not how it works. You have to honor the language and the realities of the market place. You have to offer a product that has some kind of business worthiness. Someone out there is going to have to want to buy what you are selling. And then you have to let people know about it.

Another approach is to make your teaching into a pastime, rather than a money-making venture. You might see it as a chance to share your wisdom with humanity. This is a perfectly noble ambition. One point to keep in mind, however, is that people often do not value what they are given for free. Scientific studies have confirmed this. When people are charged more for a service, they tend to report more positively about it, and when it is cheap, they tend to dis it. If you write a book, print off a thousand copies, and give them away on the street, you can bet a lot of people will not value it. If you charge market prices, only people who really want it will buy it. If you overcharge people, they will think you are a crook. There is nothing wrong with doing things for no financial reward. However, just be mindful that your desire to take this approach is not undermined by a belief that money is bad, that you are not worth anything, or that abundance is just too hard to create.

Jessica, the woman who was the original inspiration for my theory of Integrated Intelligence, charged hefty fees. She earned about five times more per hour than I did at the time, and I was an education professional with a university degree (she had no degree). But she was so brilliant that she had no trouble attracting clients. She was also very generous. One time I had a one-on-one session with her and at the end she laughed playfully like a little girl and said that Spirit had told her to give me the session for free. And so she did.

As I mentioned in an earlier chapter, every time you step forward out of your comfort zone in an act of creativity, it will draw out the resisting beliefs and energies from your psyche. As a Sage you will need to work on your consciousness, as well as deal with the day-to-day running of your business. This takes time and discipline. Don’t overestimate how quickly you can set things up, because it usually takes longer than you think. Creating unrealistic expectations places unnecessary stress on yourself.

Money pushes buttons too. If you put yourself under financial pressure, you may, ironically, cut yourself off from Spirit. Think about it. You open your little spiritual center and nobody comes. Suddenly you can’t pay the rent, and you are asking all sorts of ques­tions of Spirit, and demanding some answers. The ego will tend to get scared and angry and then go into blame and judgment. Fear takes you away from presence and away from Integrated Intelligence and the wisdom of the Spirit. This situation can turn into a self-perpetuating cycle of poverty and poverty consciousness. You go into business believing that the cosmos owes you a living. You have a bit of a hard time, and suddenly the negative beliefs within the psyche come forward, and before you know it you are broke, bitter, and screaming, “I told you so!”

This is precisely what happens to a lot of wannabe spiritual teachers. Mostly, we overestimate our level of spiritual development and our faith in the cosmos. Nothing will bring out doubt and fear faster than the rent notice when you haven’t got a penny to your name.

Remember the concept of being a spiritual fraud? I call it fraud­ing, when you believe you have gained a level of spiritual develop­ment that you have not. Frauding involves a rejection of certain parts of your psyche that you are not willing to look at, and this usually means that there is some personal pain that you are avoid­ing. My ego fall at the country retreat, which I mentioned above (not included in this extract), is a classic example. My ego fall came early, as the lie was exposed by perceptive people. In day-to-day life (as opposed to doing spiritual work), a fall also inevitably comes when we fraud. It may just take longer to happen.

image

An awareness of the trickster and its tendency to fraud, is crucial for your business and for the manifestation of your bliss in general. When your estimation of your attainment exceeds the reality, it cre­ates a metaphysical wake. A critical instability emerges when the delusion becomes too great. Even as you think you are putting forward positive energy into the world, your psyche will be working against you and against your bliss. Once a certain level of delusion is reached, you have to invest more and more energy in maintaining the charade. Inevitably, the whole thing comes crashing down like a house of cards.

Everyone frauds from time to time, because everyone has an ego. It’s just a question of spotting the lies as they pop up, and gently and lovingly correcting them. When you are frauding, Spirit will send you signals. We have to be on the lookout for the signs. Within my own psyche, I have always gotten a particular symbol in my dreams and meditations at such times: Mickey Mouse! To say that some­thing is “Mickey Mouse” is to imply that it is false or simply of poor quality.

For you the symbol you are given or the way Spirit lets you know you are going into delusion will most likely be different. Your life experience is different from mine, and the symbols within your psyche are particular to you. You have to learn that language.

It is also important to remember that, though the Sage is always a teacher of Spirit, she does not necessarily have to become a spiritual teacher. As long as you are living your bliss and in presence you will be serving Spirit. You will be part of the light, pushing holes through the darkness. I trust that this book has shown you that this is not as easy as some popular versions of spiritual development make it out to be.

Keep in mind though, that beyond the price you pay, the reward is the joyful discovery of your soul, and the knowledge that your time here on earth has been of service to all humanity.

Marcus

 

Consciousness Hacking With Mikey Siegel

MikeySiegel1

On this episode of The Consciousness Files you will find out how artificial intelligence will be superseded by artificial wisdom intelligence; how Facebook can connect not only our thoughts and words, but our consciousness; and how the hearts and brain-waves of people within corporations can be synchronised to create compassionate business futures.

Today I am chatting with Mikey Siegel who is one of a growing number of consciousness hackers, a movement which he has helped found. He has also co-founded the transformative technology conference and the consciousness tech design studio. He has worked with robots at places like MIT, NASA and Audi. Situated on the west coast of the United States, he works to create tools that facilitate people’s paths toward higher consciousness, self-realization and awakening. This involves the creation of technologies which can help us to be more mindful, present, and accepting. Mikey draws upon the great wisdom and spiritual traditions, but seeks to adapt that understanding to modern contexts so that it is accessible to modern human beings.

Mikey’s web site is http://mikeysiegel.com/

Mikey’s TEDx talk is: https://www.youtube.com/watch?v=nG_chQK9iGc

 

 

PODCAST OUTLINE

1:50 Mikey describes moving into a single house with nine others: the intentional consciousness hacking community.

5:40 The consciousness hacking community as it is developing in California and across the world.

7:50 The goal is transformation of world consciousness, to solve world problems.

9:40 Inner peace and compassion lie at the heart of the movement.

10:50 How can we use technology to address significant psycho-spiritual problems in the modern context?

12:00 The heart-sync technology synchronises the heart beats of groups.

14:30 This technology is being extended to include brain waves.

16:10 Maybe we could make a Facebook-style platform, but one which connects us more deeply than current social media

18:10 These technologies are now making waves in corporations. They are in demand.

20:00 “How have you found the experience of transferring from engineering to a more fringe field like consciousness hacking?”

22:10 “Will these technologies free us?” Kevin Kelly’s argument.

23:00 There is an evolutionary drive to what is happening.

24:20. We can create not only an artificial intelligence, but artificial wisdom.

25:40. Creating from wisdom, not fear.

27:20. “What technologies are going to transform us in the next twenty years?”

28:50 We could develop a wisdom technology which could bring together all old and new healing technologies to assist us.

31:10. The dystopian dangers of new technologies.

33:30 The technological wild cards which will surprise us. Technologies which transform conscious experience, and why they will be in demand.

37:20. “Is a dark age necessary before we see the light?”

40:00 “Is there one thing we can call enlightenment?” There is an evolutionary arc.

41:20 “What is consciousness?”

43:30 Why consciousness has non-local properties.

45:00 Technologies will be able to assist us to tap into the extended mind.

46:00 Mikey’s experience with mind-reading.

48:50. We can learn to develop expanded cognitive abilities like ESP.

Chatting with Kelly Howell about Intuition & the Future

image

I was recently interviewed by Kelly Howell on her brain-sync podcast. We chatted about integrated intelligence, futures studies and developing intuition. Here’s a brief extract from her page, and the link. Please enjoy,and feel free to like or share. 🙂 Marcus

Have you ever felt that you have a greater calling, but have never been able to put your finger on what it is? Listen to Kelly Howell’s conversation with author and post-conventional futurist Dr. Marcus T. Anthony discuss his work on Integrated Intelligence and the practice of accessing your built-in intuitive voice to draw upon an infinite source of knowledge and wisdom.

Futurists are scholars who study, analyze and deeply question the future. Dr. Anthony differs from most practicing futurists in that he focuses on spiritual realms and human consciousness rather than technology or economics.

Marcus T. Anthony | Accessing Integrated Intelligence