I don’t know if this digresses too far, but the pdf contains some info on Time perception and how it relates to Quantum Computation In The Brain or Q-mind Theory.
The case of time agnosia you might find interesting.
Time is inherently defined by the Solar Calendar in Western civilization. This is fundamentally the cause of why science is imperialism and mathematics is against natural law.
The Lunar calendar is just as important since water and blood is what grounds us to earth yet using logarithms and statistics defined by PI — from 12 × 30 = 360 is still relying on a Solar Hegemonic definition of Time.
Time is asymmetrical and time can be slowed down or speed up. By turning the mind into a harmonic oscillator that resonates to the complimentary opposite cycles of the lunar and solar calendars humans can then resonate with the Pole Star which is the Pineal Gland — the third eye.
The Third Eye directly connects to the quantum consciousness beyond spacetime and through pyramid power of the 60-based number system (with 4:5 as the Median of SIN — the Lunar God) — Humans can escape time itself.
in the 1950s the NY Times published a Chinese obituary of a man who died at the age of 250 years old. The Chinese government had solid proof and the man lived in the mountains gathering and selling herbs while practicing pyramid power exercises.
Julian Barbour, a theoretical physicist, has worked on foundational issues in physics for 35 years. He is responsible for a radical notion of “time capsules which explain how the powerful impression of the passage of time can arise in a timeless world”.
He lives on a farm north of Oxford village and for the past 30 years he has made a living translating Russian while pursuing his interests in physics.
“I’ve been working for myself, following my ideas,” he says. I wanted to be independent because I’m not the sort of person who can produce a lot of research papers with equations, on a regular basis — I’ve got quite a good intuition, at least it seems to me I’m always coming up with ideas at least for myself, and some of them stand up to the test of colleagues. I just wanted to be away of all pressure to publish just for the sake of having a publication.
In a profile in The Sunday Times (October, 1998), Steve Farrar wrote: “Barbour argues that we live in a universe which has neither past nor future. A strange new world in which we are alive and dead in the same instant. In this eternal present, our sense of the passage of time is nothing more than a giant cosmic illusion. ‘There is nothing modest about my aspirations,’ he said. ‘This could herald a revolution in the way we perceive the world.’” Cosmologist Lee Smolin notes that Barbour has presented “the most interesting and provocative new idea about time to be proposed in many years. If true, it will change the way we see reality. Barbour is one of the few people who is truly both a scientist and a philosopher.”
— JB
JULIAN BARBOUR is the author of Absolute or Relative Motion? and the forthcoming The End of Time (Weidenfeld & Nicholson).
This dude is fascinating:
I came into it quite by chance by reading a newspaper article about the attempts that the great Paul Dirac, one of the discoverers of quantum mechanics, was making about 40 years ago to bring it together with Einstein’s general theory of relativity. He’d come across a rather surprising fact and this led him to question whether the picture of space — time that was the whole basis of Einstein’s theory really was as fundamental as people had thought. This prompted me to think about time itself. For nearly 36 years now, I’ve been thinking about time and trying to understand it at the most fundamental level. If you look at the history of physics, surprisingly few people have really thought about time and what it truly is. Even Einstein only thought about certain aspects about time; he never asked what it means to say that a second today is the same as a second tomorrow. This is a very fundamental question. Einstein somehow assumed that it is meaningful, but he never actually asked how does that come about and how can that be? He never defined the notion of duration. So there are aspects of time that haven’t been fully studied, in my opinion.
JB: Can you give me another example besides duration?
BARBOUR: Certainly. One of the great questions in physics is whether there’s some sort of invisible framework in which everything unfolds. Newton introduced the notions of absolute space and absolute time. Absolute space is like a translucent glass block that stretches from infinity to infinity; it’s a fixed frame of reference in which everything happens. Newtonian time is like some invisible river that flows uniformly for ever. The trouble with this is that we can’t see this invisible framework, all we see are things moving relative to each other. This is the relational viewpoint, as opposed to the absolute viewpoint of Newton. The challenge has been to create a theory containing genuine relationships between genuine things, and not relationships between real things and unobservable things. That’s what I’ve spent a lot of my time working on. It’s given me the ideas which I’m trying now to develop into a complete cosmology, a complete explanation of what the universe is.
BARBOUR: My basic idea is that time as such does not exist. There is no invisible river of time. But there are things that you could call instants of time, or ‘Nows’. As we live, we seem to move through a succession of Nows, and the question is, what are they? They are arrangements of everything in the universe relative to each other in any moment, for example, now.
We have the strong impression that you and I are sitting opposite each other, that there’s a bunch of flowers on the table, that there’s a chair there and things like that — they are there in definite positions relative to each other. I aim to abstract away everything we cannot see (directly or indirectly) and simply keep this idea of many different things coexisting at once in a definite mutual relationship. The interconnected totality becomes my basic thing, a Now. There are many such Nows, all different from each other. That’s my ontology of the universe — there are Nows, nothing more, nothing less.
JB: But where does our experience of the flow of time come from?
BARBOUR: That has always proved to be difficult to attack, because if you try to get your hands on time, it’s always slipping through your fingers. People are sure that it’s there but they can’t get hold of it. Now my feeling is that they can’t get hold of it is because it isn’t there at all. That what we think is the flow of time — and even seeing motion — is actually an illusion. But I come to that after seeing what the quantum mechanics of the complete universe might be like.
Further:
JB: Does this have anything to do with your idea of time capsules?
BARBOUR: Yes. Suppose we accept the quantum universe is static and timeless. How can we reconcile that with actually seeing motion and remembering the past? In fact, besides the direct sensing of change of one kind or another, the only direct evidence we have for time and the past comes from records, which include memories. Now records, either natural like fossils or man made, are so ubiquitous we can easily forget how remarkable their existence is according to the current understanding of classical mechanics. This is the problem of the extraordinarily low entropy of the universe. It was emphasized a century ago by Boltzmann. In the modern context of general relativity, Roger Penrose keeps on pointing out what a huge problem it is. All statistical arguments based on classical mechanics suggest the universe ought to have a vastly higher entropy and exist in a state in which records simply cannot form. Penrose wants to explain the low entropy and the arrow of time by a new physics which is explicitly time asymmetric and comes with a built — in arrow of time and forces the universe to begin in a highly uniform state. My own view is that, paradoxically, the arrow of time may be easier to explain in a theory in which there is no time at all.
I suggest that our belief in time and a past arises solely because our entire experience comes to us through the medium of static arrangements of matter, in Nows, that create the appearance of time and change. Geologists certainly deduced that the earth has an immensely long history from structures frozen in rocks. That is, evidence for time and motion in static form. Our long — term memories must also be hard — wired in the patterns of the neural network in our brains. Again, we have mutually consistent records in static form. It is even possible that when we see motion the material counterpart of the phenomenon is a pattern of neuronal connections that codes several different positions of a moving object at once, and the appearance of motion arises from their simultaneous presence in one brain configuration. As I have no expertise in neuroscience, I do not want to push this idea hard. I merely want to suggest that the appearance of time arises exclusively from very special matter configurations which we find can be interpreted as mutually consistent records of processes that unfolded in a past in accordance with definite physical laws that involve time. I call such configurations time capsules and take the perfectly conventional realist view that they do exist in an external world. However, I think they may arise in a lawful manner that does not involve time at all. If we take the Wheeler — DeWitt equation at its face value, this is what must happen.
JB: That’s rather hard to believe.
BARBOUR: I’m more optimistic and I am by no means completely alone in thinking that the appearance of time can arise from an essentially timeless universe. There is a quite long — standing regular research program involving at least twenty recognized physicists devoted to the problem. One of Hawking’s main papers contributed to it about 15 years ago. The aspect of the problem that most excites me is that it might abolish the dichotomy between laws of nature and the initial conditions that you have to add to them before you can make any predictions. The really interesting thing about quantum cosmology is that it should be in a position to make predictions about the universe which can’t be made within classical physics.
The present day modeling of reality and the mindset of physicists was very much set by the Ancient Greeks some 2,500 years ago, particularly by Democritus with his concept of atoms as objects occupying a position in space. Ever since physicists have believed in objects and their a priori rules of behaviour or ‘laws of physics’ as fundamental to modeling reality.
This mode of modeling has been extremely successful. These concepts were clearly abstractions from everyday human experience and culminated, in the case of space, with the Euclidean formalisation of geometry. Great progress followed Galileo’s and then Newton’s demonstrated successes in using a geometrical model of the phenomena of time, despite the glaring deficiencies of that model, which matches the ordering of events with the ordering of the real numbers, but fails to find a match for the contingent present moment or even the difference between past and present.
....
The success of physics thus actually arises, in part, from its meta-rules. The need for them, being separate from but consistent with the mathematical formalisms, are indicators of a deep flaw within the current mindset of physicists. An analogous deep flaw in the axiomatic formalisms of mathematics was revealed by Gödel in 1931. He showed that for formalisms (arithmetic initially) sufficiently rich that they support self-referential statements, there exist truths which cannot be proven within the formalism. Chaitin, more recently showed that these unprovable truths have the property of randomness; from the point of view of the given formalism they have no explanation. In physics we would describe them as un-caused. While physics has never reached the stage of a strict axiomatic formalism, it nevertheless has been traveling in that direction and, like mathematics, there are truths beyond formalism. The absence of such contingent truths has been partially compensated by the use of meta-rules.
In process physics we present a radical new modeling of reality designed to overcome these and other deep problems within current physics. The key concept is to model reality as self-organising relational information via an order-disorder process system which takes account of the limitations of formalism or logic by using the new concept of self-referential noise (SRN). This SRN is not randomness due to a simple lack of potential knowledge (such as found in statistical physics) but mimics what are in principle un-provable or nonalgorithmic truths; by using SRN we essentially transcend the limits of logic without being illogical. Logic, it should be noted, is the language of named ‘objects’; for this reason we start up process physics using ‘pseudo-objects’. The dramatic discovery is that rather than being some impediment to understanding reality Gödel’s discovery and its extension to SRN acts as an intrinisic resource within this non-formal system and with which a vastly improved modeling of reality has become possible. By inducing, in approximation, a formal system together with associated emergent meta-rules it links back to and subsumes the current physics modeling of reality. We find that the system operates by forming a dissipative structure, driven by the SRN, and which is characterised by an emergent and expanding three-dimensional fractal process-space in which are embedded self-replicating fractal topological defects, both described in a unified manner by a Quantum Homotopic Field Theory (QHFT). This emergence is a non-algorithmic increase in complexity in the system.
The process modeling of reality dates back to Heraclitus of Ephesus (540-480BC) who argued that common sense is mistaken in thinking that the world consists of stable ‘things’; rather the world is in a state of flux and the appearance of ‘things’ depend upon this flux for their continuity and identity. So process physics has also been described as a Heraclitean Process System, with the flux identified with SRN.
— Reginald T. Cahill, Christopher M. Klinger, and Kirsty Kitto, “Process Physics: Modeling Reality as Self-Organizing Information”
The second kind of study in psychosocial biology involves the sampling of biological
variables during everyday life. Such studies take many forms, from recordings
during challenging tasks such as parachuting or speaking in public, to repeated
measures of blood pressure or salivary cortisol over an ordinary day. Some of these
techniques are extensions of methods used in clinical investigation, such as ‘Holter’
monitoring of the electrocardiogram in patients with coronary disease, and the use
of ambulatory blood pressure monitors for evaluating hypertension. The purpose of
these methods in psychosocial research is to assess biological activity under natural
conditions and to examine the covariation between everyday activities, emotions
and biology.
For example, one study of people with bronchial asthma and nonasthmatic
controls involved repeated spirometric measurements and mood assessments
several times a day for three weeks (Ritz and Steptoe 2000). Negative mood
states were associated with reduced forced expiratory volume in asthmatic participants
but not in controls. Multiple samples of saliva have been obtained to measure
the profile of cortisol release over the day, showing that cortisol increases in
response to stressful daily events (van Eck et al. 1996). Measurements of muscle
tension from surface electrodes have been made in supermarket cashiers, and have
shown heightened trapezius muscle tension during work that is associated with
complaints of neck and shoulder pain (Lundberg et al. 1999).
Naturalistic monitoring methods have the advantage of ecological validity, evaluating
biological activity in real life rather than the artificial conditions of a laboratory
or clinic. Associations between psychosocial factors and biological responses
may be observed that are not detectable when single measures are taken under
clinical conditions. But naturalistic methods also have limitations. First, the range of
biological markers that can be assessed is relatively small in comparison with the
more sophisticated possibilities available in the clinic. Second, the measurement
techniques need to be relatively unobtrusive, so as not to interfere with ongoing
activities.
There have been some heroic developments in naturalistic monitoring,
such as the development of portable radioactivity detectors focused over the heart,
and mounted in vest-like garments, that have been used to assess the impact of
mental stress on cardiac function in patients with coronary artery disease (Burg et al.
1993). Much of the data on circadian rhythms of cortisol secretion have involved
venepuncture every two hours for 24 hours, or the periodic withdrawal of blood
from an indwelling catheter (Van Cauter et al. 2000). There is a danger that such
methods are so stressful in themselves that they will obscure any association between
psychosocial factors and biological responses, and certainly they can cause sleep
disturbance (Jarrett et al. 1984). Measures of hormones such as cortisol, dehydroepiandrosterone
(DHEA), testosterone, prolactin and estrogen in saliva overcome many of
these problems. Third, there are several extrinsic factors that influence biological
function that need to be taken into account, including cigarette smoking, food and
caffeine intake, sleep and physical activity. These factors have to be monitored in
naturalistic studies and taken into account statistically in analysis. Multilevel modelling
has become the method of choice in analyses of these data (Schwartz and Stone 1998).
Contemplatives and astrologists have been doing this for millenia.
One breath refers to one complete breath - the inhalation, pause, and exhalation - of a healthy young person. Six breaths [equals] one minor clepsydra measure, [24 seconds]; sixty minor clepsydra measures [equals] one major clepsydra measure of time [24 minutes]; and the time required for sixty major clepsydra measures of time [to elapse] equals one solar day [a 24 hour cycle]. 21,600 breaths are taken within the period of a solar day. [In one solar day,] twelve movements or time-conjunctions occur, each time-conjunction being equivalent to 1,800 breaths or five major clepsydra measures. A time-conjunction is the basis for all calculations of time. The three types of days - lunar day, solar day, and house day - are determined in relation to the movement of the moon, sun, and constellations…
Inherent to the human body, which is composed of six elements, are the internal energy-winds of the twelve personal time-conjunctions. When these energy-winds circulate in harmony with their natural patterns, the body remains in good health. Discomfort results when these energy-winds are out of harmony with their natural patterns. Similarly, when the external energy-winds of the twelve time-conjunctions move in harmony with their natural patterns, the quality of the environment improves.
Whew! I typed that out from the Space and Time of the Tantra of the Wheel of Time chapter of the book Myriad Worlds - Buddhist Cosmology in Abhidharma, Kalachakra, and Dzogchen.
You see, a goal of the Kalachakra Tantra was to integrate astrology, traditional medicine, energy and breath work, and meditation. One of the minor realizations of the Tantra is the utter non-duality of the functioning of the body and the environment. Likewise, Christian Scientists believe weather patterns are caused by the emotions of the group mind. I don’t know exactly how far they are off.
In a little book called Breath, Mind, and Consciousness, the Hindu Tantrist, Harish Johari, describes the ages old practice of Swara Yoga, the yoga of the nostrils. There he describes in great detail, relying on traditional resources, the patterns of breath flow through the nostrils. As is probably known, the breath’s intensity in each nostril changes throughout the day. The meditators of ancient India tracked this and recorded the results of their observations. They found changes in mood and physiology corresponded with changes in the autonomic function of the nostrils. The ancient astrologers correlated these patterns with celestial patterns, too.
So, it may be worthwhile to take into account these ancient introspective observations in your pursuits in chronobiology.
Indeed, and I never would have known about that if you hadn’t typed it out. I look forward to the increasing flow of open data sources in the next decade, assuming these internets stay up and running, because there’s an awful lot of “science” that needs to be done, and most scientists are clearly too prejudiced and lazy to do it. It’s up to us weirdos, as ever.
Also of interest: The Psychobiology of Gene Expression by Ernest Rossi. It’s a fun little read I found in the library a couple of years ago. From his web page:
RELEASE DATE: May 2002
· The first book to integrate remarkable new neuroscience research on gene expression, neurogenesis, brain growth and healing with therapeutic hypnosis and the healing arts in personal, social, & spiritual development.
· Explores the new neuroscience of novelty, wonder, life enrichment and exercise in modulating gene expression to facilitate neurogenesis and brain growth to facilitate new memory and learning in adults as well as children.
· Psychosocial Genomics: the paths of communication between mind and body in the emerging medical sciences of Psychoimmunology and stem cell research that can optimize health and the healing of stress related illnesses.
· Clarifies the Nature-Nurture Controversy, the Placebo Response, & “Miracle Healingâ€: How social attitudes, cultural expectancies, and therapeutic hypnosis as well as pharmaceuticals can modulate gene expression to facilitate healing in traditional and complementary medicine.
· Proposes positive approaches to optimize the natural cycles of gene expression in normal consciousness, meditation, sleep and dreaming in the arts of daily living that can be experienced by everyone.
· A new view of how we can use our consciousness to co-create ourselves.
· A positive dialogue between mind and matter as well as nature and nurture.
· New neuroscience approaches to stress, psychotherapy and the healing arts.
· A new bridge between the arts, culture, humanities, mind, science, and spirit.
The “natural cycles of gene expression\” are germane to your research in this area.
Brain’s timing linked with timescales of the natural visual world
Researchers have long attempted to unravel the cryptic code used by the neurons of the brain to represent our visual world. By studying the way the brain rapidly and precisely encodes natural visual events that occur on a slower timescale, a team of Harvard bioengineers and brain scientists from the State University of New York have moved one step closer towards solving this riddle. The findings were reported in a September 6th Nature article.
“Visual perception is limited by the relatively slow way in which the neurons in our eyes integrate light. This is why, for example, a Hollywood movie consisting of a series of flickering images appears to us as seamless motion,†explains Garrett Stanley, Associate Professor of Biomedical Engineering at the Harvard School of Engineering and Applied Sciences. “However, when the brain responds to some kind of visual event, such as a ball bouncing, the activity of the neurons responsible for sending information can be precise down to the millisecond, despite the fact that the motion of the ball is much slower.â€
To determine why the brain might encode visual information with such precision, the researchers relied on data obtained by directly recording neuronal activity in animals while they viewed natural scene movies. Doing so enabled Garrett and his colleagues to pinpoint the pattern of neuronal firings in cells that respond to form and motion.
Their analysis of the data suggests that the brain’s timescale depends on the nature of the visual stimulus. In other words, the precise timing of the neurons (i.e. their internal clock) changes relative to the timescale of the visual scene. For example, a faster bouncing ball results in more precise brain activity than a slower one. In each case, however, the precision of the neurons’ activity was several times that of the speed of the bouncing ball.
It turns out that the extreme precision of the brain’s neural response to visual stimuli is, paradoxically, necessary to accurately represent the more slowly changing visual world. The neuron’s response must be more precise to recover the important aspects of the visual environment.
“We believe that this type of relative precision may be a general feature of sensory neuron communication,†says Stanley. “You can think of it like digital sampling used for audio recordings. The brain ‘digitizes’ the visual stimulus. As with digital audio recordings, for clear and representational ‘playback’, the encoding frequencies must be at least double that of the signal information.â€
In future research, the researchers plan to further clarify why and how the brain encodes visual information across larger networks of cells and across functional units of the brain. They also will investigate how the visual pathway of the brain adapts to changes in the visual scene. They believe cracking the neural code will help other scientists and engineers better “communicate†with the brain. Understanding the speed at which the brain encodes information is critical for designing interfaces such as neural prosthetics, that seek to augment or replace brain function lost to trauma or disease.
Hundred-yard dashes begin with a gunshot rather than a strobe light because your brain can react more quickly to a bang than to a flash. Yet as soon as we get outside the realm of motor reactions and into the realm of perception (what you report that you saw and heard), the story changes. When it comes to awareness, the brain goes through a good deal of trouble to synchronize incoming signals that are processed at very different speeds.
For example, snap your fingers in front of you. Although your auditory system processes information about the snap about 30 milliseconds faster than your visual system, the sight of your fingers and the sound of the snap seem simultaneous. Your brain is employing fancy editing tricks to make simultaneous events in the world feel simultaneous to you, even when the different senses processing the information would individually swear otherwise.
For a simple example of how your brain plays tricks with time, look in the mirror at your left eye. Now shift your gaze to your right eye. Your eye movements take time, of course, but you do not see your eyes move. It is as if the world instantly made the transition from one view to the next. What happened to that little gap in time? For that matter, what happens to the 80 milliseconds of darkness you should see every time you blink your eyes? Bottom line: Your notion of the smooth passage of time is a construction of the brain. Clarifying the picture of how the brain normally solves timing problems should give insight into what happens when temporal calibration goes wrong, as may happen in the brains of people with dyslexia. Sensory inputs that are out of sync also contribute to the risk of falls in elderly patients.
Well it’s Midnight Halloween and I liked your SCN-pineal graphic since I can actually feel those parts of my brain as I look at it. In otherwords I can focus my attention and create a magnetic blissful sensation of the pineal gland. I’m sitting in full-lotus. When I do this my right-brain vagus nerve starts pulsating. I’ve starting showing this to people just to prove that full-lotus is not just some aerobic flexiblity thing but actual alchemy. Also when the right-brain vagus nerve pulsates I’m shooting out chi through my forehead—it’s attracted to female energy, as the chi is male energy. This is why your reliance on western math is bunk—logarithmics is based on symmetry while alchemy is based on asymmetry (and yes I’ve read Michael Shallis’ book as well as Julian Barbour’s book).
Usually the pineal gland is left out of brain images (since it’s relatively still new to science research). We know that melatonin peaks at 1 a.m. and that melatonin is the super anti-oxidant of the body.
So the key to overriding your need for sleep is to ionize the serotonin in your stomach (via the ultrasound created by listening to female formless awareness).
The ionized serotonin can then be transduced by your vagus nerve, thereby bypassing your blood-brain barrier. This process also converts the testosterone into serotonin and turns it into oxytocin. Yes it’s the female internal climax and men need to learn how to do this in order to stop fighting “all the time.” haha.
But the descent of the electrochemicals to the heart is just as important. If this process is not done consciously (through the small universe practice, read the book “Taoist Yoga: Alchemy and Immortality” for details), then the cerbellum (REPTILIAN BRAIN) controls our subconscious desires while we dream.
But through meditation we consciously convert our subconscious imprints, stored electrochemically, replay them consciously, thereby ionizing them into electromagnetic healing energy.
That’s the descent process of the electrochemical energy.
The trick is to fully ionize the electrochemical subconscious impressions (the desires created). I do this by just sitting in full-lotus as much as possible since that automatically sublimates the electrochemical energy so that it combines with the light-electromagnetic energy in the brain, gets ionized, and stored in the body as electromagnetic energy.
As the electromagnetic energy fills up the body then food, water, and sleep are not needed as much. As qigong Master Chunyi Lin states:
20 minutes of deep meditation is worth 4 hours of sleep!! He only sleeps 4 hours a night and only eats a small meal a day, thereby keeping his free energy channels open so he can do more long-distance healing.
He even went 40 days straight, sitting in full-lotus in a cave, with NO SLEEP, NO FOOD AND NO WATER. Qigong master Yan Xin has had peer-reviewed research published in an academic journal proving that people can go an unlimited time without food—if alchemy is practiced. This is called “bigu” and was the focus of an academic conference organized by chemistry professor Rustom Roy.
Look I don’t want to be a pissant about this. The Taoist Yoga book is based on reversing the “gate of mortality”—the root of the sex organ. So you just make sure to block it at the base so that the semen turns into cerebrospinal fluid that “feeds the mud-ball” as the Taoists state. The trick then is to cleanse and purify the electrochemicals—so that they’re ionized through ultrasound. I already did this so it’s difficult for me to reverse the process. So now I just shoot out the electrochemicals through my 3rd eye as spirit-vitality (light-electrochemicals). This then shoots into yin sources—pulling my yin energy up again to feed my yang energy (spirit vitality) so that a mutual climax occurs with the yin source around me. A couple days ago there was an amazing some 14 of these mutual climaxes as I sat in full-lotus throughout the day. The secret again is not to loose the alchemical agent—the elixir of immortality—as that’s what powers the brain to do this.
I was pretty sure that melatonin peaked at 3:30 or 3 and also that was the period of time when your body temperature was lowest (remembering from DMT: the spirit molecule)
