Global Consciousness Project (GCP)

Both Drummer Dick and LM mentioned the Global Consciousness Project (GCP) in posts today. I first looked at the latter site shortly after 9/11, and wrote to a couple of lists on the subject.

The 12-D psychophysical model renders the phenomenon of nonlocal global pre-cognittion intelligible. Let me begin by quoting from a 2003 newpaper piece:

“The Guardian (London, July 24, 2003)
The Global Mind, by Mark Pilkington

A notion that has influenced esoteric thought for centuries now forms the basis of a continuing, mind-boggling parapsychology experiment. Could our thoughts and intentions — before they become actions — alter the world?

During an EEG (electroencephalogr am), electrodes detect electrical signals ransmitted between brain cells and record patterns of activity. This is not a measure of the mind itself, but of the electrical processes that somehow generate consciousness.

Now, imagine the Earth as a brain; humans — perhaps all life — as brain cells; and a network of Random Event Generators (REGs, like high-speed, electronic coin tossers) as electrodes. This is the Global Consciousness Project and it appears to be measuring, well _ something. Begun in 1998, it now involves more than 75 networked computers known as Eggs (”electrogaiagrams” ) in about 30 countries, including the US, UK (two), Russia, Fiji, Cuba and Romania.”
The site for the GCP is at http://noosphere. princeton. edu/ — and it is quite an amazing, mind-boggling read.

Consider just two of the phenomena they’ve investigated, the death of Diana Spencer (1997) and the attacks on the Twin Towers (2001) — both of which registered a very sharp increase in global electrical activity as measured by their equipment.

Now the more canny subscribers here will quickly have said to themselves: “Hmm. These could be instances of what CG Jung and (Nobel prizewinner for physics) Wolfgang Pauli called synchronicity — which phenomenon Burrow elucidated here with reference to the 12-D psychophysical theory in his #10046, ‘Zodiacal consciousness? ‘ (Aug 1, 2007) — except that whereas Jung-Pauli considered synchronicity as a purely subjective experience (involving the ‘missing acausal principle’ in physics), in these two cases synchronicity is apparently being recorded by a ‘global psychophysical consciousness’ “.

I quote from my aforementioned #10046:

“…two (or more) seemingly accidental, but not necessarily simultaneous events (Jung 1947) are called synchronistic, if the following three conditions are satisfied:
* Any presumption of a causal relationship between the events is absurd or inconceivable.

* The events correspond with one another by a common meaning, often expressed symbolically.

* Each pair of synchronistic events contains an [RH biased] internally produced and an [LH biased] externally perceived component.

Atmanspacher and Primas of Gottingen University wrote a v. interesting piece on the Jung-Pauli collaboration (it appeared in the Jrnl. of Cns. Studies some years back), and they state:

Particularly the last one of these criteria makes clear that (to quote Atmanspacher and Primas) “synchronistic phenomena are psycho-physical phenomena, and are intractable to any science dealing with psyche or matter alone” [my italics].

The first criterion indicates a central principle of traditional science which has to be re-evaluated if synchronistic phenomena are to be studied: causally in the narrow sense of a cause-and-effect relation. The second criterion suggests the concept of meaning as a constructive perspective into this direction.

Since synchronistic phenomena are not necessarily “synchronistic” in the sense of “simultaneous” , synchronicity is a somewhat misleading term, say Atmanspacher and Primas. For this reason Pauli preferred to speak of meaningful correspondences (”Sinnkorrespondenz en”) under the influence of an archetypal “acausal ordering”. He considered both Jung’s synchronicity and the old teleological idea of finality (in the general sense of a process oriented toward a goal) as particular instances of such an acausal ordering which cannot be set up intentionally. Accordingly, the concept of chance (referring to seemingly accidental events) might also be interpretable in terms of meaningful correspondences.
From the viewpoint of the history of science, Pauli suggested to regard such an interpretation as the reverse of what happened when Darwin introduced the concept of chance in order to model biological evolution. In his article “Scientific and epistemological aspects of concepts of the unconscious” , Pauli wrote (Pauli, 1954a, p. 297): “This model of evolution is an attempt to theoretically cling, according to the ideas of the second half of the 19th century, to the total elimination of finality [synonymous here with teleology, BEB]. As a consequence, this has in some way to be replaced by the introduction of chance”. Pauli suggested that the concept of synchronicity might force science to revive the historically repressed concept of finality/teleology as a complement to causality…

Jung had originally claimed that the subjective experience of synchronicity has to be found in the individual response (communicated by language, gestures, or other kinds of behaviour) of a subject that understands the meaning. But how can understanding be judged if an individual response is missing or remains unrecognized? Obviously, this point is of importance for early forms of life and, in particular, for so-called inanimate matter (say Atmanspacher and Primas)”.

Now in that #10046 of mine I gave a personal example of having experienced synchronicity. A friend had asked me to explain the phenomenon whilst we happened to be driving down the underpass that leads from the Thames Embankment up into Kingsway — and at that same instant I recalled that as a boy I used to travel in a noisy tram down this same underpass, on the way to games at Grove Park.

So here was a ready instance of synchronicity I could provide my friend by way of illustrating the phenomenon, i.e. driving down the Embankment underpass at that moment, suddenly synchronised (’in synch’) with that ’same’ psycho-physical self I had been at age 14, aboard the noisy tram. My ‘two’ psychophysical selves could thus be shown to be directly linked, both nonlocally and synchronistically.

The 12-D template shows that the two events occur in the psychophysical ninth-/third dimension complementarity (when the time-reversible ninth-dimension collapses the wavefunction on the two events, nonlocally, in the opposite third-dimension (the latter being the aether, or height, breadth, depth apprehended throughout the universe).

But as my #10046 went on to explain:
“However, the important thing is that in order to remember a synchronistic experience such as the one just mentioned, then the two events (i.e. me driving with a friend in the underpass and me in that same underpass on a tram at the age of fourteen), both have to be raised to the 10th-/4th-dimension complementary (since only in the 4th-dimension are events permanently instantiated in the mind-brain [in both cerebral hemispheres] in “real” RH space and in “real” LH time)!
But actually the deepest levels of the mind-brain experience ‘undivided wholeness’ or nonlocality (i.e. as linked by ‘aetherial’ quantum gravity in the ninth-/third dimension complementarity) . Put otherwise, the metricated space and time of hard science are in a sense fictions created (out of Einstein/Minkowski space-time) as “the necessary categories of thought” (Kant).” [End quote].

In their long-standing collaboration in the nineteen forties/fifties, Jung and Pauli had put their finger on “the missing acausal principle in physics”, that seemed to point to teleology and synchronicity as being real phenomena “intractable to any science dealing with psyche or matter alone”. But only with the advent of the 12-dimensional template for psycho-physical quantum gravity is their extraordinary hypothesis rendered [meta]scientificall y intelligible!

Now I suggest that the reason that, say, the death of Princess Diana was registered by ‘global consciousness’ is that she herself was a global phenomenon.

Recall my oft-repeated claim that my researches began with an investigation of symbol acquisition in both cerebral hemispheres of the human infant. Since the RH can be shown to register a ’spatial’ mode of psychophysical space-time and the LH a ‘temporal’ mode of psychophysical space-time, I hypothesised that if the former is located in the (psychophysical) fourth-dimension and the latter is located orthogonally in the seventh-dimension, then the fact that the seventh- is now opposite to the first-dimension means that (in a symmetrically- divided torus) there must be twelve psychophysical dimensional in all.

Psychophysical metascience and bimodal-psychoanaly sis show that all twelve are necessary to explain the missing psychophysical laws of the universe and (as we would expect) the mind-brain alike. Subtract any one of these twelve dimensions, and the universe and the mind-brain “could not work”. Also, no further dimensions need be added, since the twelve dimensions explain everything that we need to know in the universe about psychophysical space and time.

But it’s important to understand that I began with a bimodal-psychoanaly tical model of the mind-brain.

To cut it short, people across the planet ‘resonated’ to Princess Diana because she was the embodiment of a concatenation of archetypes (all of which can be understood from bpth Freudian and/or Jungian psychophysical perspectives) — She was a potential Queen (with nearly a billion Commonwealth subjects, and many more billions across the planet had become familiar with her life over a period of two decades), an archetypal mother, an archetypal (female) lover, an archetypal beauty, and so on and so forth.

According to the 12-D theory, it is at least *possible* that there existed a nonlocal identification between billions of individuals across the globe and Princess Diana that might have caused her death to be registered by the equipment deployed through Princeton’s Global Consciousness Project.

That is certainly what their data indicates –

Furthermore, re: the attacks on the Twin Towers, specifically with reference to these as registered by the Global Consciousness Project, I wrote in October 2001:

“…it may be that the tension between the rival brain
‘hemispheres’ began to accumulate to such a degree that this was bound to result in a cataclysm at a certain moment, i.e. when one side (in this instance RH biased Islam) has been made to feel so much put-upon, so exploited and degraded by the ‘other side’, that it suddenly bursts into an explosion of rage in protest. It seems to me that this is the only explanation of the global reverbrations that we have witnessed since the WTC attack.”

Again, you see, the state-of-play between rival religions would be registered in both the psyche of countless individuals and so also the global psyche. Thus, any major event that marked a radically new relationship between Islam, Christianity, and Judaism could conceivably cause a synchronistic and nonlocal hike (in the GCP’s recording apparatus across the planet) immediately prior to 9/11.

Again, this psychophysical hypothesis appears to be corroborated by the Princeton data.

Hitherto teleology has been in the remit of the organised religions. Unfortunately, on present form the clash between these latter may be leading us, little by little, to Armageddon.

But we human beings have a radically new way of perceiving our relationship to one another and to the psychophysical universe, once we know that we are here with a (teleological) purpose.

Cf.,

….psycho-analysis , carried to its logical conclusion and transformed into a theory of history, gathers to itself ageless religious aspirations. The Sabbath of Eternity, that time when time no more shall be, is an image of that state which is the ultimate goal of the repetition-compulsi on in the timeless id. The romantics inherited and secularised the mystic aspiration for Eternity; Hegel envisioned the end of the dialectic of history, and humanity’s final entry into the eternal realm of “Absolute (perfected) Spirit” (Absolute Geist).

Psycho-analysis comes to remind us that we are bodies, that repression is of the body, and that perfection would be the realm of Absolute [’Eleusinian’ ] Body; eternity is the mode of unrepressed bodies (Life Against Death: the psychoanalytical meaning of history, p. 93).

BEB.