Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 402 Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind

Quantum Interpretation of Vedic theory of Mind: an Epistemological Path and Objective Reduction of Thoughts

∗ Michele Caponigro

Bergamo University, Epistemology of Complexity † Ram Lakhan Pandey Vimal

Vision Research Institute, 428 Great Road, Suite 11, Acton, MA 01720 USA This brief paper argues about a possible quantum interpretation of Vedic Theory of Mind. Chitta, , and Ahamkara, in our quantum approach will be considered respectively as: com- mon ground, quantum superpositions, observer (quantum collapsing) and measurement outcomes eingvalues,Povm. We suggest that through the continue interactions between these four compo- nents, we are a ble to understand the formation of Ahamkara (Ego). Chitta (by vrittis) is linked to Manas via entanglement. The unsolved problem is the nature of Buddhi component and his right collocation in this process. Moreover, we argue that our approach can be suppor ted by Zeilinger’s interpretations of quantum mechanics. Finally, we will speculate about possible analogy between Chitta and Bohm’s Holomovement.

Keywords: Vedic theory of Mind, quantum superposition, Zeilinger interpretation, Chitta, Holomovement

I. INTRODUCTION experience. Once sensory impressions have been related to I-ness by ahamkara, their ev aluation and The is the oldest school of , resulting decisions are arrived at by buddhi , the for it is the first attempt to harmonize the philosophy of intellect. Chitta is the memory bank of the mind . the through reason. The Samkhya teaches that These memo ries constitute the foundation on which the phenomenal universe is considered as a dynamic the rest of the mind operates. But chitta is not merely a order, an eternal process of unfolding/enfolding , passive instrument. The organiza tion of the new without beginning or end. All has evolved out of an impressions throws up instinctual or primitive urges Uncaused cause which is not consistent with a rational which creates di fferent emotional states. This mental solution. The Samkhya leaves the Uncaused cause complex surrounds the in nermost aspect of undefined as being impossible to be conceived by the consciousness, which is called atman, the self, or intellect. This absolute is beyond time, space and . In our approach, we will analyze first four thought, it is without di fference, attribute and form. entities in detail. The set of entities in fifth True evolution, according to Samkhya system, does component of mind is bey ond the scope of current not exist in the phenomenal world, but only in the chain article. However, concisely, our hypothesis is that of causation from the cosmic substance (prakrti) to the entities Paramatma n is assimilable with the Bohm’s gross elements (mahabhutas). According Kak’s[1] work Implicate Order [2] . This is because this entity is in the Sankhya and the systems take the mind as enfolded form and is the fundamental sub-quantum consisting of five components: dual-aspect unified field; it pervades all Atmans and Prakriti. In the fifth component ( →Atman → 1 Chitta Purush ↔Prakriti → → Jivatman) , the arrow → 2 Manas indicate s that the entity on its right side is ’derivable’ 3 Buddhi from that on its left side and ↔ refer s to bi-directional 4 Ahamkara interaction. Furthermore, Para matman is ’quantized’ in 5 *Paramatman →Atman →Purush ↔ to Atmans, each of which per vades Prakriti. The entity Prakriti →Brahma → Jivatman Atman when it is in excited state with energy is called Purush, which when interacts with un-manifested (un- evolved) Prakriti (vacuum) is called Brahma, whi ch, in Manas is the lower mind which collects sense impres- turn is when embodied (after co-evolution and co - sions. Ahankara (the individual Ego , which feels itself development) in an individual, is called Jivatman [3]. to be a distinct, separate entity) is the sense of I-ness However, this type of successive stepby-step that associates some perceptions to a subjective and derivation seems to be metaphysical-view depen dent personal and appears to be designed for ’dualism from east ern perspective’ (Dvait ) and/or neutral monism (). To make Vedic theory of mind ∗ Electronic address: [email protected] (VTOM) ’independent of’ or ’not committed to’ any † Electronic address: [email protected] metaphysical-view, we might need a minor modification as follows: (Paramatman →ParamPurush/MahaPurush

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Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 403 Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind ↔Prakriti →ParamBrahma →Atman/Jivatman)) . In other words, one can investigate if such modi fication will allow VTOM to be applicable to all views including materialism. For example, in the case of materialism, we have implicitly assumed that ’Paramatman → Param-Purush/MahaPurush ’ plays a role of say perturbation in Prakriti in string theory, which is then eventually ca pable of creating SEs including self (Atman/Jivatman) in humans and animals. In such modification, Para matman when it is in excited state with energy can be called ParamPurush or MahaPurush, which when interacts with un-manifested (un-evolved) Prakriti (vacuum) is called ParamBrahma. Then, long after Big Bang or Big Bounce (perhaps during Cambrian evolutionary ex plosion about 540 millions years ago [4, 5] the mental aspect of 1 ParamBrahma is ’quantized’ in to At mans (also called Jivatmans) by the process of co-evolution, co - development, sensori-motor tuning, and embodiment in an individual. Jivatman is also called self or subjec tive experience of subject [6]. Unfolding or Explicate Order starts when MahaPurush/Purush and Prakriti in teract with each other (or ’Prakriti is infused/joined with FIG.1: Table of correspondences (see DetailsPag.8,Fig.5) Purush’) and ParamBrahma/Brahma starts ’creation’ at the onset of classical Big Bang or quantum Big bounce; for further detail see [7]. Eventually, after a long period of co-evolution and co-development, Brahma is embod ied in an individual subject, which is then called Jivat man. The embodied entity Jivatman interacts with entities Chitta, Manas, Buddhi, an d Ahamkara (the topic of current article). Furthermore, in previous article [29], the empirical data of state was interpreted in terms of various metaphysical views and science, especially with respect to the dual - aspect dual-mode optimal framewor k. In addition, it was argued that there is a need for a new Veda in Vedic science (perhaps, it can be called ”Vigyan Veda”), which is close to science (=Vigyan), such as neuroscience and quantum physics. The Vigyan Veda tries to remove ”the inconsistencies and specula tive hypotheses related to consciousness research from Vedic science that includes ancient four Vedas (, , , and ) ” [29]. In [31] subjective experiences (SEs) are derived from a protoexperience and three g unas (qualities: Sattva, Rajas, and guna) of Vedic science in the dual-aspect-dual mode framework with hypothesis FIG. 2: Our pathway H2 [13] . The current article can be considered another chapter of Vigyan Veda.

1. II. OUR PATHWAY Here, the term ’quantized’ is used metaphorically and needs unpacking because it could be di fferent from say the In order to support our main thesis, we have drawn two ’quantization’ of materialistic classical electromagnetic field in to quantum elec trodynamics to change the description of a pictures. On the basis of the tables 1 and 2 (see physical system from classical to quantum-mechanical. respec tively Fig.1 and Fig 5, pag.8), we have drawn FIG 2. As we see, the role of Chitta is fundamental, it is the common ground. We suggest that Chitta is linked

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Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 404 Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind via entan glement with Manas. Manas is represented by reality is that in quantum mechanics the propertie s of quantum superpositions of phase-entangled thought - material systems, as they are observed in a waves arising from Chitta. According to this view, th e measurement, may not exist before the observation Ahamkara is built time by time through Buddhi’s (measurement process). In the context of Vedic theory 3 choices (i.e., collapse) . According to [8], ”Notice how of Mind means that without Buddhi component the stream of thoughts, [emotions, images, and Chitta is not perceived . We show a simple example impressions] comes from somewhere, and then of quant um superposition. To see how this plays out in recedes back into that same place. This place is Chitta. real physics, consider the quantum superposition: [...] Ahamkara is the sense of ”I-am-ness,” the ψ = ϕ ∑ c ii individual Ego, which feels itself to be a distinct, i separate entity. It provides identity to our functioning, but Ahamkara also creates our feelings of separation, pain, and alienation as well.Ahamkara is the strong in case of simple quantum superposition of two eigen - wave that declares ”I am”.” Ego can have negative states ϕ1, ϕ2, we find the following state of the particle energy (such as in aver sion) or positive energy (such 1 1 2 2 2 before the measurement: ψ = c ϕ + c ϕ , this as Sankalp or energy of determination) [8], . superpo sition of states is localized correspondingly in Concisely, Chitta is contin uously emitting Vrittis in A1 and A2. According to reduc tion postulate the (are thought waves in vedic tradition) toward s Manas system having been previously in the state ψ goes over who acts on them . Thi s process leads to the into one of the states ψ1 and ψ2, with the 2 2 superposition of phase-entangled thought-waves and corresponding probabilities |c1| and |c2| . Thus, subjective experiences (SEs) embedded in neural - before the measurement we do not know where this networks via developmental neural Darwin ism and particle is located; it could be at A1, A2, or both. This sensorimotor interaction and tuning[5, 9–13] as Manas. postulate corresponds to what is observed in real To sum up, we have: measurements, the reduction postulate is accepted as the basis for the quantum-mechanical calculations. In 1 Chitta (the ground) our approach, the Ahamkara component of Vedic 2 Vrittis arise from Chitta (via entanglement) theory of Mind is represented by eigenvalues (or 3 Manas act on them by Buddhi’s choice (collapse) 4 4 Ahamkara is built as quantum measurement Povm) . For example, ’I experience redness of red - outcomes. rose’. The Waves of vrittis (that arise from Chitta) is an infor - IV. ZEILINGER’S INTERPRETATION OF mation from outer world, we will see that this informa - QUANTUM MECHANICS: REALITY AS tion is the same concept utilized in Zeilinger’s INFORMATION interpretation of quantum mechanics. In the last Recently, with the development of quantum informa tion section, we will see that the ground (Chitta) is theory, several scientists have given to the informa tion assimilable to Bohm’s Holomovement which has no a fundamental role in the description of the Nature. space-time structure (our previous work). Quantum information theory has led to new way to look at the foundations of QM, including a greater emphasis on possible role of subjective probability [15] in QM. III. QUANTUM SUPERPOSITION OF THOUGHT Several works claims that the quantum mechanics can WAVES AND SE(S) AS MANAS. be viewed as an information theory. These works states that the description of physical system s in terms As we know, in the s tandard interpretation of quantum ff of in formation and information processing, is the only mechanics, the essential di erence of quantum way to describe physical system. For instance, mechanical concept of reality from usual classical according Bub’s words [16]:

2 I argue that quantum mechanics is funda- According to [9] ”Nature provides seven groups of self-protective mentally a theory about the representatio n energies (rakshaseeya saktiyan: RS) to protect an individual sys tem: and manipulation of information, not a the- desire (), anger (krodha), ego (mada), gree d (lobha), ory about the mechanics of nonclassical attachment (moha), jealousy (eershya), and selfish-love (swarth may prem). Each of these has both positive and negative as pects. waves or particles. The notion of quantum Positive aspects are useful and lead to individual progress, whereas information is to be understood as a new negative aspect lead to su ffering and war when t wo or more people physical primitive. 3 interact as in a family, a society, a nation, or a world. Negative In this article, the term ’theory of Mind’ includes theories of ’my aspects must be sublimated (converted) into , , own mind’ and ’others mind’. and love to minimize su ffering and war and to maximize happiness 4 and peace.” Thus, one could argue that Ah amkara can be unpacked POVM = Positive Operator Valued Measure: in to 7 RS. http://en.wikipedia.org/wiki/POVM

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Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 405 Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind

6 the role of observer, his choice causes the collapse, thus causes Ahamkara. Moreover, we suggest that Zeilinger’s interpretation give us only an apparent Concisely, the information is taken at ontic level. We randomness of measuremen t outcomes but only in the are interested to illustrate Zeilinger’s position as an explicate order. evidence. His thesis is quite simple [17]: V. THE CENTRAL ROLE OF BUDDHI COMPONENT ”The discovery that individual events are ir - reducibly random is probably one of the The central role of Buddhi, is supported by Zeilinger’s most significant findings of the twentieth interpretation of quantum mechanics. The Buddhi com- century, even for single particles, it is not ponent by his continue choices is able to build time by always possible to assign definite time the Ahamkara. In general, the five components of measurement outcomes independently of mind, namely, (i) Chitta, (ii) Manas, (iii) Buddhi, (iv) and prior to the selection of specific Ahamkara, and (v)Paramatman →Atman →Purush measurement apparatus in the specific ↔Prakriti →Brahma → Jivatman or Paramatman → experiment. For this reason, the distinc tion ParamPurush/MahaPurush ↔Prakriti between reality and our knowledge of re - → ParamBrahma → Atman/Jivatman’ are not well de - ality, between reality and information, fined in literature including Rig-Veda, and have cannot be made”. overlap ping meanings/attributes; and various Vedic All these approaches (called quantum theoretic scholars use these terms and their interactions descrip tion of physical systems) start in general from di fferently. For ex ample, see [8]. Chitta, Manas, the as sumption that we live in a world in which there Buddhi, and Ahamkara are not fundamental entities are certain constraints on the acquisition, and lack inherent existence. Therefore, according to representation, and communication of information. , there is no causa tion (Buddhi does not According these ap proaches, the description of cause Ahamkara and vice-versa) and they dependently physical sy stems in terms of information and co-arise [18–20], which is consistent with re-entry information processing, is complemen tary (or the only hypothesis [11, 22, 23]. In other words, they all interact way) to the conventional description of physical system with each other in re -entrant manner for having in terms of the laws of physics. The notion of quantum subjective experiences, thoughts, perception, and information is to be understood as a new physical action. The Vedic theory of mind (VTOM) that includes primitive. The primitive role of the informa tion seems to yoga is an elegant frame work because it appears to be explain, according some authors, the deep nature of independent of various metaphysical views. This physical reality. In this framework, the descrip tion of a means VTOM can be inter preted in terms of quantum state is a description of the informa tion (matter emerges from mind), dual-aspect (mind and possessed by the observer about the system.) matter are two aspects of the same entity), neutral- According to Zeilinger and Brukner [17] the monism ( ∼Advait Vedanta, mind and matter are derived 5 information is the most fundamental notion in quantum from or reduced to a neutral entity), (su bstance) mechanics. Based on this observation they suggest dualism ( ∼Dvait Vedanta: mind and matter are on equal new ideas for a foundational principle for quantum footing and independent of each other but interact with theory. They proposed, that the foundational principle each other via a liaison[21, 24] perhaps via Manas), for quantum theory may be identi fied through the and materialism (mind emerges from matter). For assumption that the most elementary system carries example, the Fig. 3 shows one of the interpreta tions of one bit of information only . Therefore an elementary Vedic theory of Mind: Ahamkara seems to acts as an system can only give a de finite answer in one specific efficient condition for Buddhi, but other conditions 7 measurement. The irreducible randomness of might be involved . On the other hand, Fig. 4a shows in dividual outcomes in other measurements and quantum complementarity are then necessary 6 consequences. Moreover, they a ffirm that the objective How the ’choice’ or ’selection’ is precisely and rigorously made is given in [10] using the dual-aspect-dual-mode optimal framework. randomness of the individual quantum event is a 7 necessity of a description of the world in view of the ”From an eastern perspective, Nagarjuna argued that the real significant influence the observer in quantum causes should have powers as their essential properties and should mechanics has. In other words, the quantum level can have inherent existence, but causality does not have these ffi be considered as subjective because of observer’s attributes. Therefore, he proposes four ’conditions’ (e cient, percept-object, immediate, and dominant conditions) instead of choice . Start ing from these premises the Buddhi causality to explain phenomena in conventional reality: (i) an component assumes efficient condition explains the occurrence of successive events; (ii) an object is the percept-object condition for its perception; 5 (iii) an immediate condition explains the various steps involved According to [14] and [5, 10–13], information can have dual aspect: mental and material.

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Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 406 Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind

FIG. 3: The secondary role of Buddhi component.

FIG. 4: a) The central role of Buddhi: the ego is built through a Buddhi’s choice, b) ”Collapsed, therefore, I am”

VI. CHITTA AS HOLOMOVEMENT another interpretation: Buddhi seems to acts as an effi - cient condition for Ahamkara. One (such as Descartes) The starting point according Bohm [2] is the un - could be tempted to interpret Fig. 3 ”I am, therefore I derstanding of the universe as an unbroken, undivided think”, where the term ”I am” refers to Ahamkara and whole. Every attempt to analyze the whole by breaking the term ’I think’ refers to Buddhi. On the other hand, it into seemingly independent parts is in principle Fig. 4b can be interpreted as ”I think, therefore I am” incomplete and in the last consequence and is doomed (reverse of Descartes’ aphorism). T here, we to fail. Bohm very strongly points out that everything or, emphasize that one should observe caution in the bet ter, the whole is in constant motion, is evolving, and interpretations of VTOM. For example, both that nothing ever is fixed or reaches an ultimate, final interpretations can be derived from this elegant Vedic form. Some of the notions and phrases underlying the theory of Mind and Nagarjuna’s dependent co - processuality in his thinki ng are undivided wholeness in 8 origination . Furthermore, in the above example, one flowing movement or holomovement, the enfolding - could argue that ’I’ or ’true Self’ is Jivatman, ’I-maker’ unfolding universe; he also stresses that knowledge or the ’false self’ is Ahamkara [8], and should be considered as a process ”. In details, the ’thinker’/’decision maker’ is Buddhi. One could further holomovement is a dynamics holistic pulsation in which argue that the term ’Self’ can be referred to Atman[8]/ orders unfold and enfold. This fundamental process is / Brahman/Jivatman depending on the specific not a movement within space-time but rather a context and the framework. One could also argue that process in which ultimately space-time and its all entities (Chitta, Manas, Buddhi, Ahamkara, and contents are created . The following quotation put in Jivatman) interact in re-entrant manner in a neural- evidence the dynamics of space-time creation [30]: network for SEs, thoughts, perception, and action. Further research is needed to make them prec ise and ”One important feature concerning the holo- to link VTOM with the current trend of neuroscience. movement is that i t is not described in space-time but from it space-time is to be abstracted . Thus we no longer start with an a priori space-time manifold in order to dis- in a phenomena; (iv) a dominant condition is the purpose for cuss physics; rather we construct space- which an action is undertaken”.[20] 8 time from the underly ing process. Is not, as Historically, Vedic science was opposed by atheists Buddhism Wheeler and Hawking suggests, a progres- (Nagarjuna was Buddhist philosopher), Jainism, and materialists sion for the continuum via fluctuations to the Lokˆayata (or Cˆarvˆaka: http://en.wikipedia.org/wiki/Lokayata).

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Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 407 Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind space-time foam: rather it is the simplicial dual-aspect dual-mode framework. description of the relative invariant features of the holomovement that become the foam from which the continuous space-time is ab- VIII. COMMENTARIES stracted. Thus lo cality is no longer a primary concept but is also abstracted so that quan- According to Chandrasekar (personal communication tum non-local correlations could be in June 2010), ”I find that your article on vedic theory of explained as remnant of the basic mind uses di fferent understanding from Samkhya, All five entities Chitta, Manas, Buddhi, Ahamkara, and Yoga, Buddhism and Advaita. I personally feel that this ff ’Paramatman →Atman →Purush ↔Prakriti →Brahma way of taking di erent standpoints is tricky and trou - blesome. For example, Samkhya talks only of Purusha → → Jivatman or ‘Paramatman’ ParamPurush/ and Prakrti (note: it does not talk of parabrahman). MahaPurush →Prakriti →ParamBrahma →Atman/ Advaita talk s of Atman and Brahman. Buddhism denies ‘Jivatman’ are as similable with Bohm’s Implicate permanence of soul. Hence I say that a combination of and Explicate order at various levels and the the understanding of these four philosophical schools holomovement framework [2]. For example, the might be tricky. Regarding Descartes I think therefor I entities Paramatman →Atman → Purush ↔Prakriti can am. Please be informed of the Existentialist, Soren be considered equivalent to Bohm’s enfolded Kierkegaard, who philosophized in the way you have Implicate Order, whereas Brahma, Jivatman, Chitta, projected this statement as I am therefore I think Manas, Buddhi, and Ahamkara can be considered as (Kierkegaard also refutes Descartes position with this unfo lded Explicate Order at various levels. For statement to establish his existentialist position.” example, Chitta is assimilable with the holomove ment that does not have the structure of space-time; the Response: We agree with Chandrasekar that the re are holomovement (via entanglement) unfolds and enfolds di fferences between Samkhya, Yoga, Buddhism and via space-time; in the same way Chitta unfolds and Advaita and each of them has problems. There fore, we enf olds (via entanglement) with Manas, which follow the dual-aspect-dual-mode PE-SE framework[5, represent the Explicate Order of Vedic theory of Mind. 10] that is optimal (which has the least number of VII. CONCLUSION problems) and is close to Trika-Kashmir-Shaiv ism, where is the mental aspect and Shakti is the To sum up, at sub-quantum fundamental level, physical aspect of the same entity[31]. both Vedic theory of mind and Bohm’s Imp li - cate/Explicate Order can be interpreted as similar . One could argue that the latter might be derived from the former to the some extent. Both are elegant A. Acknowledgments frameworks because they can be interpreted as inde - pendent of metaphysical views, even though Bohm RLPV was partly supported by VP-Research Foun - was clearly dual -aspect philosopher [10] and a great dation Trust and Vision Research Institute research physi cist. Furthermore, at quantum and classical level, Fund. Authors would like to thank anonymous re - Vedic theory of mind can be interpreted in terms of viewers for their critical comments, suggestions, and global workspace framework [25], neural Darwinism grammatical corrections and Arya Putra for personal and reentrant processing [11, 22, 23], and of course communication. RLPV is also a ffiliated with Dristi the dualaspect dual-mode framework [5, 9–13]. One Anusandhana Sansthana, A-60 Umed Park, Sola could argue that it would be the di fficult to fit Road, Ahmedabad-61, Gujrat, India; Dristi contemporary materialistic reduct ionistic neuroscience Anusandhana Sansthana, c/o NiceTech Computer framework with non-reductionistic wholeness. Education Insti tute, Pendra, Bilaspur, C.G. 495119, However, the boundary between both frameworks India; and Dristi Anusandhana Sansthana, Sai Niwas, might melt as consciousness and neuroscience East of Mandir, Betiahata, Gorakhpur, U.P. researches progress, say, by extending materialism to 273001 India. physicalism (= materialism + SEs) via

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Vision Research Institute: Living Vision and http://sites.google.com/site/rlpvimal/ Home/meanings- Consciousness Research, 1(1), Available at Vimal.pdf. http://sites.google.com/site/rlpvimal/Home/VimalNecessary- [27] Rao, K. R. (1998). TWO FACES OF CONSCIOUS- Ingredients-Conciousness-LVCR-2009-II.pdf. NESS: A Look at Eastern and Western Perspectives. Journal [12] Vimal, R. L. P. (2009g). Subjective Experience Aspect of of Consciousness Studies, 5(3), 309-327. Consciousness Part I -Integration of Classical, Quantum, and [28] Rao, K. R. (2005). Perception, Cognition and Conscious- Subquantum Concepts. NeuroQuantology, 7(3), 390-410. ness in Classical Hindu Psychology. Journal of Conscious- Available at http://sites.google.com/site/rlpvimal/Home/PE - ness Studies, 12(3), 3-30. SESQ-Vimal-LVCR-2009-III.pdf. [29] Vimal, R. L. P. (2009c). Interpretation of Empirical Data [13] Vimal, R. L. P. (2009h). Subjective Experience As pect of of Samadhi State and the Dual-Aspect Dual-Mode Optimal Consciousness Part II: Integration of Classical and Quantum Framework. Vision Research Institute: Living Vision and Concepts for Emergence Hypothesis. NeuroQuantology, Consciousness Research, 2(3), Available at 7(3), 411-434. Available at http://sites.google.com/site/rlpvimal/Home/ Vimal-Samadhi- http://sites.google.com/site/rlpvimal/Home/PE-SE- LVCR-2009-III.I.pdf. Emergence-Vimal-LVCR-2009-IV.pdf. [30] Hiley, B.J. Peat, F.D. (Eds) (1987) Quantum Implica- tions (London, Routledge Kegan Paul). [14] Chalmers, D. J. (2003). Consciousness and its Place in [31] Vimal, R. L. P. (2009a). Derivation of Subjective Nature. In S. Stich F. Warfield (Eds.), Blackwell Guide to Experiences from a Proto-experience and three Gunas in the Philosophy of Mind: Blackwell. Also in (D. Chalmers, ed) Dual-Aspect-Dual-Mode Framework. Vision Research Consciousness and its Place in Nature (Oxford University Institute: Living Vision and Consciousness Research, 2(4), Press, 2002) Available at http://sites.google.com/site/rlpvimal/Home/2009 - [15] Fuchs, C. Quantum Mechanics as Quantum Information Vimal-Guna-LVCR-II(iv)-I.pdf (and only a little more); arXiv:quant-ph/0205039v1 (2002) [16] Bub J., Quantum mechanics is about quantum information,Foundations of Physics, Festschrift issue (2004)

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Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 409 Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind

FIG. 5: Table of correspondences in details : (1)See also[10] for Bohm’s Implicate/Explicate order and holomovement. (2)There are many meanings (or aspec ts) attributed to the term ’consciousness’, such as ’pure conscious ness’, ’subjective experiences’, (multidimensional) physi- cal/neurobiological processes, and so on. Further details are given in[26]. See also[27, 28]. For the interpretation of empir- ical data of samadhi state, see[29]. (3)”Unus mundus, lit. ”One world”, is a term which refers to the concept of an underlying unified real ity from which everything emerges and returns to” (http://en.wikipedia.org/wiki/Unus.mundus).

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ISSN: 2153-8212 Journal of Consciousness Exploration & Research www.JCER.com Published by QuantumDream, Inc.