Higher-order Consciousness Research Articles

J. T. Fraser and the Temporal Texture of Narrative, an Intersection of Disciplines

Abstract This paper tracks the intersection of three disciplinary areas: J. T. Fraser’s theory of time as nested temporalities, M. A. K. Halliday’s systemic functional linguistics, and English literary history. Narrative theorists claim that narrative is a use of language that organizes the human understanding of time. However, narrative is not limited to only one temporality but can include the multiple temporalities that appear in Fraser’s model. This approach repudiates studies of narrative, such as those in the structuralist tradition of dual discourse and story, which assume “time” has a singular meaning equivalent to Fraser’s “biotemporality.” Each temporality can be associated with a different type of coherent story, and thus the one narrative can weave together stories with different temporalities, its “temporal texture.” Fraser and Halliday both recognize Gerald Edelman’s dual model of the brain and the emergence of language through the evolution of the human brain from “primary consciousness” to “higher-order consciousness.” Language evolves in the “human umwelt” of everyday experience of material, mental and social worlds in the gravitational context of this earth. Thus pre-twentieth century narratives, with various textures, tell stories of Fraser’s temporalities of human earthly experience. Fraser’s model also describes the “unearthly temporalities” that, from the twentieth century, modern science and technology have added to human understanding, producing what he calls the “extended human umwelt.” The twentieth century narratives of modernism and postmodernism may include these temporalities in their texture. However, the digital culture of the twenty-first century already reshapes the human umwelt; the paper ends with some speculation on changes in organization of temporal meaning in the evolving context.

New Frontiers of Human Wisdom: Information, Communication and Consciousness Empowered Decision-Making under the Broader Realm of Reality

History of human creative and innovative pursuits is, at times, highlighted with instances of some most intellectually accomplished minds’ biggest regrets about their own intuitive wisdom and scientific discoveries ultimately proving to be unwarranted during some future course of modern observations and scientific developments. Most notable of all is Albert Einstein’s self-admitted, suppressing his own intuitive conviction, the so-called ‘Greatest blunder ever made in life’ in 1917 about his failure to accept the validation of his own equations of the ‘cosmological constant’ (usually denoted by the Greek capital letter lambda: Λ) in his original field equations of general relativity, which ultimately turned out to be in fact quite consistent with current observations in view of the fundamental role that this cosmological constant now appears to be playing in the modern cosmology and closely associated to the concepts of dark energy and quintessence. This instance reinforces the very deep-rooted, fundamental, and the pioneering role played by intuitive consciousness as a guiding instinct or force in a majority of pure creative enterprises and pursuits that humans have been engaged with since time immemorial. In this context, the present chapter including sub-chapters aims at presenting a dossier of concepts and applications of Information, Communication, and Consciousness Science going beyond conventional human and materialistic endeavors of present-day society. It entails and invokes a systemic holistic perspective towards resolving many issues and challenges that the global society is currently up fronted with. A systems perspective of cognitive consciousness holds that cognition can be explained by means of a continuous dynamic system in which all the elements are interrelated. The domain or system of cognitive consciousness can be hypothesized to be one such system where numbers of endogenous and exogenous variables have dynamic interplay impacting the physiology, minds, and meditations of individuals and Consciousness practitioners. Hence, understanding the non-linearity of this form of evolutionary Cognitive-Physical-Psychological dynamic system should be paramount. In the same manner, Quantum consciousness can be understood as a Neuronal-Spiritual phenomenon that is inseparably associated and in communion with the dynamic Genetic-physical existence of a human being. Probing further deep also reveals a unique phenomenon of Super causality as a sum total of all creational causalities and retro-causalities. It can be said that Complex dynamical systems are neither completely rigid nor fully random; instead, they display a unique balance of ‘integration’, cohesion, and robustness at the global level and at the same time, differentiation and multiple realizability at the component levels. Hence, in the domain of consciousness too, we see causation, in which upstream determinants at the higher-order consciousness (Spiritual) levels influence and regulate events at lower levels of human cognitive consciousness. It was only as a result of cutting edge physics, particularly Quantum Physics, the very fundamentals of all existence (perceived) so far that has confirmed again and again that Consciousness is in fact the very ground of Being. There is nothing else apart from Consciousness, from which arises mind as does matter. Physicists, of late, have also come to realize that the universe is interconnected in much subtler ways than had once thought. In quantum physics, the observer and the observed can no longer be separated and the whole is more fundamental than the part. According to this view, consciousness imposes downward causation. In other words, our free will is real as intention.

Are insects sentient?

I comment on the methodology used by Klein & Barron for dealing with the question of insect sentience and I briefly make a proposal of my own. Once it is granted that insects are sentient, a further question arises: which insects are subject to which states of sentience? Do insects feel pain, for example? If so, which ones? On the further question, I note, Klein & Barron have nothing to say.

Metacognitive mechanisms underlying lucid dreaming.

Lucid dreaming is a state of awareness that one is dreaming, without leaving the sleep state. Dream reports show that self-reflection and volitional control are more pronounced in lucid compared with nonlucid dreams. Mostly on these grounds, lucid dreaming has been associated with metacognition. However, the link to lucid dreaming at the neural level has not yet been explored. We sought for relationships between the neural correlates of lucid dreaming and thought monitoring. Human participants completed a questionnaire assessing lucid dreaming ability, and underwent structural and functional MRI. We split participants based on their reported dream lucidity. Participants in the high-lucidity group showed greater gray matter volume in the frontopolar cortex (BA9/10) compared with those in the low-lucidity group. Further, differences in brain structure were mirrored by differences in brain function. The BA9/10 regions identified through structural analyses showed increases in blood oxygen level-dependent signal during thought monitoring in both groups, and more strongly in the high-lucidity group. Our results reveal shared neural systems between lucid dreaming and metacognitive function, in particular in the domain of thought monitoring. This finding contributes to our understanding of the mechanisms enabling higher-order consciousness in dreams.

Induction of self awareness in dreams through frontal low current stimulation of gamma activity.

Recent findings link fronto-temporal gamma electroencephalographic (EEG) activity to conscious awareness in dreams, but a causal relationship has not yet been established. We found that current stimulation in the lower gamma band during REM sleep influences ongoing brain activity and induces self-reflective awareness in dreams. Other stimulation frequencies were not effective, suggesting that higher order consciousness is indeed related to synchronous oscillations around 25 and 40 Hz.

The Emergence of Primary Anoetic Consciousness in Episodic Memory

Based on an interdisciplinary perspective, we discuss how primary-process, anoetic forms of consciousness emerge into higher forms of awareness such as knowledge-based episodic knowing and self-aware forms of higher-order consciousness like autonoetic awareness. Anoetic consciousness is defined as the rudimentary state of affective, homeostatic, and sensory-perceptual mental experiences. It can be considered as the autonomic flow of primary-process phenomenal experiences that reflects a fundamental form of first-person “self-experience,” a vastly underestimated primary form of phenomenal consciousness. We argue that this anoetic form of evolutionarily refined consciousness constitutes a critical antecedent that is foundational for all forms of knowledge acquisition via learning and memory, giving rise to a knowledge-based, or noetic, consciousness as well as higher forms of “awareness” or “knowing consciousness” that permits “time-travel” in the brain-mind. We summarize the conceptual advantages of such a multi-tiered neuroevolutionary approach to psychological issues, namely from genetically controlled primary (affective) and secondary (learning and memory), to higher tertiary (developmentally emergent) brain-mind processes, along with suggestions about how affective experiences become more cognitive and object-oriented, allowing the developmental creation of more subtle higher mental processes such as episodic memory which allows the possibility of autonoetic consciousness, namely looking forward and backward at one’s life and its possibilities within the “mind’s eye.”

The sense of the spirit as a form of conversation

Experiential evidence suggests that the main features of spiritual experience are euphoria, and a feeling of the expansion and unification of consciousness. A way towards understanding this state and how it might arise comes from a consideration of a state in which these features are lacking. Such a state is borderline personality disorder, central to which is a “painful incoherence” that is not merely “psychological” but can be demonstrated neurophysiologically. The phenomena of the borderline syndrome can be understood as failure of proper maturation of the experience of “self,” conceived as higher order consciousness in a notional hierarchy of consciousness. Spiritual experience is understood as a state “larger than self.” Since both the achievement of a sense of the spirit and recovery from borderline personality disorder (BPD) involve an ascent in a hierarchy of consciousness, they may have a common basis. The approach to the development of self is derived from developmental observations which suggest that it depends upon a particular form of conversation, the first form of which is shown in the first months of life as a proto-conversation. It has the characteristics of an analogical relatedness. Symbolic play arising at the second year of life, shows a partial internalization of this relatedness. Symbolic play is accompanied by a quasi-inner conversation with an illusory other who is both self and the mothering figure. It is suggested that this is the embryonic form of the “conversations” of mystics in communion with self and God.

The Origin of Consciousness

This paper introduces the background to the debate addressed by the papers of this Special Issue of Pragmatics & Cognition. Starting with a definition of consciousness it traces some ways in which the term is applied; from clinical medicine, where it relates somewhat crudely to responsiveness to external stimuli, to more cognitive and philosophical aspects such as higher order consciousness and its content. It then discusses the relation of consciousness to brain anatomy, the neural correlates of consciousness, and its possible evolution. In the meeting which forms the basis for Frith’s core paper, Christof Koch also made important contributions, here précised. A discussion of the origins of consciousness in relation to the top-down and bottom-up models brought to the fore follows suit.

A Proposal for a Decade of the Mind Initiative

A deep scientific understanding of how the mind perceives, thinks, and acts is within our grasp. Such an understanding will have a revolutionary impact on national interests in science, medicine, economic growth, security, and well-being. It is our belief that paradigm-shifting progress can be made now by establishing a major national research initiative called “The Decade of the Mind.” A Decade of the Mind initiative would build on progress of the recent Decade of the Brain (1990-99), which dramatically increased the visibility of neuroscience ([1][1]). Unlike the Decade of the Brain, which focused on neuroscience and clinical applications, the Decade of the Mind initiative, by necessity, should be transdisciplinary and multi-agency in its approach. Success will require research that reaches across disparate fields such as cognitive science, medicine, neuroscience, psychology, mathematics, engineering, and computer science. Additional important insights will need to come from areas as diverse as systems biology, cultural anthropology, social science, robotics, and automation technology. For these reasons, we believe a Decade of the Mind initiative should focus on four broad, but intertwined areas (see figure). ![Figure][2] Decade of the Mind. A multidisciplinary initiative to understand the mechanisms of the mind. 1) Healing and protecting the mind. Disorders of the mind affect more than 50 million Americans annually at costs exceeding $400 billion ([2][3]). It is our obligation as scientists and health care workers to address these social, personal, and economic burdens on our society. 2) Understanding the mind. Although much progress has been achieved recently in brain research, a fundamental understanding of how the brain gives rise to the mind is still lacking. Knowledge of the mind's inner workings will require new tools that can deeply probe mental processes. Research should be encouraged on aspects of the mind believed to be uniquely human, such as the notion of self, rational thought processes, theory of mind, language, and higher order consciousness. 3) Enriching the mind. A better understanding of the mind will enrich our lives by improving our education system at all levels, treating mental illnesses and addictions, extending the mind to new skills, and educating the general public on legal and ethical issues involving the brain and the mind. 4) Modeling the mind. Combining theoretical and computational methodologies with empirical findings will be crucial for healing, understanding, and enriching the mind. Large-scale brain modeling efforts will predict and diagnose disorders, test treatments for diseases, explain brain and mind phenomena, spur development of novel computing architectures, and enable the construction of intelligent machines. Why is a national Decade of the Mind initiative necessary now? First, rapid technological and biomedical progress of recent years make the present time ripe for breakthroughs in the study of the mind. Second, success in this endeavor will have broad and dramatic impacts on the economy, national security, and our social well-being. Finally, to achieve success, a major investment in research and development will be required, with a time horizon on the order of 10 years. A Decade of the Mind initiative could achieve these goals and improve our lives and our children's lives in ways we cannot now conceive. 1. 1.[↵][4]1. E. G. Jones, 2. L. M. Mendell , Science 284, 739 (1999). [OpenUrl][5][CrossRef][6][PubMed][7][Web of Science][8] 2. 2.[↵][9]1. J. Carey , Ed. Brain Facts: A Primer on the Brain and Nervous System (Society for Neuroscience, Washington, DC, 2006). 3. 3.The authors represent the steering committee for the Decade of the Mind initiative. A Decade of the Mind Symposium was held on 21 to 22 May 2007 at The Krasnow Institute for Advanced Study at George Mason University in Fairfax, VA, where many of the issues contained in this Letter were originally discussed. [1]: #ref-1 [2]: pending:yes [3]: #ref-2 [4]: #xref-ref-1-1 View reference 1. in text [5]: {openurl}?query=rft.jtitle%253DScience%26rft.stitle%253DScience%26rft.aulast%253DJones%26rft.auinit1%253DE.%2BG.%26rft.volume%253D284%26rft.issue%253D5415%26rft.spage%253D739%26rft.epage%253D739%26rft.atitle%253DAssessing%2Bthe%2BDecade%2Bof%2Bthe%2BBrain%26rft_id%253Dinfo%253Adoi%252F10.1126%252Fscience.284.5415.739%26rft_id%253Dinfo%253Apmid%252F10336393%26rft.genre%253Darticle%26rft_val_fmt%253Dinfo%253Aofi%252Ffmt%253Akev%253Amtx%253Ajournal%26ctx_ver%253DZ39.88-2004%26url_ver%253DZ39.88-2004%26url_ctx_fmt%253Dinfo%253Aofi%252Ffmt%253Akev%253Amtx%253Actx [6]: /lookup/external-ref?access_num=10.1126/science.284.5415.739&link_type=DOI [7]: /lookup/external-ref?access_num=10336393&link_type=MED&atom=%2Fsci%2F317%2F5843%2F1321.2.atom [8]: /lookup/external-ref?access_num=000080056200014&link_type=ISI [9]: #xref-ref-2-1 View reference 2. in text

The Right Hemisphere and the Dark Side of Consciousness

Self-awareness and Theory of Mind comprise the main elements of higher-order consciousness. In attempting to localize these abilities, it appears that regions of the right hemisphere including fronto-temporal regions are capable of sustaining a sense of self-awareness. The right hemisphere appears dominant for tasks involving Theory of Mind as well as deception, which may be important for understanding the brain and laterality in terms of evolution. These findings are critical for our understanding of hemispheric differences in terms of higher-order consciousness.

Wider than the sky The phenomenal gift of consciousness

Wider than the sky The phenomenal gift of consciousness

Is there more than one source for the temporal binding factor for human consciousness?

If the emergence of higher order consciousness is produced by transcerebral electromagnetic processes recreated every 20 msec. to 25 msec., then any frequency band in addition to the 40-Hz range could serve as a binding factor for this process. Second order differences or "derivatives," obtained by lagging differences in real time between adjacent frequency integers, indicate that 20 msec. to 25 msec. intervals could be continuously recreated by shifts in frequency within approximately 6.3 and 7.8 Hz. Higher order differences indicate that variations within very narrow band widths between 5 Hz and 6 Hz would generate continuous recreations of 20-msec. to 25-msec. intervals.

Neural networks for consciousness

The paper outlines a three-stage neural network model for (i) the emergence of consciousness at its lowest level of phenomenal experience, (ii) the development of actions on the emerged conscious activity so as to generate higher-order consciousness. In the model, the lower first stage involves modules transforming inputs into various codes. It is only at the second level that further modules are activated in a manner which brings about the emergence of phenomenal awareness. The evidence in support of the initial two-stage model is briefly summarised. The two-stage model is then developed by means of a detailed neural framework which allows analysis of the extended duration of activity in posterior working memory sites. The third stage is then described in terms of known neural structures in the frontal lobes, and the manner they might support the creation of higher consciousness is briefly presented.

Consciousness

A brief review of some current views of consciousness is provided. Edelman's view of there being both ‘primary consciousness’ and ‘higher order consciousness’ is supported. The basis for the clinical view that primary consciousness is the result of the dynamic interaction between the cerebral cortex and the brainstem reticular activating system is presented. It is suggested that an audacious theoretical breakthrough is needed in order to advance our understanding of this complex and fascinating problem.