Since Max Planck published
in 1900, the laws of thermal
radiation and Niels Bohr said
it was impossible to use,
in the same physical phenomenon, a
description in time and space of
momentum conservation laws and energy,
the Universe no longer the same.
He opened the human mind to the
perception of many ways of
understanding reality, demanding
full restructuring concepts.
They have not put forward the
Albert Einstein attempts to
frame or limit the known
universe to a single principle,
for the human mind wanted to
expand beyond established limits.
The mechanistic logic
had its days numbered.
The regarded dissent in the early
days of quantum physics was only
one of numerous divergences in
science, which is far from unanimous.
It is not about quantum physics,
but about the philosophy that you
can do from the ruminations of
their theoretical formulations.
These ideas, speculations and theories.
Not introduce complicated
mathematical formulas or scientific
experiments, but ideas and principles
to support the reader reflections.
So my look will be
philosophical, psychological and
spiritualist, whose considerations
are non-physical order.
I do not, I believe it may not be
possible, support me only in quantum
physics, because science has reshaped
its numerous theories times.
I just want to make it clear to myself that
recent discoveries in the scientific field,
particularly in quantum
physics suggest a staging
of the psyche to new
perceptions of reality.
The limits of human thought are
still conditioned to the classical
interpretations of reality, according to
exclusively materialistic assumptions.
However, coming from a mechanistic
and deterministic materialism,
contrary to reality today
observed in what matter itself.
Even the macrocosmic world is portrayed and
thought second classical ideas, outdated.
The Quantum Process Awareness
The fact that we can not answer
the above questions leads us
to try, somehow, to elucidate
the experience called life.
Thus, man is free enough to
organize his experience as watches.
One way to think of this experience
led me to the idea that if reality is
not ready and our eye on it enables new
organizations of the same, that is,
if we can say that the mind creates reality,
then perhaps it is also possible to
build a model that give this experience a
sense, an order, a proper functioning.
However this model has not
yet been discovered (or
invented) by physical
(currently considered quantum),
while natural science, that is, the latter
could not yet create (or even imagine)
an atomic model that meets the new studies
relating consciousness within fact,
taking into account the valuation
of a science is much more related
to what it can produce again (although
this again is not a concept)
than what it already has as know
- why not say last "truth".
Life events have a synchronic relationship.
This relationship consists of a subject
experiencing its subjective and timeless
experience, and an object
apparently physically
manifest by a consciousness
that observes.
In this relationship the guy
needs briefly identify with
awareness for, from there, to
relate to the perceived object.
However, this relationship does
not go away or a pole or the
other, because in the event duration
(this perceived by intuition)
both the subject and the object participate
simultaneously in the event, that is,
the event is a result of the
collapse of the consciousness notes
and the seizure of a possibility
(among many) of reality.
Causality would then be
in understanding the
relationship of the events
as cause and effect,
and it is still limited to explain non-causal
relations, which he called synchronicity.
Such a concept would be the
fourth condition a priori of
experience (the other three are
space, time and causality),
and these concepts
formulated by born chances
of discriminating
activity of the conscious
mind where the necessary coordinates to
describe the moving bodies of behavior
that are therefore
essentially psychic origin.
Thus, synchronicity may be regarded as a
"special case of a non-causal regularity,
a principle priority order in which the
events are related in a meaningful way,
i.e. the facts would relation
to each other not only
by connections causal to
which they are subjected -
the coordinates of time and space can
encompass - but also connections
endowed with significance for the
development of consciousness,
which circumscribes itself our moral,
psychological and spiritual dimensions.
For Jung, this meant that the mental
world of meaning and intention
was not played at random in the
universe - as a cosmic orphan -
but he, along with the world of life
and matter, forming a single cosmos.
In this sense, the mind would
then be a picture of this
cosmic order, as part of the
operation of the laws of nature.
However,I see no other recourse than to own
consciousness, a consciousness that goes
back to your process and participate in
reality as much as the reality part of it.
In this sense, consciousness
can be perceived
in different Cosmos levels
of an organization,
which led me to think of seven categories (or
"sets") ranging from macro to Microcosm.
Thus, the first category in
which consciousness would
be recognized would be the
entire living organism:
our body system (where usually we
stand, that is, our consciousness
perceives egocentrically as a participant
of the matter in its entirety
and it is precisely the reflexive
attitude ego while not belonging to
that body assembly that enables the
development of consciousness);
the second category is the "set" of bodies;
the third the "set" of tissues;
the fourth the "set" of cells;
the fifth the "set" of molecules;
the sixth the "set" of atoms;
and the seventh category is the
"set" of subatomic particles.
However, it is worth doing a caveat:
it is precisely the loss of this overall
view that enables extreme sharpness,
clarity and certainty of the dynamics
of Cosmos (general laws of nature).
In fact, I used the word
"set" more to delineate
the boundaries of each
class and the design
as universal in its
peculiarities than to
define them as a separate
all the other parts.
It justifies the use of the word in quotes.
CONSCIENCE
Once the consciousness
begins to be recognized as a
participant of the "set"
of subatomic particles,
as I see it now belongs
to the operation of
the cosmos, the universe
of the organization.
But how it works this whole ordered?
It is now admitting that consciousness
belongs to the "set" of subatomic
particles, we turn to physics to
help us understand this dynamic.
Currently quantum physics,
although it has not
reached the image of
an atomic model that
explains the functioning of the Universe
from the Heisenberg uncertainty principle -
which need not be the electron appears as a
particle or as a wave - continues to adopt
stationary states constituting the electron
orbit levels, K, L, M, N, O, P and Q.
According to Heidegger, consciousness
- as a phenomenon - is born of
the dynamic and embodiments of the
whole of reality and any real.
It is processed in the
operating year that man holds
in his temporality, that is,
in its historical time.
The being can not be
without their own
spatial and temporal
conditions to exercise.
It is only because this is also the reality
is taking place, that is in the process.
Since consciousness uses a phenomenology,
as stated above, it now participates
in the "set" of subatomic particles that
pass through these stationary states,
aiming to identify the existence
of energy nodes (or complex)
to dissolve them to allow the
natural flow of psychic energy.
For a consciousness that is expressed
in the temporality of existence,
the need for their development only
arises when a tangle of emotions,
with all its energy potential,
breaks his conscience leading man
to think about themselves and their
relationship with the world.
The range of a new quantum level
occurs in that the man maintains
the tension caused by the
presence of these affections.
The more energy is charged, i.e.,
the more dynamic quanta are
acting in tension relationship
with other dynamic quanta,
the greater the probability
of realizing the quantum
jump to a more advanced
level of consciousness.
It could be better understood
by the tension between
conscious and unconscious
present in Jungian theory.
There is a movement toward a
dialectical understanding of the two,
e.g., of a consciousness in which
the unconscious predominates,
as well as a consciousness in
which the self-consciousness
prevails, that is, an
awareness so broad
that it encompasses both
self-awareness and the
unconscious (as possibility
realization of being).
Thus, the so-called "unconscious" is
always aware of the unconscious itself.
But for Hegel this dialectical
tension from a set of forces - as a
conflict between thesis and antithesis,
resulting in a synthesis -
not was named the conflict
between emotions, which
in turn appears in the
writings of Nietzsche.
When there is a man in touch with his
emotions, understanding the nature of
these enables a path that was once
represented by a transcendent function.
The transcendent function
results from the
union of conscious and
unconscious contents.
In other words: a man who is
aware of the unconscious nature
of his affections can connect
to his computer center,
in that it presents itself
as a result of an ongoing
effort of awareness of
emotions running through him.
Then, seeing his affections clash
in a game of forces, the individual
begins to have freedom of choice
that will sustain its action.
Hence, the action taken affects
others and also the individual.
By feedback from the social environment
of his action, in reality, the individual
begins to be aware of the positive
relationship between affection "command"
(one who acts on all others)
and the environment.
As a laboratory, it is necessary
to value (assess, interpret)
the affections consistently
present in every situation.
When it reaches this level of
compliance, the individual can
sustain the actions in this
"great" found within themselves:
the place Nietzsche called the
"pathos" of the distance (in this
context the word has the meaning
of "the right dosage of passion").
In it, the individual
remains as those who
hold the painful clash
between the unconscious
feelings and consciousness that tends to
receive them in the process of transformation.
So I can understand that this
ongoing effort of the conflicting
support is what constitutes
the transcendent function:
to sustain the image
(symbol) through the memory
- constant remembrance
so that it can establish
itself as affection (how
much dynamic) - and support
the rational will to
interpret its meaning.
I understand that the
"tip" is the meeting of
consciousness with the
unconscious when they cease
all polarities and
constellates the union of
opposites, the masculine
and feminine principles.
The way they are presented
is related to the modes of
presentation of the neutrino
- or "little neutral one" -:
three jokingly called types of "flavors"
(the electron neutrino, the muon and
tau), which do not yet have theirs
operating understood by physical science,
but in my view correspond to the
momentum of the mentioned principles,
with vector addition corresponding
to the transcendent function,
a principle that can not be caused by any
other, to be himself because of his own).
I think that physical science should also
take into consideration the possible
existence of a fourth type of neutrino
- called the sterile neutrino -
which would give more meaning to the
dynamics of principles, because for me the
understanding of how this could only be given
by the presence of the fourth principle:
that for which man is
destined, that is, an
equivalent principle to
man's existence purpose.
Briefly, porting to a two-dimensional
graph, we can understand the C
axis (consciousness) and correspond
to a pressure of interpretation
and the shaft I (unconscious)
as corresponding
to a "host" of the
originating images.
If every thought carries an affection, as
Nietzsche wrote, so every time there is an
effort to think this
thought will be provided
with a composed image
of affective density.
Let us look to the realization that these
axes represent an initial conflict
of the ego, as corresponds to a first
step of the process of individuation.
The EGO
The Ego is a given compound, first
formed by a general perception of
our body and existence, and
following, the records of our memory.
We all have a particular
idea we have already
existed, that is, of our
time in past lives;
all we accumulated a
long series of memories.
These two factors are the main
components of the Ego, which
enable us to consider it as
a complex of psychic facts.
The force of attraction of this
complex is dominant as a magnet:
it is he who draws the
unconscious contents, that
obscure region about
which nothing is known.
It also calls itself the
outside impressions
that become aware
of their contact.
If there is no such contact, such
feelings remain unconscious.
The Ego is the center of
our attention and our
desires and the essential
core of consciousness.
The art of consciously guide the psyche to
the authentic experience, i.e., "religious
experience", suggests an accurate observance
of coming from the unconscious images.
However, for such images can
reach the consciousness of the
most reliable as possible, it
is necessary that the ego -
personality potential of the
unit that mediates internal
and external world - is in
full compliance with them.
Not just the existence of an ego
that makes dialogue between
consciousness and the unconscious,
but also an ego that,
in continuous self-knowledge,
ongoing discovery of selfhood
can be the only vehicle of
images to be originating.
Thus, the dialogue between the unconscious
and consciousness would give much
for an imagistic flow than by analytical
interpretation held by the intellect.
Conduct based on this
compliance provides the
experience of "religere"
(careful observation of
yourself) in a more
ontological sense that the
"religare" (rewire,
together, make the join).
However, the task of returning the
eyes to its process, when the
contemporary world stimulates
the sale of consumer society -
and where the evils of that are
no more than a set of own evils -
lies too troublesome for individuals
immersed in this constituency.
I often say that not guided by
values, beliefs and conventions
is an act of courage, is a
"say yes" to life Nietzschean.
But as the soul is "religious
naturaliter" - that is, it has by its
very nature a reconnection function
with his computer center -
the man fits this experience "relegere"
(collect, understand, revisit, re-read).
He may deny the religious experience.
However, this "no" will also be driven by
their desire to self-realization and, given
the overwhelming power of the unconscious,
nothing would be left to be said for it.
His will never override
the power of the Self.
The ego-self axis is initially necessary
to have the ego to move through the levels
of consciousness, as if he, himself, constituted
as a transition vehicle to the Self.
Here arises, however, an obstacle.
Once the ego is recognized, it is necessary
to follow up his - what Hegel is understood
as "look philosopher" - as if you took someone's
arm and we took to a particular place.
Thus, the philosopher
must load the ego (as if
it was him, but with the
awareness that this
attitude - this
pseudo-identification - is needed
only to start the process)
to go all the way.
As I stated earlier, now
the obstacle is how the
philosopher position the
ego, and this factor
is critical, since from
there will be a set-it
spiral path to be followed
by consciousness.
In this sense the philosopher,
while ego must prostrating in
respect of the conflict between
consciousness and the unconscious,
not identified either as subject
or as an object of knowledge, but
sustaining the dialectic tension
caused conflict between them.
This conflict between consciousness
and the unconscious is
nothing but the battle of what
Nietzsche, in 1888 posthumously,
called "quanta dynamic tension in a
relationship with all other dynamic quanta.
It turns out that currently
conceive of consciousness we
have as the last resort for
our understanding of reality.
We left her and her return as if it
were the only instrument (completed
in itself) that we, or rather as if
we were to have it in its entirety.
Assuming that our time is free of
spirituality - which to me seems
visible - it makes sense to shut us
in the current consciousness model
in our contemporary losing the wealth of
questions, about our origin or purpose,
reflections these that
may make possible a new
look at our unique
presence in the world?
Why do we boycott ourselves in a
progress racing each accomplishes?
Why is it that we cling
to models when, in the
exercise of our creativity,
the realization of
a new (look, thinking,
scientific construction)
would be the source of
a joint development?
It presupposes a process of reflection
that takes us from what hitherto has
been in force as a last resort that we
use when it comes to ego identification.
A man immersed in the current
values of the current world is
a missing contact man himself,
out of his "ethos" (address),
and so far an ethics which is not
as a rule of conduct, but as a
constant assessment of what it is
helpful or not, what suits you or not.
It is the significant obstacle: think of
the unconscious nature of what constitutes
us, believe that man does not end on that
of current awareness model currently
(more directed to the originating
neurophysiological processes
in the brain, according to show
the neuroscience studies).
To clarify what Nietzsche
called "quanta
dynamic," I can also say
about a game of forces,
quantum vectors each
other collide within the
individual, tensing it in
search of a synthesis.
In this sense, who acts on all
these vectors is the "affection"
command (or the resulting Jung
called "Transcendent Function"),
the affection that stands
in the conflictive
relationship between consciousness
and the unconscious.
To explain more affordably what comes to
communicating the word "affection" command,
should I turn to a brief explanation of
what Nietzsche called "the will to power",
which does not seem healthy for this work.
In Beyond Good and Evil, for example, he
states that "the will is not only a complex
of feeling and thinking but above all,
an affection: that affection command".
Why the philosopher, temporarily
identified with the ego, must
sustain the conflict of forces to
the "being" in its coming-to-be,
is constituted as an expansion
of consciousness, causing
the new states experience
ego, of course, higher.
Each synthesis elaborates
a new state of
consciousness is reached,
a quantum leap is given.
Like everything new causes fear,
astonishment or perplexity, the ego is
also perceived a little confused
this cloudiness in which he now is.
But just at that moment
the ego - be - is
neither what he was or
what he's coming-to-be.
It is still in my view, a quantum cloud
formed waves (as during the transition
from one state to another, there are
the coordinates of time and space:
they re-emerge when the ego reach a new
orbit, or state of consciousness).
Until then the electrons
will be to organize
to give stability to the
ego still "groping"
a seat, it can only again be recognized as
such when you reach the next steady state.
If before talking about the ego as an
energy complex place that every state of
consciousness reached that previous compound
tends to dissolve, allowing an amalgam -
why not say a union -
between the ego and
consciousness (many called
Moral Conscience) that is,
when there is no more
distinction the between
what we are and what we
have as moral values,
when we become our consciousness:
"The awareness that spontaneously
becomes reduced if
the object of experience
is so great that reduces
the individual is
responsible for a domain of
morality, something also
somewhat immeasurable.
We understand why any action practiced by
the subject can not be judged as created
but as something resulting from a concept
devoid of measurement expectations.
Only to learn to live
with morality without
false moralism is that
the subject can rescue
I lost to little-crystallized notions, so
more consistent with humanity to be rescued.
More objective and detailed way, it seems
that during the process of individuation the
ego, which until then was configured as a
node (a condensed and therefore reliable),
tend to lose and gain energy
as well as with electrons
when they interact each
other and emit radiation.
However, this will only
occur if the energy present
in the load vector is
equivalent (have the
same charge, but with
spin otherwise) to charge
the involved (energy
node) to be dissolved.
(It is noteworthy that
think the complicated
as having the same
behavior of electrons:
negative charges that
turn on their stationary
states around the nucleus
- Self or self -
npredictable but likely to
dissolve when we submit the
psyche to a more accurate
reading of its operation).
THE DYNAMICS OF COMPLEX
In my view, the dynamics of
the compound corresponds to
the dynamics of electrons
around the atomic nucleus.
The complexes are the ways that
allow us to reach the unconscious:
The royal road that leads to the
unconscious, however, are not dreams,
as Freud thought, but compound,
responsible for thoughts and symptoms.
Complexly refers to the
affect-laden ideas groupings
are autonomous and have their
functioning and memory.
The psyche can be
addressed as a complex
constellation, and that they
have a wonderful content:
The complex is the image of a particular
psychic state of high emotional charge and,
moreover, incompatible with the provisions
and usual situations of consciousness.
This picture is endowed with
great inner consistency, has its
own full and enjoys a relatively
high degree of autonomy.
The image is subject
to the control of the
provisions of consciousness
to a limited extent
and, therefore, behave in the sphere of
knowledge as a foreign body and life animated.
Only the knowledge of this group of
affective ideas by conscience does
not guarantee that it ceases to disturb
the functioning of the psyche,
but it can be said that
awareness is the first step
for the redistribution
of psychic energy in it.
When this energy compound of incarceration
is released, it can flow and
be distributed toward new content in
search of a psychological balance.
This phenomenon one of the most important
factors of the therapeutic process and,
in my opinion, it is configured as critical
to the healing process of patients.
Once the ego has become the subject
of consciousness itself, the tension
forces (ratio of quanta with other
quanta dynamic) does not cease to exist,
only, this time, the transcendent
function will be constituted
in the conflict between the
ego and the unconscious,
as a constituent of the second stage
of the process in order to achieve
the self, "the sum total of the
conscious and unconscious contents" or,
according to Nietzsche, when the
individual "becomes what it is" .
In this way the energy complex
- Meeting electrons are seen as
particles (the ego is dense, while
affected by quantum vectors) -
to the extent that they
release or absorb a
certain amount of energy,
there will be quantum
leaps in your size is
directly proportional to
how much absorbed or
released by the electrons.
By way of information, the
"quanta" was proposed
by Max Planck in his
attempt to prove that
electromagnetic radiation
consists of individual
packages (which are
also called photons).
The elementary quantity, indivisible,
this energy is called "quantum".
Therefore, the affection would
be a beam of light (quantum)
that transmits power
through individual packets
(quanta or, more
accurately, photons).
During the transition of electrons
between the old orbit and that is to be
achieved they live in a kind of fog,
dark space in which electrons behave
as if they were "scattered
over a vast region of space."
The ego as a complex
(meeting of quanta of
energy) is "lost" in a
kind of quantum dust -
which before I called a conscience still in
training - in search of a new stability.
To this are issued "sensors" temporary
that will - as possible ways of
consciousness - until the next orbit
in which electrons can settle.
In quantum theory, these
"sensors" are called "virtual
transitions," while his new "home"
is called "real transition".
The release of these sensors is equivalent
to images originated in the unconscious
to guide the direction of the electrons in
an attempt to fit them into a new orbit.
Some scientists claim that quantum physics
and more specifically a quantum-mechanical
model of consciousness allows us to see
ourselves - our souls, if you will -
as full partners in the processes of
nature, both in matter and matter.
If being is a "being",
possibly we can follow their
dynamics, contemplate the
inherent beauty of the
cosmos manifests itself
in the causal connections
that are established in
harmony with the universe.
The vector symbolizing the transcendent
function could be understood
as a beam of light (quantum) that
runs through the individual.
And all that comes temporally, with
a wave of depression and despair .
.. in the context of the
transformation of personality ...
the awareness and experience of fantasies
determine the assimilation of the lower and
unconscious functions to
consciousness, causing
profound effects on the
conscious attitude...
I will not discuss now in its details
how this change of personality.
I want to emphasize only the fact
that it is an essential change.
I called a transcendent
function to this change
obtained by the confrontation
with the unconscious."
Having the individual covered the various
levels of consciousness, no longer occur
identification (e.g.,
"this concerns me") with
the affections (light
beams) that interpret.
In this "layer" the nature of
the "problems" becomes another.
The level has nothing to do with
the complexity of "problems,"
what affects, but with the
very nature of the affections.
In fact, what changes in
the process is the way
we relate to the issues
that arise in life.
Only when we are affected, we
can think of to understand what
caused this in the "feel" what the
source of this energy density.
The more one understands the nature
of affects more the proper distance
of the energy field (morphogenetic)
in which an hour was affected.
When a patient in its therapeutic
process, for example, begins to discuss
their issues, of course, your speech
reveal their emotional density,
that is, in every discourse there is
an affective charge (psycho physical)
that can be calculated if the therapist
is reading through the intellect,
the module, the direction and the direction
vector (affection as displacement vector).
If perhaps at some point the
therapist to identify with
affection, that is, during the
displacement of affect it is "hit"
(or affected passively, as stated by
Spinoza) there will likely be a backlash of
the patient, since he has not made If
aware of the nature of their affections,
which prevents the reading accuracy.
This, as it was said initially,
does not carry the truth claim or
any other claim that has no aim to
draw on content to communicate,
that is, to make clear that for many, as
much as for me, still presents unclear.
The fact that we found within this work, names
of thinkers and philosophers before our
time only means trying to dialogue with
those who may again think to such issues,
helping to clarify what we now understand
as necessary for the progress of humanity.
Terms used herein can not be defined
because they have not yet become concepts.
Since the construction of thought clarifies
the idea that intends to transmit,
but there emerge the concept and can
then be placed as a definition.
I am aware that much of
what is written here
previously mentioned
by Carl Gustav Jung.
It should not be a burden
to the extent that haul
observations and reflections
of the same nature.
Any human being who reflects on
the meaning of life, about the
meaning of man in the world will
surely approach such thoughts.
Therefore, it is of real
origin we take as valuable his
contribution to the studies
in the field of the psyche,
but we are open to new buildings and new
perspectives on the same phenomena.
