The relationship between mind and reality is usually perceived as an event that takes place in reality and producing simultaneously an internal image in the mind. So it takes place twice, so to speak, and there is a one-to-one correspondence between the two events. Within this conception, matter is embedded in space and time, and can be designated as “container-principle”. This monograph emphasizes that the well-known philosopher Immanuel Kant denied this principle and he stated that reality is principally not recognizable to a human being, and modern biological evolution seems to lead exactly to Kant's point of view. Within the theory of evolution, man's image about reality in mind does not have to be complete and true in the sense of a precise reproduction, and it is relatively easy to recognize that even space and time should not be elements of reality outside. Within this conception, only a certain part of reality, which the human being needs for mastering life, is projected onto space and time, and we come to the so-called “projection principle”. Then, spacetime defines the window to reality, leading to a number of exciting and essential questions, some of which are discussed in this monograph.As is known, current physics is mainly based on the container-principle. But this monograph proposes that the projection principle is obviously more suitable and could help to solve open-ended questions as, for example, in connection with the nature of time, the particle-wave duality, the cosmological constant, etc. Regarding the statistical behavior of matter, Einstein's statement “God does not play dice” has to be seen in a new light, but also Feynman's general viewpoint on quantum theory that it cannot be understood by man. However, conventional quantum theory is obviously not a consistent framework as per the projection principle. The term “world equation” is critically probed in this monograph.

A picture is worth a thousand words, or so they say. Yet our world, our civilisation has grown up on a foundation of words - laws, constitutions, treaties, charters, creeds - words that have tamed and liberated in equal measure. Our education, from earliest childhood, emphasises the importance of words. We take the world before our eyes and define it in a verbal language, and in so doing we capture it, understand it, celebrate it. But there are costs. In our reliance on the cold efficency of language we have neglected the wordless ways of the brain. The uniquely complex human mind is capable of the most exquisite images and visions. But visualisation is not merely about sight and the imagined, it is about the way we interact with the world through our five senses. In THE MIND'S EYE Ian Robertson demonstrates how we are underutilising our brain's powers of visualisation. Taking the lessons of hard science, he explains how the brain works and how important visualisation can be. But more importantly, how we can all unleash the awesome power of our brains. Following simple exercises Ian Robertson describes how visualisation can: improve memory and learning power be the key to creative thinking and problem solving offer powerful ways of combating stress fight physical illness and pain enrich musical and artistic experience enhance sporting skill and strength In his trademark accessible and imaginative style, Ian Robertson brings to life the hidden workings of the brain, and teaches us all how we can best capitalise on our inate abilities. A must read for anyone interested in how the brain works, or unlocking our mind's full potential.

The book offers a novel approach to the idea of divinity in guise of a philosophical doctrine called 'Logical Pantheism', according to which the only way to establish the existence of God undeniably is by equating God with Logical Space.

In principle, the elements of space and time cannot be measured. Therefore, the following question arises: How are reality and space-time related to each other? In this book, it is argued on the basis of many facts that reality is not embedded but projected onto space and time. We can never make statements about the actual reality outside (basic reality), but we can “only” form pictures of it. These are pictures of the same reality on different levels. From this point of view, the “hard” objects (matter) and the products of the mind are similar in character.

The One Mind: C. G. Jung and the Future of Literary Criticism explores the implications of C. G. Jung's unus mundus by applying his writings on the metaphysical, the paranormal, and the quantum to literature. As Jung knew, everything is connected because of its participation in universal consciousness, which encompasses all that is, including the collective unconscious. Matthew A. Fike argues that this principle of unity enables an approach in which psychic functioning is both a subject and a means of discovery—psi phenomena evoke the connections among the physical world, the psyche, and the spiritual realm. Applying the tools of Jungian literary criticism in new ways by expanding their scope and methodology, Fike discusses the works of Hawthorne, Milton, Shakespeare, Wordsworth, and lesser-known writers in terms of issues from psychology, parapsychology, and physics. Topics include the case for monism over materialism, altered states of consciousness, types of psychic functioning, UFOs, synchronicity, and space-time relativity. The One Mind examines Goodman Brown's dream, Adam's vision in Paradise Lost, the dream sequence in "The Wanderer," the role of metaphor in Robert A. Monroe's metaphysical trilogy, Orfeo Angelucci's work on UFOs, and the stolen boat episode in Wordsworth's The Prelude. The book concludes with case studies on Robert Jordan and William Blake. Considered together, these readings bring us a significant step closer to a unity of psychology, science, and spirituality. The One Mind illustrates how Jung's writings contain the seeds of the future of literary criticism. Reaching beyond archetypal criticism and postmodern theoretical approaches to Jung, Fike proposes a new school of Jungian literary criticism based on the unitary world that underpins the collective unconscious. This book will appeal to scholars of C. G. Jung as well as students and readers with an interest in psychoanalysis, literature, literary theory, and the history of ideas.

This collective volume is the first to discuss systematically what are the possibilities to model different aspects of brain and mind functioning with the formal means of fractal geometry and deterministic chaos. At stake here is not an approximation to the way of actual performance, but the possibility of brain and mind to implement nonlinear dynamic patterns in their functioning. The contributions discuss the following topics (among others): the edge-of-chaos dynamics in recursively organized neural systems and in intersensory interaction, the fractal timing of the neural functioning on different scales of brain networking, aspects of fractal neurodynamics and quantum chaos in novel biophysics, the fractal maximum-power evolution of brain and mind, the chaotic dynamics in the development of consciousness, etc. It is suggested that the ‘margins’ of our capacity for phenomenal experience, are ‘fractal-limit phenomena’. Here the possibilities to prove the plausibility of fractal modeling with appropriate experimentation and rational reconstruction are also discussed. A conjecture is made that the brain vs. mind differentiation becomes possible, most probably, only with the imposition of appropriate symmetry groups implementing a flowing interface of features of local vs. global brain dynamics. (Series B)

The book deals with 'mind' and its relationship to 'reality'; the material aspect of the world is treated realistically in this monograph. When we look out of a window we see the world outside. Space and time can be considered as a 'window' because they reflect certain peculiarities of the world outside. The effect of biological evolution on the theoretical description of physical phenomena will be pointed out in detail. Furthermore, the nature of space and time will be analyzed with respect to what we actually observe. In this monograph we will distinguish between the 'container principle' (here the world is embedded in space and time) and the 'projection principle' whereupon the world is projected onto space and time.