Syntony Tools making a deep shift in humanity

A deep journey of long study and practicing to learn how to facilitate and host in society..taking you with me in this journey that is about my life…the last years…every day…hard working …

Learning Objectives


  • Understanding the nature of paradigms and the dynamic of paradigm shifts
  • Acquiring the key concepts that form the basis of the holistic Akasha paradigm
  • Exploring the relevance of the new paradigm to our life
  • Learning to think and act on the basis of the new paradigm
  • Continuing with autonomous research on the Akasha paradigm and its applications to life and society


Einstein remarked, “We are seeking the simplest possible scheme of thought that can tie together the observed facts.”  Scientists seek the scheme that could convey comprehensive, consistent, and optimally simple understanding of the world. That scheme is the paradigm for science. It is not established once and for all, as the observed fact grow and become more detailed and diverse. The established paradigm needs to be periodically updated. The new paradigm must be solidly based on what is already known about the nature of reality, but it pieces together the elements of scientific knowledge in a more consistent, coherent, and meaningful way. It is a new gestalt, a new way of organizing the dots of scientific knowledge, connecting them with optimum simplicity and coherence.

The paradigm currently emerging in science connects the dots of scientific knowledge in a radically new way. It is a shift from a view of the world where entities, events and interactions are local and separable, to a concept that considers things, events and interactions as intrinsically “entangled” and nonlocal. It is at the same time a shift from the unidimensional view where the observed and observable universe is the principal or sole reality, to the recovery of the perenially recurring concept that considers that the observed dimension of the world as the manifestation of a deeper, inherently unobservable and fundamentally real dimension.




In his seminal work The Structure of Scientific Revolutions (1962) Thomas Kuhn noted that science grows through the alternation of two radically different phases. There is the relatively enduring phase of “normal science,” and there is the phase of “scientific revolutions.” Normal science treads water: it is only marginally innovative. It ties together the observed facts within an established and consensually validated scheme, and if it encounters observations that do not fit that scheme, it extends and adjusts that scheme.

This, however, is not always possible. If the attempt is not relinquished, the established scheme becomes unmanageably complex and opaque, as Ptolemaic astronomy did through the constant addition of epicycles to its basic cycles to account for the “anomalous” movement of the planets. When that critical point is reached in the growth of science, it is time to replace the established scheme. There is a need for a new paradigm that could ground the theories and interpret the observations to which they refer. The relatively calm phase of normal science comes to an end and gives way to the turbulence that hallmarks a period of scientific revolution.

In the natural sciences the turbulent phase of a revolution has already started. A number of unexpected, and—for the dominant paradigm—critically anomalous observations have come to light. They cannot be accounted for by patching up the dominant paradigm: they challenge the very foundations of the basic scheme with which scientists have been tying together the observed facts. This was the case also at the turn of the twentieth century, when the science community shifted from the Newtonian to the relativity paradigm. It was the case in the 1920s as well, with a shift to the quantum paradigm. More limited paradigm-shifts have unfolded in specific domains since then, with the emergence of transpersonal theories in psychology and the advent of non-Big Bang “multiverse” models in cosmology. The recent observations call for a basic paradigm-shift: for a fundamental revolution that reinterprets science’s most basic assumptions about the nature of cosmos, life, and consciousness.

The paradigm emerging in science in the second decade of this century signifies a major shift in the worldview of science. It is a shift from the dominant paradigm of the twentieth century, where events and interactions were believed to take place in space and time and were considered local and separable, to a twenty-first century paradigm that recognizes that there is a deeper dimension beyond space and time and that the connection, coherence, and coevolution we observe in the manifest world are coded in the integral domain of that deeper dimension.

Notes for further study

The series of critically anomalous observations can be traced to an experimental finding in the early 1980s. A paper by French physicists Alain Aspect and collaborators (Aspect et al. 1982) reported on an experiment carried out under rigorously controlled conditions. This experiment demonstrated that when particles are split and the split halves are projected a finite distance from each other, they remain connected despite the space that separates them. Moreover their connection is quasi-instant. This contradicts a basic tenet of relativity: according to Einstein’s theory the speed of light is the highest speed at which any thing or signal can propagate in the universe.

Aspect’s experiment was repeated, and it always produced the same result. The science community was baffled, but finally dismissed the phenomenon as without deeper significance: the “entanglement” of the split particles, physicists said, is strange, but it does not convey information or “do” anything. But this, too, was placed in question in subsequent experiments. It turned out that the quantum state of particles, and even of whole atoms, can be instantly projected across any finite distance. This came to be known as “teleportation.” Instant, quantum-resonance-based interactions have been discovered also in living systems, and even in the universe at large.

A related anomalous fact came to light in regard to the level and form of coherence found in complex systems. The observed coherence suggests instantaneous interaction between the parts or elements of the systems: interaction that transcends the recognized bounds of space and time. In the quantum realm, entanglement—instant connection among quanta (the smallest identifiable units of “matter”) at any finite distance—has recently been observed not only across space but also across time. It has been known that quanta that at any one time had occupied the same quantum state remain instantly correlated; it now appears that quanta that had never coexisted at the same time (as one of the particles had ceased to exist before the other came into being) also remain instantly entangled.

This kind of entanglement is not limited to the quantum domain: it surfaces also at macroscopic scales. Life would not be possible in its absence. In the human body, for example, trillions of cells need to be fully and precisely correlated to maintain the organism in its physically highly improbable living state. This calls for quasi-instant multidimensional connection throughout the organism.

Yet another finding that cannot be explained by the current paradigm is that organic molecules are produced in stars. The received wisdom is that the universe is a physical system in which life is, if not an anomalous, at least an uncommon and very likely accidental phenomenon. After all, living systems can evolve only under conditions that are extremely rare in space and time. However, it turns out that the organic molecules on which life is based are produced in the physical-chemical evolution of stars. The molecules are ejected into surrounding space; they coat asteroids and clumps of interstellar matter, including those that subsequently condense into stars and planets. It appears that the laws that govern existence and evolution in the universe are fine-tuned to produce the kind of complex systems we associate with the phenomena of life.





Connection among things is a fundamental feature of the world coming to light in science. Things that occur at one place and time also occur at other places and times—in some sense, they occur at all places and times. The term for this condition is “nonlocality.” Understanding nonlocality calls for knowing how parts are connected with each other in space and time. The key concept in understanding this kind of interconnection is field.

Fields are bona fide elements of the physical world but they are not observable. They produce, however, observable effects. They connect phenomena. Local fields connect things within a particular region of space and time, and universal fields connect things throughout space and time. Quanta, and the things constituted of quanta, interact through fields, and they may interact universally. Universal fields mediate interaction throughout the universe, and they may mediate it nonlocally.

Currently science recognizes four major fields: the gravitational, the electromagnetic fields, and the strong and weak quantum fields. Although the theory of relativity, the theory of electromagnetism as well as quantum field theory are highly accomplished schemes for understanding the connections that appear among phenomena in space and time, the fields they postulate do not offer an adequate explanation of the nonlocality that has been observed at the supersmall scale of the quantum—and is now observed at macroscopic scales as well.

Just as with attraction and repulsion among observed entities, and the transmission of force and light, the nonlocality coming to light in diverse domains of investigation calls for recognizing the action of a field, more specifically, the action of a “nonlocal interaction-generating” field. (An interaction is said to be nonlocal when it transcends the known limits of effect-propagation in space and time.) The concept of such a field cannot be an ad hoc postulate, nor can it be an extra-scientific hypothesis. It must be rooted in what science already knows about the nature of physical reality. This nonlocality-generating field cannot involve purely electromagnetic waves since in their effect falls off with distance and time. Hence, if science is to account for nonlocality over extended time frames and distances, we must either redefine the properties of the EM field or recognize the presence of a different kind of field. Since EM theory is solidly established; it is more reasonable to inquire into the latter possibility.

This endeavor is promising. There is a kind of wave-field that can explain nonlocal interaction at both micro- and macro-scales, and over any finite distance: this is a field of scalar waves. Scalars are longitudinal rather than transverse waves such as EM waves, and they propagate at velocities proportional to the medium in which they propagate. Their effect, unlike those of EM waves, does not fall off with distance and with time.

The new paradigm suggests that the interaction of a scalar field with quanta and quanta-based systems—atoms, molecules, cells, organisms, ecologies, and systems even of cosmological dimension—produces nonlocal interaction within and among them. The interaction of a scalar field with quanta and systems based on quanta can be described as follows: The scalar waves present in space interfere with the waves emanating from quanta and quanta-based systems, and the resulting interference transfers information from the field to the systems. Since the field is universal and transmits information in the distributed mode of holograms, this interaction produces instant interaction within and among quanta and quanta-based systems.


Notes for further study

The first variety of field to have been postulated in science was needed to account for attraction between things across space. Action at a distance was not acceptable—even Einstein was not happy with the idea of events occurring at a distance without some form of connection between them: he called it “spooky.” Yet things attract each other across intervening space and classical physics came up with the concept of a field: the gravitational field.  In the early eighteenth century the gravitational field was assumed to be built by mass-points in space and to act on each of the mass-points at its specific spatial location. Later the field concept was extended to include electric and magnetic phenomena. In 1849 Michael Faraday replaced direct action among electric charges and currents with electric and magnetic fields produced by all charges and currents at a given time. In 1864 James Clerk Maxwell went further: he proposed the electromagnetic theory of light. Here the electromagnetic (EM) field is universal: it accounts for electric and magnetic phenomena wherever they occur. The observed phenomena are referred to waves propagating with finite velocity in the universal EM field.

By the dawn of the twentieth century physics had acquired four universal fields, two of which are long-range and two short-range. These are, respectively, the gravitational and the electromagnetic fields, and the strong and the weak nuclear fields. Since the middle of the last century these “classical” fields have been joined by a variety of nonclassical fields postulated in quantum field theory.

Quantum fields are complex entities: they describe phenomena in space and time, as well as spacetime itself. These phenomena are not material in the conventional sense of the term. Since the middle of the twentieth century there has not been anything in the world that, on a closer look, quantum physicists could identify as “matter.” But they are now known as excitations of the underlying fields that only appear material.

Both particles and forces are states of excitation of an underlying field. The universal forces are described as Yang Mills fields, replacing the classical electromagnetic field.* Quanta, in turn, are described by what are known as fermionic fields, and the elusive particles that endow quanta with mass make up the Higgs field, an invisible energy field that exists throughout the universe. In the final count all physical phenomena are “field excitations,” vibrational patterns in spacetime. Space itself is not an independent variable in the field equations and is not considered an independent element in the universe. As described in string theory, the structure of space is directly dependent on the conditions that define the presence of the mass points classically known as matter. Spacetime as a whole is generated by fields.

Strings replace the massive particles that according to the general relativity of relativity curve the four-dimensional matrix of spacetime. (The general theory of relativity is a geometric theory of gravitation put forward by Einstein in 1916. It provides a unified description of gravity as an intrinsic geometric property of the four-dimensional matrix called spacetime.) Electrons, muons, and quarks, as well as the entire class of bosons (light and force particles) and fermions (matter particles) are not particles but vibrational modalities defined in accordance with the geometry of spacetime. In the sophisticated forms of string theory spacetime is “stringy”: the relative points of space are themselves superstrings. Empty space is a low vibrational pattern, a “hole” in Calabi-Yau space, and the phenomena classically seen as particles appear in the intersection of the boundaries of Calabi-Yau space-holes.



The Deep Dimension

Fields are not observables: only their effects can be observed and measured. They share this quality with all the laws and regularities of nature. We observe a dynamically evolving, actualizing universe, but we do not observe the laws and regularities that “drive” it. Cause and effect cannot be collapsed because the effect is manifest while the cause is not—or it is only indirectly so.

The helpful metaphor to elucidate this state of affairs refers to electronic information-processing systems. The hardware of these systems is observable, but—at least in normal operation—their software is not. The software is a set of algorithms programmed into the hardware; it is what makes the hardware behave the way it does. In everyday use we can only deduce the nature, and even the existence, of the software by observing the behaviour of the hardware.

The relationship between the software of the system and its hardware holds in regard to the reality of the fields postulated in science. We observe “realworld” entities—quanta, and quanta-based systems—and note that they are interconnected across space, and possibly over time. We do not observe the fields themselves. However, that  fields are unseen is not a warrant for refusing to accept that they may be real. It is a warrant, on the other hand, for maintaining that they exist on a plane of reality that is not the same as the plane of observation.

Fields, and the other forces and laws recognized in science, may exist on a plane or dimension of reality that is “hidden” in regard to direct observation. This assumption has important historical antecedents. Scores of philosophers maintained that the observed world is rooted in a real but unobservable dimension. Philosophers of the mystical branch in Greek metaphysics—the Idealists and the Eleatic school (including thinkers such as Pythagoras, Plato, Parmenides, and Plotinus)—differed on many points, but were united in the affirmation of a “hidden” dimension. For Pythagoras this was the Kosmos, a trans-physical, unbroken wholeness, the prior ground on which matter and mind, and all being in the world arises. For Plato it was the realm of Ideas and Forms, and for Plotinus “the One.” As the Lankavatara Sutra in Indian philosophy affirmed, the deep reality is the “causal dimension” that gives rise to the “gross” phenomena that meets the eye. The world we observe is illusory, ephemeral and short-lived, while the deep dimension is real, eternal, and eternally unchanging.

At the dawn of the modern age Giordano Bruno brought the concept of a deep dimension into the ambit of modern science. The infinite universe, he said, is filled with an unseen substance called aether or spiritus. The heavenly bodies are not fixed points on the crystal spheres of Aristotelian and Ptolemaic cosmology, but move without resistance through this unseen cosmic substance under their own impetus.

In the nineteenth century Jacques Fresnel revived this idea and called the space-filling but in-itself unobservable medium ether. The ether, he said, is a quasi-material substance in which the movement of heavenly bodies produces friction; it is not observable in itself, but the “ether drag” it produces should be observable. Shortly after the turn of the twentieth century Albert Michelson and Edward Morley tested this assumption. They reasoned that given that the Earth moves through the ether, the light that reaches it from the Sun must display an ether-drag: in the direction toward the light-source the beams should be reaching the Earth faster than in the opposite direction.

However, the experiments carried out by Michelson and Morley failed to detect an ether drag that would testify to the presence of the ether. The physics community took this as evidence that the ether does not exist—notwithstanding Michelson’s warning that the experiments disproved only a particular mechanistic theory of the ether and not the concept of an invisible space-filling medium that would transport light as well as other fields and forces.

When Einstein published his special theory of relativity, the theory of the ether was discarded: it was no longer necessary. All movement in space—more exactly, in the four-dimensional spacetime continuum—was said to be relative to the given reference frame. It is not to be conceived as movement against a fixed background. However, the ether came back to physics through the back door. Theoretical physicists began to trace the fields and forces of nature to common origins in a unified, and later in a grand-unified, and then super-grand-unified field. For example, in the standard model of particle physics, the basic entities of the universe are not independent material things even when they are endowed with mass; they are part of the unified matrix that underlies space. The basic entities of the matrix are quantized: they are elementary or composite quanta. The elementary quanta include fermions (quarks, leptons, and their antiparticles), and gauge bosons (photons, W and Z bosons, and gluons). Since the autumn of 2012 they also include the previously hypothetical but now experimentally confirmed Higgs boson.


The deep dimension as the Akasha

The idea that the observed world is a manifestation of a deep dimension of the cosmos is a basic element of Indian philosophy. Samkhya, one of the earliest philosophical teachings in India, held that there is a compendium of knowledge and information conserved in a non-physical plane of reality: the Akashic Records. The Hindu rishis specified this concept as a full-fledged cosmology. They held that there are not four but five elements of the cosmos. These are Vata (air), Agni (fire), Ap (water), and Prithivi (earth)—and Akasha, variously described as space, brilliance, or all-encompassing light. The Akasha is the fundamental element. It holds the other elements in itself, but it is also outside of them, for it is beyond space and time. According to Paramhansa Yogananda, the Akasha is the subtle background against which everything in the material universe becomes perceptible. This concept is present in the Upanishads as well. “All beings arise from space, and into space they return: space is indeed their beginning, and space is their final end.” (Chandogya Upanishad I.9.1) David Bohm enunciated an equivalent concept:

What we experience through the senses as empty space is the ground for the existence of everything, including ourselves. The things that appear to our senses are derivative forms and their true meaning can be seen only when we consider the plenum, in which they are generated and sustained, and into which they must ultimately vanish. At the leading edge of science space is rediscovered as a fundamental dimension. It is the fundamental matrix from which the manifest universe arises, in and through which it evolves, and into which it again re-descends. According to the new paradigm the concept of the Akasha is a historically pioneering and in light of contemporary discoveries a fitting description of the deep dimension.

Notes for further study

At the leading edge of quantum field theory spacetime is seen as a holographic projection of codes at its periphery. This conception surfaced when in the spring of 2013 Fermilab physicist Craig Hogan suggested that the fluctuations observed by the gravity-wave detector GEO600 may be due to the graininess of spacetime (according to string theory at the supersmall scale spacetime is “grainy”: it is patterned by minuscule ripples). The gravity wave-detector did find inhomogeneities in the matrix that constitutes spacetime, but they were not gravity-waves. They could, however, be the ripples that string-theory claims pattern the microstructure of spacetime. If the inhomogeneities are of the order of 10-16 the observed inhomogeneities would be 3D projections of 2D codes at the spacetime circumference. Observations have confirmed this hypothesis.

The holographic matrix that underlies things and events in spacetime is the Akasha dimension discovered by the Hindu rishis. It is the universal gravitational field that attracts things proportionately to their mass; it is the electromagnetic field that conveys eletric and magnetic effects through space; it is the ensemble of the quantum fields that assigns probabilities to the behavior of quanta; and it is the scalar field that creates nonlocal interaction among quanta. It is the integration of these elements a dimension that is beyond spacetime but acts on, or “in-forms,” spacetime.



The Akasha paradigm offers a new understanding of the nature of the universe: a new cosmology. In science cosmology is an empirical inquiry, offering an understanding of the origins, evolution, and destiny of the macro-structures of the universe. In philosophy cosmology is a broader inquiry: it intersects with metaphysics (the science of first principles, based on the fundamental “physics” of the world), and with ontology (systematic inquiry into the nature of reality). Akasha paradigm cosmology is a philosophical cosmology, based on findings in the natural sciences.

First Principles — According to the Akasha paradigm the cosmos is an integral system actualizing in the interaction of two dimensions: an unobservable deep dimension, and an observable manifest dimension. The deep dimension is the Akasha: the “A-dimension.” The observable dimension is the manifest dimension: the “M-dimension.” The A- and the M-dimensions interact. Events in the M-dimension structure the A-dimension: they alter its potential to act—to “in-form”—the M-dimension. The A-dimension “in-forms” the M-dimension, and the in-formed M-dimension acts on—“de-forms”—the A-dimension. The M- and the A-dimensions do not signify a cosmos split in two. The cosmos is one, but for observer it is meaningfully considered under the heading of two dimensions: a fundamental dimension and an experienced dimension. The diversity of events in the experienced dimension is a manifestation of the unity that governs their interaction in the fundamental dimension. This is the basic tenet of Akashic cosmology.

Origins of the Universe — Recent cosmological models view the universe as a cycle in a vaster and possibly infinite “multiverse.” The universe we inhabit is not “the” universe, but merely a “local” universe. Being a cycle in a vaster multiverse offers a cogent explanation of the coherence that characterizes our universe. It is astonishingly coherent: all its laws and parameters are finely tuned to the emergence of complexity. If the universe were any the less coherent, life would not be possible and we would not be here to ask how life had evolved on Earth and possibly elsewhere in the vast reaches of cosmic space.

Evolution in the Universe — Astronomical and astrophysical evidence indicate that our universe is not a steady-state but an evolving system. Its matter-content has been created in a cosmic explosion approximately 13.8 billion years ago, and will vanish in a Big Crunch in the distant future. Within these time-horizons it evolves in stars and galaxies, and reaches high levels of complexity on physically favorable planetary surfaces.

Particles arise from the underlying holo-matrix in each cycle of the multiverse, and evolve to form systems of particles, and multi-ordinate systems of systems of particles. However, this process is not indefinitely sustainable: evolution in each cycle is limited by physical conditions in that cycle. The cycles are finite, and the conditions they provide are not indefinitely compatible with the existence of complex systems.

However, the cosmos may be a multiverse of multiple universes, and the evolution of one universe may only be the evolution of one cycle in it. The physical characteristics of one universe affect the physical characteristics of the next. In this fashion a vaster process of evolution can unfold. This evolution is described in Akashic cosmology:

In each cycle of the multiverse the A-dimension of a universe in-forms the M-dimension, and the in-formed M-dimension de-forms the A-dimension. A learning curve obtains across the cycles. The A-dimension is progressively de-formed, and it progressively in-forms the M-dimension. Consequently the systems that populate the M-dimension are increasingly in-formed by the A-dimension. Thus they attain higher peaks of evolution in equal times, or equal peaks of evolution in shorter times.

If the sequence of cycles produces progressive change in the M-dimension, and if that change de-forms the A-dimension, the sequence of cycles must reach an omega cycle. In that cycle the A-dimension actualizes its full potentials to in-form systems in the M-dimension, and systems in the M-dimension achieve the highest peak of evolution that is physically possible in that dimension.



The Akasha paradigm offers a consistent and coherent scheme that ties together the “material” reality of the cosmos with the “immaterial” phenomena of consciousness. We have seen that the idea of a real but hidden dimension is a major tenet in traditional cosmologies and have also noted that the same insight has surfaced in the latest theories in science. The deep dimension is the key to understanding the nature of consciousness. Consciousness does not exist in spacetime, but beyond it, in the deep dimension. This basic idea has been frequently voiced by philosophers, and even by scientists. Erwin Schrödinger said, “The overall number of minds is just one. . . .In truth, there is only one mind.” Consciousness does not exist in the plural. In his later years psychologist Carl Jung came to a similar conclusion. He noted that the psyche is not a product of the brain and is not located within the skull; it is part of the generative, creative principle of the cosmos—of the unus mundus.

The Akasha paradigm affirms these concepts. It maintains that consciousness is not produced by the brain, and is not part of the manifest world. Consciousness originates in the A-dimension, and it in-forms the M-dimension. In a human being the neural networks of the brain resonate with information in the A-dimension. This information first reaches the subneural networks of the right hemisphere, and then, if it penetrates to the level of consciousness, also the neuroaxonal networks of the left hemisphere. Since this information is a transform of the holographically-distributed information in the A-dimension, it contains the totality of the information in that dimension. In principle, the human brain is in-formed by the totality of the information in the Akashic deep-dimension.

Access to information in the Akashic dimension accounts for a number of anomalous phenomena. It explains the seemingly complete long-term memory that comes to light in altered states, including those that accompany near-death experiences. In these instances the brain decodes information from the individual’s own past. Access to Akashic information also explains transpersonal experiences. In the A-dimension information is holographically distributed, thus in principle we should also be able to “read” elements of other people’s consciousness. The findings of transpersonal psychologists, mediums, and gifted and sensitive individuals testify that this claim is not entirely exaggerated: it appears that we can, and sometimes do, read other people’s consciousness, whether they are alive today or lived sometime in the past.

Notes for further study

We have two sources of information reaching us from the world and not just one: we receive information from the manifest M-dimension, as well as from the deep A-dimension. The information we receive from the M-dimension is in the form of wave propagations in the electromagnetic spectrum and in the air. And the information we receive from the A-dimension (more exactly, from the scalar holofield of that dimension) is in the form of wave propagations on the quantum level. Signals from the M-dimension are received through our senses, and those from the A-dimension are processed by the quantum-level decoding networks of our brain without passing through the senses. Everyday experience is dominated by information conveyed from the M-dimension by our five senses: these are the sights, sounds, smells, flavors, and textures of the world around us. Until recently most people, including scientists, believed that this is the only information we can obtain from the world. New developments in cutting-edge neuroscience show that the classical concept is two narrow; it ignores a major element of human experience: information decoded by the subneuronal networks of the brain.

The brain’s subneuronal networks are built of cytoskeletal proteins organized into microtubules. The microtubular networks are connected to each other structurally by protein-links and functionally by gap junctions. Operating in the nanometer range, the number of elements in these subneuronal networks substantially exceeds the number of elements in the known neuroaxonal network: there are approximately 1018 subneuronal microtubules in the brain, compared with “merely” 1011 neurons. Neurophysiologist Stuart Hameroff and physicist Roger Penrose first suggested that the network of microtubules processes information on the quantum level. They then realized that microtubules may be too coarse-grained for this function: it is more likely that the periodic lattice within the network of microtubules is responsible for quantum-level information processing. This “microtrabecular lattice” is part of the cytoskeletal lipoprotein membrane, a web of microfilaments seven to nine nanometers in diameter. Psychiatrist and brain researcher Ede Frecska and social psychologist Eduardo Luna suggested it is this structure that processes quantum-level signals in the brain.

Thus there are two structures in the brain that process information from the world: the classical neuroaxonal network, and the recently discovered quantum-level network of networks. The former constitutes the “perceptual-cognitive-symbolic” mode of perceiving the world, and latter the “direct-intuitive-nonlocal” mode. The perceptual-cognitive-symbolic mode dominates consciousness in the modern world. Information received in the direct-intuitive-nonlocal mode is filtered out and disregarded. Perception is highly selective in both modes. The brain is a collection of nerve cells that function as multi-layered frequency receptors, and these select the signals to which they respond. Due to conditioning from early in life, each receptor becomes wired to respond to a particular frequency. The act of “tuning in” to the information reaching our brain means picking out the frequency patterns that are familiar from an ocean of patterns and frequencies that are unfamiliar. As the receptors tune in to particular frequencies, a pattern-recognition response is generated. The information-processing networks interpret the selected pattern in accordance with the interpretation already established for it. By tuning into the same pattern over and over again, the established interpretation is reinforced, and infrequently accessed patterns are ignored.





There is more to human freedom in the world than a science based on the old paradigm would have us believe. We are an organic part of a nonlocally interconnected universe, and we interact not only with its manifest dimension, but also with its Akasha dimension. This gives us a far greater degree of freedom than interaction with the manifest dimension alone.

Freedom in the world is neither nil, nor full; it is a matter of degree. The scope of freedom is determined by external as well as internal factors. The external factors limit the scope of behaviour. In regard to human beings they reduce the range of intended actions to the physically—and also psychologically and socially—feasible. The internal factors are elements of freedom. They allow a living organism to select the way it acts from the range of possible ways. The relative weight of the external versus the internal factors differentiates between the freedom of an amoeba to move in relation to its food supply and the freedom of a human being to select the way he wishes to live. For the amoeba the external factors are fully dominant, whereas for the human being the internal factors gain in importance. In biological systems the element of self-determination can be highly significant.

While in less evolved species information received from the external world is mainly in the form of an undifferentiated “feel” of the world, in the more evolved species the world is perceived through a rich flow of information that can be coupled with a wide range of responses. In a human being this flow is further differentiated as a series of articulated perceptions with conscious as well as subconscious, rational as well as emotive elements. This offers scope for a wide range of responses.

There is information reaching us from the manifest as well as from the Akashic dimension. We select our response to the information that reaches us from both of these dimensions. We admit some of this information to our consciousness as bona fide perceptions of the world, and exclude other information as irrelevant or illusory. In the modern world we exclude from consciousness most of the information that reaches us from the A-dimension. This constrains the scope of our response to the world around us; it limits the range of our freedom.

The more complex a living system, the more decisive is the selection of the information to which it responds, as well as the selection of its response to it. Humans achieve this “stimulus-response coupling” by processing the information they receive from the world. Human freedom is enhanced to the extent that this information is well processed: that the signals are properly selected, clearly differentiated, and accurately coupled with responses.

One aspect of human freedom is the purposive selection of the influences that act on us. Another aspect resides in the selection of our response. Whereas in comparatively simple organisms the responses to external stimuli are largely pre-programmed, in humans the response is conditioned by a series of “intervening variables.” These are partially, but only partially, under our conscious control.

A vast array of also sub- or non-conscious variables defines our response to the information that reaches us. This array includes tacit preferences and unexamined values, cultural predispositions, and a range of acquired or inherited leanings, preconceptions, and prejudices. They shift the factors that determine our response to the world from the world to us. They highlight the crucial role of worldviews, values, and ethics, as elements of human self-determination and hence of freedom. Consciousness extends the range of feedom. If we adopt consciously envisaged worldviews, and bring consciously envisaged goals and values to bear on our life, our freedom acquires an additional goal-oriented dimension. And if we allow not only the sensory information that connects us with the manifest world to penetrate to our consciousness but also the more subtle insights and intuitions that reach us from the A-dimension, we further extend the effective range of our freedom.

In addition to information that originates in the external world, we can respond also to information that we ourselves generate. As conscious beings capable of abstract thinking and imagination, we can envisage events, people, and conditions without actually experiencing them. We can respond to this self-generated information the same way we respond to information from the external world. We can recall the past and envisage the future. We are not limited to the here-and-now. Not only can we react, we can also proact.

This element of our freedom is vastly expanded by allowing the information that reaches us from the A-dimension to reach our consciousness. Akashic information is nonlocal information; it could have originated anywhere and at any time, and could concern any thing or event in the universe. Our envisagement of any part of this holographic information can take us entirely beyond the here-and-now, into the quasi-divine domain of the all-things-at-all-times.

Notes for further study

The Akasha paradigm maintains that there are two sources of information reaching systems from the world and not one. There is information from the manifest M-dimension, as well as from the deep A-dimension. Information from the M-dimension is in the form of wave propagations in the electromagnetic spectrum and in the air. Information from the A-dimension is however in the form of wave propagations on the quantum level. Signals from the M-dimension are received through the senses, and those from the A-dimension are processed by quantum-level decoding networks in the brain.

Everyday experience is dominated by information conveyed by the five exteroceptive senses: these are sights, sounds, smells, flavors, and textures. This, however, is only one of the sources of information reaching the organism. Underneath the networks that process information from the sensory organs are networks plrocessing information in a non-sensory mode.

Perception is highly selective in both modes. The brain is a collection of nerve cells that function as multi-layered frequency receptors, and these select the signals to which they respond. Due to conditioning from early in life, each receptor becomes wired to respond to a particular frequency. The act of “tuning in” to the information reaching our brain means picking out the frequency patterns that are familiar from an ocean of patterns and frequencies that are unfamiliar. As the receptors tune in to particular frequencies, a pattern-recognition response is generated. The information-processing networks interpret the selected pattern in accordance with the interpretation already established for it. By tuning into the same pattern over and over again, the established interpretation is reinforced.

Selectivity based on repeated patterns is typical for all aspects of human experience, and the same level of selectivity exists also in regard to the information processed by the subneuronal networks. For modern people the information received in this mode is unfamiliar, and it is largely filtered out of conscious awareness. This is unfortunate, as recognizing the insights and intuitions reaching us from the A-dimension could be important. It connects people with each other and their environment and inspires more empathy between and among individuals and with nature.


We have the highest potential for freedom of any being on this planet. As conscious human beings we can be aware of this freedom and make purposive use of it. The question we address here concerns the humanly and morally optimal use of this freedom.

Morality enters this discourse because, if we can choose the way we act, we have the responsibility to choose it wisely. Evidently, we can act to maximize our own self-interest, and that is what most people believe they are doing most of the time. But we can also act with a measure of altruism and public spirit. Acting in that way may not be contrary to our self-interest—at least to our enlightened self-interest.

Self-interest makes us seek the satisfaction of our immediate desires and aspirations, and if desires and aspirations are sound, they will coincide with the needs and aspirations of others. In a strongly interconnected and interacting world truly enlightened interests coincide. What is good for one is good also for others. But what are truly enlightened interests and aspirations?

Philosophers have been debating what is truly good and hence moral for thousands of years. No definitive answer has emerged. In Western philosophy the view of the classical empiricists has prevailed: judgments of good and bad are subjective; they cannot be decided unequivocally. At the most they can be related to what a given person, a given culture, or a given community holds to be good. But that, too, is subjective, even if it is subjective in relation to a group: then it is intersubjective.

In Akasha paradigm moral philosophy we overcome this impasse: we discover objective criteria for the good. These criteria do not carry the certainty of logic and mathematics, but they are more than subjective or intersubjective. They are as objective as any statement can be about the world. They refer to the conditions that ensure life and wellbeing in an interconnected and interacting universe. And these conditions can be briefly outlined.

As already noted, living organisms are complex systems in a state far from thermodynamic equilibrium. They need to meet stringent conditions for maintaining themselves in their physically improbable and inherently unstable condition. What is good for them is first of all to meet these conditions. Life is the highest value. But what does it take to ensure life for a complex organism on this planet? Describing all the things that this entails would fill volumes. But there are basic principles that apply to all living beings.

Every living system must ensure reliable access to the energy, matter, and information it needs to survive. This calls for fine-tuning all its parts to serve the common goal: to maintain the system as a living whole. The term coherence describes the basic feature of this requirement. A system consisting of finely tuned parts is a coherent system. Coherence means that every part in the system responds to every other part, compensating for deviations and reinforcing functional actions and relations. Seeking coherence for one’s self is a truly sound aspiration; it is indubitably good for us.

But in an interconnected and interacting world the requirement for coherence does not stop at the individual. Living organisms need to be internally coherent, with regard to the fine-tuning of their parts, but they also need to be externally coherent, with well-tuned relations to other organisms. Hence viable organisms in the biosphere are both individually and collectively coherent. They are supercoherent. Supercoherence indicates the condition in which a system is coherent in itself, and is coherently related to other systems. The biosphere itself is a network of supercoherent systems. Any species, ecology, or individual that is not coherent in itself and is not coherently related to other species and ecologies is disadvantaged in its reproductive strategies. It becomes marginalized and ultimately dies out, eliminated by the merciless workings of natural selection.

The great exception to this rule is the human species. In the last few hundred years, and especially in the last decades, human societies have become progressively incoherent both with respect to each other and with their environment. They have become internally divisive and ecologically disruptive. Human societies could nevertheless maintain themselves and even increase their numbers because they compensate for their incoherence by artificial means: they make use of powerful technologies to balance the ills they have wrought. This, of course, had and has its limits. Whereas in the past these limits appeared mainly on the local level, today they surface also on the global scale. Species are dying out, diversity in the planet’s ecosystems is diminishing, the climate is changing, and the conditions for healthy living are reduced. The system of humanity on the planet is nearing the bounds of sustainability.

What is truly good for us in this crucial epoch can be defined. It is to regain our internal and external coherence: our supercoherence. This is not a utopian aspiration, but it calls for major changes in our thinking and behaving. Striving to regain supercoherence requires more than finding technological solutions to patch up the problems created by our incoherence. It requires reconnecting with a mindset that traditional cultures possessed, but modern societies have neglected. This is a mindset based on a deep sense of oneness with each other and with nature.

In today’s world many people feel separate from each other and from the world. Young people call it dualism. The prevalence of dualism has grave consequences. People who feel separate tend to be self-centred and egoistic; they do not feel connected with others and do not feel responsibility for them. Behaviour inspired by this sense of duality creates tooth-and-claw competition, eruptions of mindless violence and anger, and the irresponsible degradation of the living environment. On the other hand ever more people, especially young people, are rediscovering their oneness with each other and with the world. They are rediscovering the power of love—that love is more than the desire for sexual union, that it is a profound sense of belonging to each other and to the cosmos.

Seeking coherence within us and around us is health-enhancing and socially and ecologically constructive. It gives rise to behaviours and aspirations that are good for us, good for others, and good for the world. It is the new-paradigm answer to the quest for the highest moral value philosophers called “The Good.”

Basic reference

Ervin Laszlo, The Self-Actualizing Cosmos: the Akasha Paradigm in Science and Human Consciousness.  Inner Traditions, Rochester, Vt. 2014


Supplementary reference

Ervin Laszlo, Science and the Akashic Field. Inner Tradtions, Rochester, Vt. 2007;

Ervin Laszlo and Kingsley Dennis. 2013. The Dawn of the Akashic Age. Inner Tradtions, Rochester, Vt. 2013.


Bibliography for further study


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Beloussov, Lev. 2002. “The formative powers of developing organisms.” In What Is Life? Edited by Hans-Peter Dürr, Fritz-Albert Popp, and Wolfram Schommers. New Jersey, London, Singapore: World Scientific.

Bending, B. W. 2012. “Plant Sensitivity to Spontaneous Human Emotion.” Poster session presented at: Toward a Science of Consciousness. April 10–14; Tucson, AZ.

Biava, Pier Mario. 2009. Cancer and the Search for Lost Meaning: the Discovery of a Revolutionary New Cancer Treatment. Berkeley: New Atlantic Books.

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Chalmers, David J. 1995. “The puzzle of conscious experience.” Scientific American 273 (December).

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Engel, Gregory S., Tessa R. Calhoun, Elizabeth L. Read, et al. 2007. “Evidence for wavelike energy transfer through quantum coherence in photosynthetic systems.” Nature 446 (12 April): 782–786.

Frecska, Ede and Luis Eduardo Luna. 2006. “Neuro-Ontological Interpretation of Spiritual Experiences.” Neuropsycho-pharmacologia Hungarica 8 (3).

Grof, Stanislav. 2012. “Revision and Re-Enchantment of Psychology: Legacy of Half a Century of Consciousness Research.” The Journal of Transpersonal Psychology 44 (2).

Guth, Alan H. 1997. The Inflationary Universe: The Quest for a New Theory of Cosmic Origins. California: Perseus.

Hameroff, Stuart, Roger Penrose, et al. 2011. Consciousness and the Universe: Quantum Physics, Evolution, Brain & Mind. Cosmology Science Publishers.

Hawking, Stephen. 1974. “Black Hole Explosions?” Nature 248: 3031.

Hoyle, Fred. 1983. The Intelligent Universe. London: Michael Joseph.

Kafatos, Menas and Robert Nadeau. 1999. The Non-Local Universe: the New Physics and Matters of the Mind. Oxford: Oxford University Press.

Kuhn, Thomas. 1962. The Structure of Scientific Revolutions. Chicago: University of Chicago Press.

Kwok, Sun. 2011. Organic Matter in the Universe. New York: Wiley.

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Linde, Andrei. 1990. Inflation and Quantum Cosmology. Boston: Academic Press.

———. 2004. “Inflation, Quantum Cosmology and the Anthropic Principle” in John Barrow, Paul C. W. Davies, and C L Harper, eds. Science and Ultimate Reality: From Quantum to Cosmos, honoring John A. Wheeler’s 90th birthday. Cambridge: Cambridge University Press.

Mandel, Leonard. 1991. Physical Review Letters 67(3): 318–321

Megidish, E., A. Halevy, T. Sachem, T. Dvir, L. Dovrat, and H. S. Eisenberg. 2013. “Entanglement Between Photons That Have Never Coexisted.” Physical Review Letters 110 (22 May 2013).

Merali, Zeeya. 2007. “The universe is a string-net liquid.” New Scientist 15 March (See also clarification by Xiao-Gang Wen:

Mitchell, Edgar. 1977. Psychic Exploration. A Challenge for Science. New York: G.P. Putnam.

Montecucco, Nitamo. 2000. Cyber: La Visione Olistica. Rome: Mediterranee.

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Penrose, Roger. 1996. Shadows of the Mind: A Search for the Missing Science of Consciousness. Oxford: Oxford University Press.

Prigogine, Ilya, J. Geheniau, E. Gunzig, and P. Nardone. 1988. “Thermodynamics of cosmological matter creation.” Proceedings of the National Academy of Sciences USA, 85.

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Vivekananda, Swami. 1982. Raja Yoga. Calcutta: Advaita Ashrama.


Module 4: The New Paradigm in Social – Philosophical Science

Level: Introductory Course

Course Convenor: Julene Siddique

Format: 4 Segment course & Student Workshops

Course Duration: 1 month

Mode of Learning:

Assignments & Course Work: Reflections, Group activities and Student Projects

Assessments: Development of their ‘Acquisition Framework’, Reflections and ‘transcendental function’ advances, Group work and engaged social skills, Independent project and essay.


Learning Objectives



This course gives students the foundational knowledge and experience of the transdisciplinary framework of The New Paradigm of ‘Social – Philosophical Science’. Social-philisophical science is essentially about the forms of knowledge and ways of knowing/learning involved in individual and collective processes of transformation. The students will partake in lectures as well as individual assignments and group activities. Through active listening, reflecting, enquiring, collaborating and self-lead projects the students will gain a level of experiential understanding of ‘transformative practice’ as well as a grounded understanding of the ‘forms of knowledge’ and ‘ways of knowing/learning’ involved in ‘Social-Philosophical Science’.




Course Segment 1 – The Collapse of the Old Paradigm: A Discussion on Failure


Social-philisophical science understands that how we conceptualise a problem is key in understanding how we conceptualise a solution. Furthermore, a key principle of Social-philisophical science as a transformative framework is that it values ‘embracing the darkness’ and ‘challenges as opportunities for transformation’. The course will therefore commence with an open discussion on failure and social challenges.


  1. A) Individual reflection: Are there ways you feel you have failed others or yourself? Ask yourself if you have fears or traumas around failure.


  1. B) Individual Social reflection : Are there ways you feel society/’the system’ has failed you? Do you feel there are people and/or institutions who have failed you ?


  1. C) Group reflection on readings and discussion on system failure and identifying spaces for a ‘transformative enquiry’.


Key Texts :

  • Acemoglu, D., Robinson, J. (2012) Why Nations Fail: The Origins of Power, Prosperity and Poverty. Crown Publishers/Random House Publications.
  • Diamond, Jared, (2011) Collapse: How Societies Choose to Fail or Survive. Penguin Books.
  • Farmer, Paul. (2010) Partner to the Poor. Berkeley: University of California Press. Chapter 1: On Suffering and Structural Violence.
  • Farmer, Paul. (2003) Health, Human Rights and the New War on the Poor. University of California Press.
  • Halberstam, Jack (2011) The Queer Art of Failure. Duke University Press.
  • Kleinman, Arthur. (2009). Global Mental Health: A Failure of Humanity. The Lancet, 374: 1-2.
  • Scott, James (1998) Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed. Yale University Press.



Notes for Further Study


Course Segment 2 – Self-Knowledge, Self-Learning and Your Individual World


What you do not have within yourself you can not teach/give to another person.

You relate to others through your knowledge and experience. The more evolved you are the more you will have to give to the world.


  1. A) Capacity for relflection/introspection : Beginning with ‘the self’ in engaging enquiry. Where are you in yourself ? What questions are you currently asking yourself ? Are there better questions you could be asking ? What part of yourself and your life would you like to improve through this course?


  1. B) Spiritual guidance on understanding ‘The Whole Self’: (thoughts, feelings, sensations, intuition and physical body)


  1. C) Self reflection and exploration assignment

*Graphing self-awareness: Draw yourself and what you feel are the qualities of you and your life.

*Draw a map of ‘what brought you to where you are now’. Spirituality and self-exploration can be quite lateral so don’t feel the need to ‘justify’ and know that the abstract is ok. Draw a map of anything that you feel has contributed in bringing you to where you are in yourself and in your life.

*Draw what you feel are your issues, difficult emotions or even traumas. Then draw a ‘body map’ and where you feel those emotions/issues are in your body. If your stress could talk what would it say ? And where is it in your body?


  1. D) The basic of meditation and developing your personal-spiritual praxis.

Here students will be taught the basics of meditation and given tools, resources and guidance on how to move forward to develop their own spiritual praxis.


Key Texts :

  • Cameron, Julia. (2002) The Artists Way: A Spiritual Path to Higher Creativity. New York. Penguin Putman Inc.
  • Hawkins, David (2005) Truth vs. Falsehood: How to Tell the Difference. New York, Hay House Publications.
  • Hawkins, David (2003) Reality and Subjectivity. New York, Hay House Publications.
  • Miller, Jeffery (2004) The Transcendent Function: Jung’s Model of Psychological Growth Through Dialogue with the Unconscious. Albany, New York. State University Press.


Notes for Further Study



Course Segment 3 – Social Worlds, Social Issues and Our Collective Unconscious


Social-Philisophical Science acknowledges that consciousness evolves collectively.

Students will therefore be introduced to the foundational concepts of anthropology and social theory but through an engaged philisophical enquiry.


  1. A) A short introduction to anthropology and social theory : The Social Construction of Reality, Narratives, Values and Hierarchies of knowledge.

Here students will be introduced to a few principle concepts of Social Science. It is important for the students to understand the importance of historical context as ‘the lens through which change is viewed’.


  1. B) Disease, Illness and Society: Challenging ‘Cultural Norms’ –Some insights from Medical Humanities

For this segment we will focus on health and illness related social issues as the grounds for raising questions around ‘cultural norms’. Students will then be asked to open group discussions and share their own experiences with illness and health related issues from their context. This ‘group enquiry discussion’ will move toward a philisophical enquiry of ‘humanity’ and what they feel the barriors are to cultivating a stronger sense of humanity and a more humane world. This discussion will form the basis of the students beginning the creation of their ‘Acquisition Framework’.


  1. C) Trauma and Intergenerational Trauma : An Engaged Enquiry.

An important feature of ‘Social-Philisophical Science’ is the value for ‘wholeness’ and therefore the importance of addressing disjuncture and incoherance within yourself as well as within the society around you. The ‘wholeness’ of the individual is viewed as the human beings’ totality of ‘ways of knowing’ (thoughts, feelings, sensations, intuition, physical body and behavioural praxis). From this socio-philisophical perspective Trauma and Intergenerational Trauma become an important engaged enquiry demonstrating how ‘wholeness’ can be distrupted but also restored through an engaged praxis/philisophical enquiry and through this healing process/praxis that individual and collective ‘realisations’ are born.

  • Students will be asked to create artwork about Intergenerational trauma that they feel exists within their life context.
  • We will then watch short videos about somatic/psychosomatic therapies and discuss if and how these ‘theraputic interventions’ could be applied in their life context.



Key Texts :

  • Berger, Peter L. and Thomas Luckmann.  (1967)The Social Construction of Reality: A Treatise in the Sociology of Knowledge. Garden City: Anchor Books,  52-67.
  • Fabrega, Horacio. (1974) Disease and Social Behaviour. Cambridge & London; The MIT Press.
  • Farmer, Paul., (2005) Pathologies of Power: Health, Human Rights and the New War on the Poor. University of California Press.
  • Levine, Peter (1997) Walking the Tiger: Healing Trauma – The Innate Capacity to Transform Overwhelming Experiences. USA, North Atlantic Books
  • Scott, James (1990) Domination and the Arts of Resistance: Hidden Transcripts. Yale University Press.
  • G Jung. (1969) The Archetypes and the collective unconscious., Princeton University Press.



Notes for Further Study



Course Segment 4 – Individual and Collective Bodies of Knowledge and Transformative Ways of Learning: Pathways and Practices of Social – Philosophical Science.


From the previous discussions held, the students will be asked to develop both their ‘Acquisition Framework’ (from Part 3) and their ‘Individual Spiritual Practice’ (from Part 2). These will be evolved moreso in this segment through exploring praxis based learning methods and pathways of socio-philisophical science.


  1. A) Understanding The ‘Actual and the Possible’

Here students are introduced to the concept of ‘the actual and the possible’ and how arts in particular play a role in ‘rendering our inner life into consciously perceivable forms’ (Turino 2008) and socio-performative interventions and enquiries.

  • The students will then be asked to design their own socio-performative intervention exploring ‘the actual’ and ‘the possible’.


  1. B) Collaboration Literacy Exercise and Training.

The students will undertake a 3 day programme in collaboration literacy (this can be done in a physical group or through virtual reality). This programme demonstrates how different personalities compliment each other and can identify who your ‘human vitamin’ is. It shows people that what they don’t have within themselves they can not give to another person. But it also identifies the right person/people who can teach you the things that would be most beneficial for your personality to learn.


  1. C) Theatre of the Oppressed

The students will then we asked to decide on a specific social issue which resonates with them and then collaborate on a theatre of oppressed exercise using Augosto Boal’s theatre of oppressed techniques. (This will be guided and facilitated by the teacher)


  1. D) Your spiritual practice and ‘Acquisition Framework’ and expansion of context and consciousness :

Following the workshops A,B and C, the students will be asked to reflect on how to expand their ‘Acquisition Framework’. We will then review how their ‘Acquisition Framework’ has evolved throughout this introductory course.

Through a discussion of their ‘Acquisition Frameworks’ relevant streams of philosophy and cosmology will be introduced.


From this introduction of relevant streams of philisophical enquiry & cosmology the students will then be guided in how to expand both their personal spiritual praxis and ‘Acquisition Framework’.


  1. E) Summary of key pillars of Social-Philosophical Science and ways forward.

The students will then be asked to write a paper on social philisophical science demonstrating their understanding of the key pillars of social-philisophical work as well as outlining their personal experience and suggestions for pathways for further research and action.


Key Texts :

  • Boal, Augosto. (1979) Theatre of the Oppressed. New York. Theatre Communications Group.
  • Turino, Thomas. (2008). Music as Social Life. The Politics of Participation. Chicago, London: The University of Chicago Press.
  • Freire, Paulo. (2007) Pedagogy of the Oppressed. New York: Continuum Press.
  • Van Ufford, P., Kumar, A. and Mosse, D. (2003). Interventions in Development: Towards a New Moral Understanding of our experiences and an agenda for the Future. In P. Van Ufford and Anata Giri (eds) A Moral Critique of Development: In Search of Global Responsibilities. London & New York: Routledge Press
  • More texts to come!



Notes for Further Study



Laszlo, A. ( 2001) The Syntony Quest; Evolutionary Vison for Changing Your World, manuscript version

Laszlo, A. (1999) . Syntony as an Organizing Force in Societal Evolution,’ Proceedings of the 43rd Meeting on the ISSS, Asilomar ( USA), 27 June – 2 July 1999.

Syntony provides a compass to involve learning how to sail the currents of evolutionary change. If we develop the syntony sense is about the response abilities and sense abilities to take to heart and bringing to life this system…being the systems we wish to see in this world

a world evolutionary learning community is a glboal evolutionary learning laboratory and that is the exploration of innovations in interdependence and thrivability

with this type of systemic consciousness and this relational competence described we have a vision that is fast becoming reality for a new cadre of curators of life on Earth




Level: Introductory Course

Course Convenor: Folker Meissner

Format: 6 Segment course




Future medicine will not only target illnesses in their symptomatic appearances but also include the treatment of the energetic causes of a given illness and even find out the informational reasons that prevent these causes from disappearing. Future medicine – as it will be primarily based on information – will allow us to withdraw from a disease-oriented medicine for everybody regardless their individual needs towards a healing-oriented medicine for individuals, groups and communities. Using informa­tion as medicine will enable us to focus on creating health in a broader range rather than treating illnesses at all. Every patient is called to see him or herself as the subject of their healing journey, being responsible for the state of health they want to achieve and – even though coached by a therapist – for the way how to achieve this goal. Every healthy person is called to maintain their state of health by following simple rules of nutrition, physical activity and most important implementing awareness and expanded consciousness as basic spiritual routines into their lives. This implies to educate people not only how to select or choose organic food which meets their requirements, maintain stamina and meditate, but also to mirror themselves in the environment and social context they are living in. To address the entire person the triangle of body, mind and soul will have to be expanded into a pentagon of body, mind, soul, social integration and spiritual interconnectedness.

Western medicine and traditional medicine will have to join and respect their synergies. Western medicine fails as far as it ignores the transformation processes necessary for groups or communities or the entire population of the planet in addition to those necessary for individuals. Traditional Medicine including Taoism and similar mystery schools will also need to adapt themselves in a very practical way to current life conditions, e. g. to find new and effective solutions regarding electrical and chemical pollution and their impacts on our daily life and health.

Future therapists will therefore incorporate at least the capacities of a physician, a priest and a healer. The treatment of diseases – if necessary at all – will include an appropriate diet, pure traditional herbs from nature, some smart pills from the chemist’s laboratory, energetic psychology and shaman-like magic actions to provide for the holistic integration of the individuals and the people around them and last but not least to make use of the knowledge stored in the Akashic Records. People will have to remember where they come from in a spiritual way and to maintain their connectedness.

The course will provide both theory and practice, i.e. information through documents and in-person training to increase the knowledge about New Paradigm Medicine as well as to train the personal capacities of listening in awareness, sensing energy and information, identifying areas of energetic disequilibria and last but not least sending energy and information to other individuals as means of treatment and healing.


To fully understand how big the step is to incorporate the New Paradigm, one has to know the principles of current mainstream physiology and medicine as well as their limitations. So the course starts with an analysis of the current perception of how the body works and thus what is supposed to be a disease. Allowing more and more ideas like the body being an information network to enter the model of the human being, fields will be recognized as information carriers and storages, and glands like the pituitary gland and the pineal gland in particular will be seen as both major information collectors and control centers which govern the entire system. Expanding the body beyond its physical boundaries by including energetic and information layers will allow to understand interactions between individuals happening even at a distance. Now effects like absent healing and information transfer without using technical means, global consciousness and cosmic interferences are easily understood as results of universal information networks and global interconnectedness. The course provides knowledge and practical experience to use this new understanding in any kind of medical treatment.



Learning Objectives


  • Understand the principles of current mainstream medicine and its limited perception of causes of a disease
  • Identify the weaknesses of the current paradigm and develop ways to overcome them and find solutions beyond traditional boundaries.
  • Understand the core principles of the New Paradigm and its implications on a future view upon health and illness.
  • Understand the human being as a composition of not only body, mind and soul, but also of spirituality and social integration.
  • Implement the core principles of the New Paradigm in a model of sustainable future medicine.
  • Identify the different levels of a given disease (symptoms, causes, reasons) and find appro­priate ways of treatment on either level or even better find ways of healing.
  • Appreciate communication, emotional intelligence and personal responsibility as prerequisites for any healing journey.
  • Appreciate consciousness, mindfulness, self-awareness, imagination and intuition as powerful tools to overcome disease by using information as medicine.
  • Experience energy and information in a practical way and learn how to differentiate and use them in terms of treatment and healing




Course Segment I – The principles and weaknesses of current mainstream medicine


Segment 102-I (seg 102-I) deals with current mainstream physiology and medicine, describing the principles of the nervous system (electric pathways) and the endocrine system (hormonal pathways) as major control elements designed to govern the body’s subsystems and coordinate their functions. Cells – there are more than 200 different types of cells – are the building blocks of each and every organ or tissue. The seg 102-I textbook does not only provide short descriptions of different cell types and their metabolic capacities, but also explains the current view on the cascades of the nervous system and its subsystems. E.g. we will talk about cells as the smallest living units in an organism. Living in this context means that they show the following attributes: metabolism, growth, response to stimuli, adaptability and reproduction. The reproductive system alone produces 500 billion new cells per day. In total, it takes around 70,000,000,000,000 cells to make an adult human. However, we are much more than collections of cells, tissues, bones, muscles and organs enclosed within a stretchy membrane. And our functions are governed by much more than a mass of grey matter housed in the space between our ears, as we shall see – in particular once we leave main stream limits in seg 102-II and 102-III.

There is broad knowledge about how things work in the body. Physiologists have even discovered the secrets of the inner life of a cell. We know where and how proteins are produced, yet we don’t know which mechanisms are controlling these processes and why there are produced at a given time.

We know about the different speeds of signal transmission from very slow using hormones to slow peripheral nerve fibers up to very high speed data signaling along the Ranvier rings of myelin-shielded nerves – only topped by field-based data transport through the connective tissue and the meridians in particular. We don’t know yet how all these different speeds are synchronized to make information available where needed. Neither do we know why so many different speeds are necessary to govern the entire system.

Mainstream medicine does not exclude mind and psyche, but – at least outside the box of mental diseases and emotional disorders – they are selectively respected only in case of diseases labeled as psychosomatic. But we know that each and every chronic disease has a deep emotional background without the disorder being necessarily psychosomatic. Consistently disrespecting these backgrounds equals missing chances for treatment and healing.

Pharmacy suggests e.g. that ascorbic acid equals Vitamin C or alpha-tocopherol equals Vitamin E, but this is not true. Natural vitamins are recemats and consist of several components as mass spectrometry tells us. So to expect full spectrum Vitamin C or E effects by only administering ascorbic acid or alpha-tocopherol is pointless. Phytotherapy and herbal medicine are highly effective, because they use the entire plant and thus they use not only the biochemical compounds, but also the entire spectrum of information of the source. As we will see in course segments II and III information is the crucial factor.

Summary of segment 102-I:

  • Emphasis on biochemistry and electricity: the simplified model of the human being as a machine
  • Hormones and nerves as primary components of any regulation system of the body
  • Limiting the understanding of the body by only asking how things happen rather than why they happen
  • Separation of the soul – how to bypass important options for effective treatment
  • Suppression of the use of natural resources to maximize turnover based on biochemistry: withholding us from the holistic effects of plants and minerals as powerful remedies



Course Segment II – How to implement the New Paradigm in a model of sustainable future medicine


There are capacities of our body which cannot be explained by the current understanding of physiology. James Oschman gives a wonderful example in the movie “The Living Matrix” (Massey/Becker, 2009), mentioning that the movements of an ice-skater performing pirouettes cannot be explained just by functions of the nervous system. So there must exist additional pathways for information transfer and control, and we find them once we add fields to our realm of understanding and acknowledge their outstanding properties of storing and moving information.


Engineers and systems theorists such as the late Herbert Fröhlich and Ervin László, have proposed that the body displays evidence of being influenced by or actually creating coherent quantum fields, which they believe are crucial to explaining biological information processing. His 2004 book, Science and the Akashic Field: An Integral Theory of Everything László suggests that the substance of the universe is a field of information which he termed the ‘Akashic field’ or ‘A-field’. He describes how such an informational field can explain why our universe appears to be fine-tuned as to form galaxies and conscious life forms, and why evolution is an informed, not random, process. He believes that his hypothesis solves several problems that emerge from quantum physics, especially nonlocality and quantum entanglement.

“In short, science is about the external objective world; but consciousness is interior, it is subjective. We turn to science for reliable knowledge about the external physical cosmos, and turn to spiritual traditions for knowledge and wisdom about the “inner cosmos” of consciousness, mind, experience. To know how science knows anything, we need a different kind of science—a science of consciousness, a “noetic” science. All knowledge of the external objective world relies ultimately on non-objective consciousness. What is intriguing and engaging about Laszlo’s book, and his theory of the A-Field, is that it provides strong support for the idea that finally we have a common unifying concept for science and spirituality. Laszlo concludes that information—as mind perceiving differences in energy—is the “missing link” in any truly comprehensive ToE. Drawing on this insight, Laszlo’s book is a provocative overview and a masterful synthesis of knowledge at the frontiers of cosmology, physics, neurobiology, and consciousness studies.” (Chiristian de Quincey; <> )


Future medicine will also deal with light and invisible parts of the electromagnetic spectrum. Light of different wave length from IR to UV spectrum has been known as information carrier within and between cells for a very long time and energy centers of the body known as chakras are directly linked with light of specific colors as traditional medicine has revealed already thousands of years ago. Even though scalar waves have been researched for decades, there are still controversial opinions about whether they exist at all. There are scientists who deny their existence and there are others who are already making money with them. However, there are more and more findings that light and scalar waves are amongst the true life controlling factors, because they can travel with maximum speed throughout the body, between individuals, between individuals and their environment and they are able to carry packed information to whichever place.


Among others Bruce Lipton, scientist and best-selling author and also participant in the movie “The Living Matrix”, keeps informing the public about the fact, that genes do not rule our lives. He has been promoting the findings of a relatively new discipline called epigenetics for almost ten years now telling us, that our thoughts, emotions and experiences change the information code of our genes. So we not only are able to adapting ourselves to our environment, we also are able to give these experiences to our offspring, which enhances their chances to survive dramatically. Sharing knowledge and information is also possible through the morphogenetic field as Rupert Sheldrake has widely explained in his books and articles.


For most of its history, Western science has been telling that diseases are caused by biochemical or bioelectrical deviations on a cellular level. Even cancer is considered to be caused by some cells who just freaked out and forgot how to die. There is evidence that especially in chronic diseases emotional traumas are likely to be the major cause of preventing the patients from healing. So modern medicine (like HOLAR® Medicine) will offer to distinguish three levels on which a disease may appear simultaneously: on the symptomatic level (pain, “sciatic”), the level of causes (discus prolapse) and the level of reasons (despair, unbearable life). Concerning treatment, modern medicine will therefore address symptoms, causes and reasons at the same time to provide the holistic approach needed for sustainable results.


There are many ideas about the benefit of proper nutrition, healthy physical activities and positive attitudes, however it’s almost impossible to find a consensus about what proper nutrition really is (e. g. vegetarian, vegan, organic, wheat-free, dairy-free), which physical activities may be considered healthy (e. g. jogging, walking, biking, work-out) and which attitude is helpful to maintain good health (e. g. positive thinking, imagination, visualization). Seg 102-II will cover cutting edge findings about these crucial topics.


Summary of segment 102-II:


  • Fields as a major component of the information system “human being”
  • Genetics, epigenetics and karmic patterns as important sources of a unique human being
  • The role of light, energy and information in bioenergetics control systems
  • A new understanding of what causes a disease and its impact on holistic treatment and healing
  • Appropriate nutrition, physical activities and positive attitude: the easy way of sustainable health based on self-responsibility – new findings and their consequences





Course Segment III– A new understanding of the human being


Segment 102-III deals among other things with the illusion we call reality. In 1982 a research team led by physicist Alain Aspect performed what may turn out to be one of the most important experiments of the 20th century. Aspect and his team discovered that under certain circumstances subatomic particles such as electrons are able to instantaneously communicate with each other regardless of the distance separating them. It doesn’t matter whether they are three meters or ten billion kilometers apart. Somehow each particle always seems to know what the other is doing. They are said to be entangled. According to physicist David Bohm this has to do with the universe being a gigantic hologram. Unlike normal photographs, every part of a hologram contains all the information possessed by the whole and this provides us with an entirely new way of understanding organization and order. A hologram teaches us that some things in the universe may not lend themselves to the approach that you understand a thing – be it an atom or a human being – only by dissecting it. If we try to take apart something constructed holographically, we will not get the pieces of which it is made, we will only get smaller wholes. According to Bohm, the apparent faster-than-light connection between subatomic particles is really telling us that there is a deeper level of reality we are not privy to. And, he adds, we view objects such as subatomic particles as separate from one another because we are seeing only a portion of their reality.

In addition to its phantom-like nature, such a universe would possess other rather startling features. If the apparent separateness of subatomic particles is illusory, it means that at a deeper level of reality all things in the universe are infinitely interconnected. At its deeper level reality is a sort of superhologram in which the past, present, and future all exist simultaneously.

Working independently in the field of brain research, Stanford neurophysiologist Karl Pribram has also become persuaded of the holographic nature of reality. Pribram was drawn to the holographic model by the puzzle of how and where memories are stored in the brain. For decades numerous studies have shown that rather than being confined to a specific location, memories are dispersed throughout the brain. In the 1960s Pribram encountered the concept of holography and realized he had found the explanation brain scientists had been looking for. He believes the brain is itself a hologram. His theory also explains how the human brain can store so many memories in so little space. It has been estimated that the human brain has the capacity to memorize something on the order of 10 billion bits of information during the average human lifetime (or roughly the same amount of information contained in five sets of the Encyclopedia Britannica).

There is evidence that our visual systems are sensitive to sound frequencies, that our sense of smell is in part dependent on what are now called ‘osmic frequencies’, and that even the cells in our bodies are sensitive to a broad range of frequencies. Such findings suggest that it is only in the holographic domain of consciousness that such frequencies are sorted out and divided up into conventional perceptions. But the most mind-boggling aspect of Pribram’s holographic model of the brain is what happens when it is put together with Bohm’s theory. For if the concreteness of the world is but a secondary reality and what is ‘there’ is actually a holographic blur of frequencies, and if the brain is also a hologram and only selects some of the frequencies out of this blur and mathematically transforms them into sensory perceptions, what becomes of objective reality? Given that a two-dimensional hologram contains three-dimensional information we could suggest that the brain being a three- or even four-dimensional hologram will contain information of at least the fifth dimension.

This striking new picture of reality, the synthesis of Bohm and Pribram’s views, has come to be called the holographic paradigm, and although many scientists have greeted it with scepticism, it has galvanized others. Numerous researchers, including Bohm and Pribram, have noted that many para-psychological phenomena become much more understandable in terms of the holographic paradigm. In a universe in which individual brains are actually indivisible portions of the greater hologram and everything is infinitely interconnected, telepathy may merely be the accessing of the holographic level.

As Stanislaw Grof recently noted, if the mind is actually part of a continuum, a labyrinth that is connected not only to every other mind that exists or has existed, but to every atom, organism, and region in the vastness of space and time itself, the fact that it is able to occasionally make forays into the labyrinth and have transpersonal experiences no longer seems so strange.

The holographic paradigm also has implications for so-called hard sciences like biology. Keith Floyd, a psychologist at Virginia Intermont College, has pointed out that if the concreteness of reality is but a holographic illusion, it would no longer be true to say the brain produces consciousness. Rather, it is consciousness that creates the appearance of the brain – as well as the body and everything else around us we interpret as physical.

Such a turnabout in the way we view biological structures has caused researchers to point out that medicine and our understanding of the healing process could also be transformed by the holographic paradigm. If the apparent physical structure of the body is but a holographic projection of consciousness, it becomes clear that each of us is much more responsible for our health than current medical wisdom allows. What we now view as miraculous remissions of disease may actually be due to changes in consciousness which in turn effect changes in the hologram of the body.

Similarly, controversial new healing techniques such as visualization may work so well because in the holographic domain of thought images are ultimately as real as ‘reality’.


Thinking of fields as storage and carrier of information and expanding the horizon of our thinking beyond the solar system and even beyond any known galaxy we are able to integrate the Akashic Records into our interpretation of the world, of the human being in general and of diseases and their probable causes in particular. Having access to this unique source of knowledge and wisdom will transform medicine in a spectacular way and uplift the ways of treatment and healing.


Psychosomatic disorders are found worldwide in increasing numbers. Why is this so? In the majority of cases the patient has lived a life of “silent desperation”, didn’t have the opportunity or seen any reason to look for unsolved trauma in his or her life including childhood, denied wishes and intentions, residues of failure and unfulfilled expectations, has stuck in toxic relationships and boring or overwhelming jobs. But there is more to it. Neale Donald Walsch, bestselling author of “Conversations with God”, offers a more spiritualistic explanation (Walsch, 2012) analyzing why 98% of human beings in 98% of their time are occupied by actions from which they don’t benefit at all. He introduces the “path of the soul”, the way of living our soul has chosen to make sure that it will follow its mission, i.e. achieve every single experience on earth as documented in the incarnation contract, and at the same time being of significant help for others. However, we don’t really know about this contract consciously and thus, due to our free will, we often make decisions which lead to detours – the so-called long way -, creating trouble and resistance, and making life as hard as we expect it to be.


Once we are able to help our patients to recognize that they are on the long way, which is not necessarily the wrong way, and support them to gain the sensibility how to find their way of the soul, we are coaches rather than therapists and may leave the responsibility for their own health with the patients. Now we can create a space of health while letting go our addiction to diseases and ill health. Now we can educate everybody how to take on responsibility for their own luck including health. Therapists of the future have to incorporate at least three capacities. Not only will they have to be well trained experts in their medical fields, they also will have to be a priest and a healer. Trust and consciousness will be the bridge between patient and therapist. The two of them will target their actions on well done rather than well intended. Using the law of cybernetics of the 2nd order, therapists will know how to lead their patients to live a life based on self-esteem, self-respect and empathy for the people around them. Therapists and patients will not any more try to fight against any disease or impairment. Because diseases are considered as normal reactions to abnormal situations, there is nothing to fight against inside the human being. Peace within will create peace in the environment, reducing the number and force of stressors and thus the number of reasons to take the way into an illness.




Summary of segment 102-III:


  • The holographic universe inside our body: the quantum realm of consciousness
  • Entanglement and interconnectedness as basic principles of communication and control
  • Psychosomatic disorders, mind and emotions: finding back to our mission and the path of the soul
  • Psycho-Neuro-Immunology and its contribution to our understanding of the mind-body-soul relationship
  • Holistic modalities and treatment regimens based on the New Paradigm
  • Using the observer effect: cybernetics of 2nd order
  • Using the Akashic Records to optimize diagnostics and treatment: access to infinite knowledge and wisdom
  • Consequences for education and training of future therapists: expanded capacities required




Course Segment IV– New Paradigm Medicine as practical experience (hands-on teaching)


Segment 102-IV consists of only little theory but plenty of practice, i.e. it is the practical part of the course putting the knowledge of segments I-III into action through in-person training. One-to-one training, exercises in small groups, sensation experiences as a class and clearing individual emotional blockages will lead to astounding development of practical skills as well as to personal development in general.


Participants will learn how to sense and use energetic fields in order to find and delete factors that prevent patients from healing known as foci of distortion, i.e. physical, emotional or mental blockages of the vital force. They will learn to read and transmit information with and without the support of technical devices as well as create empathetic rapport to their patients and clients to unearth and eliminate trapped emotions and unsolved conflicts. They will learn how to clean the informational body-field from toxic information and conduct the reset of tormented information sets. Following the course of personal development attendees will achieve the capacity to access the Akashic Records be it through different altered states of mind including meditation or a mediumistic approach, make use of this unique universal source of wisdom, help the patients find the karmic or inherited origins of their impairments and also find ways of sustainable treatment and healing. Using the findings of quantum medicine and quantum healing, attendees will learn how to turn down expectations and intentions to manipulate destiny and thus allow everything to be or happen as it should be or happen. Therapists of the future will replace competition by contribution, self-importance by humbleness and dominance by equanimity creating an atmosphere of empathy to facilitate any healing process.


Following Thomas Aquinas who taught that health is not a state, but an attitude, participants will learn to act as an example for their patients in being, feeling and keeping themselves healthy. And of course, they will learn how to achieve the capacities needed to be a future therapist, i.e. to be an expert, a priest and a healer at the same time.



Summary of segment 102-IV:


  • Feeling energy and information and knowing how to differentiate them
  • Using the energetic field to finding foci of disturbance
  • Transmitting information with and without technical support
  • Expanded interview techniques to unearth trapped conflicts and emotions
  • Cleansing of the informational body-field: an intended reset of tormented information sets
  • Access to the Akashic Records through meditation and altered states of mind
  • Quantum medicine – quantum healing: allow changes to happen
  • Therapist – priest – healer: future medicine requires different capacities





  • Bohm, David: On the Intuitive Understanding of Nonlocality as Implied by Quantum Theory, Foundations of Physics, vol 5, 1975
  • Bohm, David: On Quantum Theory, Wholeness and the Implicate Order, 1980
  • Chopra, Deepak: Das Buch der Geheimnisse, 2008, Wilhelm Goldmann Verlag München
  • Feynman, Richard: QED – Die seltsame Theorie des Lichts und der Materie, 2008, Piper Verlag
  • Flook, Richard, van Overbruggen, R.: Why am I sick? What’s really wrong and how you can solve it, 2009
  • Floyd, Keith: Of Time and Mind, Fields within Fields, Winter, 1973-4, No. 10, The World Institute Council
  • Fraser, Peter: Energy and Information in Nature, 2012, Choice point Communications, Poole, UK
  • Fraser, Peter; Massey, H.; Wilcox Parisi, J.: Decoding the Human Body-Field, 2008, Healing Arts Press
  • Goswami, Amit: Physics of the Soul, 2002, Hampton Roads Publishing Company, Charlottesvile
  • Goswami, Amid; Reed, R.; Goswami, M.: The Self-Aware Universe – How Consciousness creates the Material World, 1995, Tarcher/Putnam
  • Goswami, Amit: The Quantum Doctor, 2004, Hampton Roads Publishing Company, Charlottesville
  • Hameroff, Stuart¸ Penrose, Roger: Consciousness in the universe: A review of the ‘Orch OR’ theory. Physics of Life Reviews, 2013 DOI:10.1016/j.plrev.2013.08.002
  • Hameroff, Stuart¸ Penrose, Roger: Reply to criticism of the ‘Orch OR qubit’–‘Orchestrated objective reduction’ is scientifically justified. Physics of Life Reviews, 2013 DOI: 10.1016/j.plrev.2013.11.00
  • Hameroff, Stuart¸ Penrose, Roger: Consciousness in the universe. Physics of Life Reviews, 2013; DOI: 10.1016/j.plrev.2013.08.002
  • Katie, Byron: Who would you be without your story?, 2009, Hay House Inc., USA
  • Laszlo, Ervin: Science and the Akashic Field: An Integral Theory of Everything, 2004, Inner Traditions
  • Lipton, Bruce: Biology of Belief: Unleashing the Power of Consciousness, Matter & Miracles, 2008, Hay House INc., USA
  • Meissner, Folker: Energie- und Informationsmedizin, in Compendium der Complementär-Medizin: Naturheilkundlich-ganzheitliche Methoden und Therapeuten, 2011, Co’Med Verlag
  • Meissner, Folker: Störherddiagnostik im Informationsfeld des Körpers, Schmerz & Akupunktur, 2011, Vol. 1
  • Mitchell, Edgar: Psychic Exploration – A Challenge for Science, Understanding the Nature and Power of Consciousness, 2011, Books
  • Mitchell, Edgar: The Way of the Explorer, 1996, Books
  • Oschman, James: Energiemedizin: Konzepte und ihre wissenschaftliche Basis, 2006, Elsevier, München
  • Penrose, Roger: The Emperor’s New Mind, 1999, Oxford University Press, Oxford, UK
  • Penrose, Roger: What Came Before the Big Bang? Cycles of Time, 2011, Vintage Books, London
  • Shlackman, Jed: Consciousness, Creation, And Existence: Guide to the Grand Adventure, 2008, Trafford Publishing
  • Sheldrake, Rupert: Der Wissenschaftswahn – Warum der Materialismus ausgedient hat, 2012, O. W. Barth
  • Van Overbruggen, Rob: Healing Psyche – The Patterns in Psychological Cancer Treatment, 2006
  • Walsch, Neale D.: Was wirklich wichtig ist, 2013, Allegria
  • Wolff, Milo: Exploring the Physics of the Unknown Universe, 1994, Technotran Press, Manhattan Beach, USA
  • Wolff, Milo: Schrödingers Universe: Einstein, Waves & the origin of the natural laws, 2008, Outskirts Press, USA




  1. Resources:

In order to deliver the New Paradigm Pilot Programme the following will be required:


  • Videos of lectures (to be recorded in Bagni di Lucca)
  • Online learning platform (see budget below)
  • Venue for ‘hands on learning’ (TBC in Korea of Bagni di Lucca or UK)
  • Confirmed list of points of contact for KHU and LI to enable seamless communication. (both administrative as well as academic)
  • Syllabi and resource library for students
  • Accommodation for Laszlo Institute Professors
  • ((Assignment and Student projects still need to be designed for New Paradigm Education & Science Programmes))



  1. Budget

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