Nonlocality and exceptional experiences: a study of genius, religious epiphany, and the psychic.

Two centuries of reductive materialism have failed to explain extraordinary experiences such as moments of genius, religious epiphany, and psychic insight. This paper argues that these three experiences are fundamentally the same, differentiated only by intention and context, drawing on experimental research across science that supports an interdependent model of consciousness involving nonlocal linkage or entanglement not limited by space and time. It surveys relevant research from quantum biology, physics, psychology, medicine, anthropology, and parapsychology, and proposes greater attention to autobiographies and journals of historically recognized geniuses, saints, or psychics. Comparisons between ethnohistorical material and spiritual traditions suggest a similar worldview. Meditation research, seen as psychophysical self-regulation, is proposed as a powerful avenue for producing these exceptional experiences.

Study at a glance

Abstract

Two hundred years of reductive materialism has failed to explain the extraordinary experiences we know as moments of genius, religious epiphany, and psychic insight. This paper proposes that these three experiences are in essence the same experience, differentiated only by intention and context. It reaches this conclusion based on well-conducted experimental research across the continuum of science--work that proposes a new interdependent model of consciousness that takes into consideration a nonlocal linkage or entanglement, as an aspect of consciousness not limited by space and time. The paper surveys some of the most important relevant research from quantum biology, physics, psychology, medicine, anthropology, and parapsychology. It proposes that more attention should be paid to the autobiographies, correspondence, and journals of men and women to whom history unequivocally accords the designation of genius, saint, or psychic, offering examples from these sources. And it presents comparisons between ethnohistorical material and spiritual traditions, suggesting they arrive at a similar worldview. Finally, it proposes that meditation research, some examples of which are cited, be seen in the context of psychophysical self-regulation, and that it offers one powerful avenue for producing these exceptional experiences.