Creativity: Logos, Archetype, Holon, Meme, and

the Protoconscious function

the search for a creative principle (Part 3: Consciousness to
Carbon - aesthetics)
By  Derek  Dey
prepared  for  Art  and  Values  /  Spring  -­‐  Fall  2013      
Ⓒ   The papers are covered by intellectual copyright laws. If work or part of the work or references to the work are
properly cited it would be appreciated if the authorship would be included.

ABSTRACT: THE PAPER IS DELIVERED IN 3 PARTS

Part 1- Ephesus to Weimar Germany: the paper examines the history and development of
philosophic Logos and the psychological Archetype. Jung's work on the Archetype is defined as
a multi-disciplinarian approach but evolves, in part from Weimar thinking, and Goethean
morphology. Added to this is an interpretation of Christ-Logos as his structure of the self.

Part 2 - An Integral Jump: The structure and dynamics of the Archetype function like a
crystalline structure. Therefore geometries and categories are considered as being a property of
both archetype and field. The question of transcendent universals and collective memory are
clarified in this paper however, Ken Wilber replaces the Archetype with his Holon, believing that
the Jungian archetype is not a transcendent function but only a property of collective memory.
The terms Holon, Meme, and Protoconsciousness are then examined and compared. Alfred
North Whitehead's 'occasions' are additionally compared to archetypal thinking and linked to
quantum theory.

Part 3 - Consciousness to Carbon: Quantum theory informs much of 20 th Century thinking.

From here the paper compares A N Whitehead's philosophy to a revisionist form of Logos in
Unification Thought. Jung's cooperation with Pauli resulted in the proposal that, "Consciousness
receded into carbon," a quantum proposal. However is there a physical structure which links the
quantum field to mind? The paper therefore examines theories of quantum entanglement to the
work of John Eccles who proposed neurons interact with qualia. Neuro-psychological advances
and research in these areas further link neuron to quantum physicists and are seen as supplying
a promising support to protoconscious ideas and a panpsychic theory, thereby offering a version
of aesthetics, linked to universal ethics and personal integrities.
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Creativity: Logos, Archetype, Holon, Meme, and the

Protoconscious function. The search for a creative principle -

Part 3: Consciousnes to Carbon - aesthetics

Derek Dey, BA, RE-cert.

Derek Dey
Malurthaven 36
2730 Herlev, Denmark.
E-mail: derekdey@gmail.com

Abstract: Preliminary papers in this series have unpacked the history and evolution of Logos, and
the Archetype, as a ground upon which aesthetic proposals might rest. Logos in this paper moves
through the theological and Trinitarian expression to Logos as a contemporary theological and
philosophical version which supports both general creativity and the concept of the self. In the
current paper I have re-imagined this Logos partly, in terms of Process and Integral thinking. Logos
emerges here from an undifferentiated ground becoming breath as the act of creation, and the self
as archetype. This theory of resemblance, of self to cosmos, constitutes the architecture of the true
self in psychological proposals. However CG Jung noted Logos fails to address the feminine fully.
Jung therefore wrote up Logos as ‘Logos-Eros’ in his Red Book, extracting masculine and feminine
typologies from a personal vision he had of Elijah and Salome. These masculine and feminine figures,
moved to archetypes, can either fall into dysfunction or participate in harmony thus balancing the
proclivities of a creative cosmos, and establishing principles informed by organicity, beauty, and
virtues. Logos-Eros helps to resolve a longstanding dispute over the marginalization of the feminine.

Logos, described in the paper, though not bound by time-space, evolves in pre-creation stages.
Likewise the structural psychology of the self, initially the Freudian metapsychology, exhibits similar
stages, architectures, and fluid interactive agencies. This three stage architecture of the self, the
unconscious-preconscious-conscious model, synthesized with Jungian depth psychology, is also
defined as the theory of resemblance, with the proviso that pathologies are eliminated from this
model. The subliminal realm is compared to a PreLogos function described in the theological
dynamics of the Logos. Neuroscientific studies confirm this function of subliminal processing in the
psychological model. Consciousness proposed as a birth of God and a birth of consciousness is
compared to Erich Neumann’s ouroboric myth, where a paradigm for emergent and evolutionary

 
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consciousness is found. Psychologist Gilbert Rose, confirms subliminal fluidity as an element of

creative and PreLogos dynamics. Morphological features attributed to Logos, self, and general
autopoietic systems are compared to Whitehead’s society of occasions where each act of creation is
viewed as a social act of relational concern. Such models of organicity, reveal archetypal, kalogenic
properties. Extracted from the primordial nature of Eros, kalogenesis supports a universe fully self-
justified by the production of beauty, from which, virtues are extracted; an aesthetic proposal.

CG Jung and Ken Wilber both propose consciousness recedes all the way down into the substrates
of carbon and beyond to the subatomic and quantum realm. This journey down, opens with Ernst
Kris’ dictum of his, “Regression at the service of the ego.” This type of regression is written up as a
descent into a hidden order into the unconscious realms, rather than mere collapse into irrationality.
Appropriately this journey into the unconscious reveals a quantum order, archetypal rhythms, and
patterns and geometries. Paleopsychology similarly introduces patterns and social aggregates,
found at these lower, subatomic levels. The term protoconsciousness related to these perspectives,
and from a quantum thinking, becomes a necessary functional bridge linking mind to archetype.

John Eccles’ protoconscious-quantum model opens from neuronal studies. REM protoconscious
work, and the Orch OR hypothesis from Stuart Hameroff and Roger Penrose further support the idea
of emergent orchestrated consciousness lying between neuron, and Logos-field consciousness.
Mind related this way to quantum effects, support universal, and aesthetic properties found extant
throughout the field. By resolving this ‘hard problem,’ life and creativity are posited as an enfolded
property of a deeper implicate order. Cellular protoconsciousness, the conclusion of the paper, is
finally examined from the deeper perspective of global cellular participation, looking beyond the
cytoskelton architecture of the neuron into core DNA, transcriptions and expressions. From current
DNA and Biophoton research, protoconsciousness is therefore identified as a field to systems theory,
rising from field consciousness to DNA transcriptions and hence to the binary function of tubulin
scaffoldings in the neuron. Consciousness is therefore viewed as a participation between properties
of the field, processing in the mind, and interpretations made by the individuated self. The paper
concludes by confirming aesthetic properties of the cosmos, of Logos and Eros, interact with a
quantum mind in symmetries, coherencies, vibrancy, and emotional affects, thus creating a base for
further aesthetic exploration. The methodology used in the paper is described as ‘areas of
interaction’ which is moreover definable as, a philosophy of conflict resolution.

Keywords: CG Jung, AN Whitehead, Sigmund Freud, Gilbert Rose, Eric Kandel, Anton Ehrenzweig,
Panpsychism, Archetype, Logos, Eros, John Eccles, Stuart Hameroff, Paula Zizzi, Roger Penrose, neuron,
cytoskeleton, quantum decoherence, Popp, Poponin, Gariaev, Biophoton.

 
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Part 3: Consciousness to Carbon - aesthetics

- “I searched my nature” - Heraclitus, fragment 53

When Heraclitus first proposed Logos as a philosophic altruism, he posited a

general ordering dynamic or universal principle, which sought expression in

cosmology, ethical character, and socio-political life. The root of this Logos was

defined as divine,1 or as a ‘hidden harmony,’ difficult to find, undoubtedly lying

within the unconscious self, yet opening to patterns and dynamics, of transcendent

principles and dynamic worldly realities. Logos broadly embraced his Physis,

Nomos, Ethos, and Telos - a systemic and cosmological blueprint unfolding as a

source for balance and harmony in all living structures and systems. This typology

of thought is defined in panpsychic terms where mind is emergent from, and

participant with, a universe of mental-like properties rising in layers of complexity to

full consciousness within the human landscape. In short, Heraclitus was looking at

a cosmos to psyche paradigm; a philosophy of participation where the

psychological apparatus interacts fluidly with a cosmology of inherent and innate

principles.

The idea of Logos unfolds through this panpsychic tradition, though not always by

name.2 Pythagorean harmony, Platonic idea, Leibnitzian monads, Kantian a priori

categories, Whiteheadean entities and occasions, Jungian archetypes, and Wilber's

1 Heraclitus, fragment 63.

2David Skribina, Participation, Organization, and Mind: Towards a Participatory Worldview, 2001.
CARRP Doctoral and Masters Theses, Postgraduate program University of Bath. Index: http://
people.bath.ac.uk/mnspwr/doc_theses_links/index.html.

 
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holarchies all find rootedness in this tradition, to a greater or lesser degree. Paul

Tillich thought the philosophical idea of God being inborn in every human being,

Logos on the ground, was attributable to Parmenides.3 However, through Neo-

Platonic traditions, and Plotinus in particular, Logos passed from Greek philosophy

to Christian theological proposals whereby Tillich celebrated this cross-fertilization

of Hellenistic and Christian ideas as a ‘Great Synthesis,’ one that passed through

the Alexandrian schools of theology to the early church fathers and hence into

Christian dialogue.

Theological Logos remains relatively constant from this point on. It still echoes the

cosmos to psyche parameters, yet takes on an essential Trinitarian form of Father,

Son, and Spirit: a general creative proposal of resemblance, where Father as Logos

and Son as Logos mirror or resemble one another in an, I-Thou dialogue. This is a

somewhat anthropomorphic proposal but is bolstered by the idea that the

psychology of the innate self is extracted from this same idea of resemblance.

Logos nevertheless undergoes various interpretations: as breath, it comes to relate

to contemporary thought regarding an energy to matter proposal, evident in the

expansion of the universe. Here it is a cosmology. As word, it becomes an ordering

or patterning proposal related to nous or the rational structures of the mind. In

Aristotle’s aesthetic structure of nous and rhetoric, he moves this rationality towards

3Paul Tillich, A history of Christian Thought, Touchstone 1967, p 29. / See: Logos Archetype #1. p
15. for ‘Great Synthesis’ / NB Tillich’s “Urgrund,” the primeval ground of being, and his “Urbild,” the
archetype, keeps him close to Jungian psychology making him particularly relevant to these domains
discussed in this paper. (NB Parmenides poem ‘On Nature’ discusses perception and Logos, Verse
VIII, Trans., John Burnet.)

 
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The notion of ethical character. However, nous becomes more than a rational mind

in Plotinus' thought becoming 'Divine Mind,'4 which embraces more than a

psychological architecture. This is mind as a first emanation from the One, which in

likeness relates well to the creator. Thus, as a fuller sense of ‘resemblance’ it enters

Platonic Christianity, where it is ultimately transposed from a transcendence to an

immanent ground. Logos as the Son or self, becomes immanent human nature,

and is extrapolated from the Divine Logos, brought down to earth, and displayed as

the architecture of the moral psyche, inhering to particular virtues. This sense of self

is then universalized, initially as the idea of ‘imitation,’ only later to become an innate

and indwelling possibility of individuation.

This mirror like image of the primal creative Logos, as self, ultimately embeds

identity, love, the virtues of compassion, and altruisms, into the philosophical

ground of existence; it also supplies a transcendent and enduring universal set of

ethical proposals, which inform the entire created order including self. Philo of

Alexandria, BC 25 - AD 40, considered as a Jewish and Hellenic syncretic thinker,

integrated such a system from Plato and Moses, as it were, into one philosophical

system. Of Logos, he said, here was the sum-total of God's thoughts and

expressions: it became a rational for bringing forth the physical cosmos. Philo called

all this a logoi spermatikoi - a rational seed; in Judaic terms, Memra (word or laws-

principles of God/Moses) and Hokmah (wisdom) posited synthetically, became this

4 Plotinus, The Enneads, Penguin 1991. p 389.

 
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forerunner of Christian Logos. Philo's synthesis then becomes an early principle of a

cosmological Logos where self is also a participant.5 Philo's distinct characteristics

of Logos, can be partially summarized as:

• Wisdom flows from Logos.

• Logos is the word or utterances of God
• Logos is the mind of God
• Logos produces harmony
• Logos is the bond of the universe
• Logos is the mediator between God and man
• Logos is a messenger / the Son / the soul of man (from the breath of God)

From these aphorisms, Logos unfolds in three ways: (1) as a rational ground of

existence, (2) the power of reasoning, and (3) the ethical practice of rhetoric and the

virtuous character of the speaker. There is within the Christian tradition, a mild

swaying back and forth from Logos as a cosmological ground, to the Christ-logos

posited as self, identity, and moral character, but divine and human ground, cosmos

and self, are never very far apart. Yet, within this proposal there are unresolved

issues. Logos as a ground for existence remained unclear on two fronts. Logos and

the discrete nature of the creator are frequently conflated. Logos as a sovereign

principle, the ground, remained ill-defined theologically and partly because science

was limited through this period. Indeed the problems the church had with Galileo c.

1610 points to a suspicion of science as being anathema to early theologians,

5 Ken Emilio, A Theology of the Logos, RemenantReort.com. p 6.

 
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therefore the separation of religion and science often left God and creation

indistinctly separate.

With or without science, the Trinitarian version of Logos which came into play (John

1:1) remained moreover, a patriarchal proposal where Father, and Son primarily

describe Logos and where Holy Spirit, is often ill-defined as the feminine in one way

or another, as church Mary or wisdom. In this second problem there is here, no

clear sense of an actual daughter. Logos is primarily masculine, but the earlier

Imago Dei (Gen 1:27) is quite different. The creation of, 'Them' in this passage is

clearly posited as Adam and Eve, a distinct masculine and feminine proposal, more

suited to the idea of creativity and pragmatic realities; and by placing them within a

created order, there is at least, a formula for fecundity throughout.

Justin Martyr 100-165 AD an early Christian apologist referenced his Logos to

Spermatikos Logos, to an overarching natural law: an expression of the One, where

universal dynamics and general fecundity defined the creation. He includes the

architecture of the psyche, proposing a tripartite system of self as, body (soma),

soul (psyche), and spirit (pneuma). Logos is his divine principle by which all things

come into existence including the self. He may or may not have been aware of

Philo, but Logos described like this, was familiar to many, at the time.

Clement of Alexandria 150-215, emphasized a cosmological Logos moving

powerfully to immanence. He does so by examining the mythological dimensions of

the tree of life. Here Clement sees a creationist symbol where all things in creation

 
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proceed from a single root: from Logos. Whilst not being entirely free of dualisms,

he states the word (Logos) bore fruit or became flesh. Clement embraces the tree

of life as a symbol for the self, and the wood of the tree as a very real supportive

and material structure - Logos embeds itself immanently within creation, as material

'substance,' quite profoundly. Matter becomes a matrix where Logos (idea and

energy) inheres to substance (mass). He continues by asserting Logos is also

sentient: emergent consciousness, which furthermore longs for participation in

conversation with the creator.6

From Origen, AD 185-254, we read: "For the soul and body of Jesus formed, after

the divine plan, One, being with the Logos of God."7 Origen’s Logos is a blueprint

for the Christ as self, similar to that found in CG Jung's self which he extracted from

the Imago Dei. Christ here proceeds from the One and carries the hallmark of the

One. This is Logos as resemblance, as an innate and true self, where God as a

participant in this entire cosmological construct, indwells in the self, holding to His

distinct and discrete nature: the divine, the universe, and the self, are ontologically

equivalent to a point. Self and ‘wholly other’ are discrete, yet paradoxically intersect

and participate within human proclivities. There is a focus on Logos as Christ.

Plotinus 204-270, a spiritual philosopher, profoundly influenced this Christian

tradition. Supposedly a pupil of an Alexandrian Christian teacher, Ammonius

6John Gibson, Logos in Early Philosophy and Theology, University of Toronto, School of Theology.
2012. p 25.
7 Origen, Contra Celsus II, Chpt. 9.

 
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Saccas, he nevertheless posits a philosophic soul, Nous; his divine mind as one of

three substances, participating fully with the One. This participation becomes self-

evident particularly, in states of contemplation, where at higher levels of

consciousness, mind is transposed into the Divine Mind. At this point the human

experiential world is assimilated with divine properties, and fully mirrors the One

above. According to Plotinus, there was a way up and a way down in this relational

view, just as Heraclitus had proposed before him. As much as the universe

proceeds from the One it is responsive to the co-creativity and conscious

participation of humankind; it is a two way street. It is not linear determinism. This

fecund dialogical principle moves both to change in an all-pervasive shifting reality;

the great chain of being, of one vast connected body, is found in fluid process. This

cosmos to psyche idea becomes a lucid, participatory, archetypal proposal: "Thus

there is in nature the Nature-Principle itself an Ideal archetype of the beauty that is

found in material forms and, of that archetype again, the still more beautiful

archetype in Soul, source of that in Nature."8 Plotinus is in accord with Aquinas who

later agrees, there is a fundamental ground of existence imparted freely from Logos,

to archetype, moving to expression in human nature, and back. This conversational

rationale for being, supplies meaning; and there is in place a lingering trace, a

remnant of Platonic ideas, which he attempts to put on the ground.

Thomas Aquinas 1225-1274, notes: "Logos impresses the species intelligible with

soul: The unio between the logos and the human nature is a relation between the

8 Plotinus, The Enneads, Penguin 1991. Eighth Tractate. p 413.

 
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divine and human nature which comes about by both natures being brought

together in one person of the logos."9 Aquinas says nature, The Trinity, is an

hypostasis; a substance, of which three persons adhere to. There is difference but

there is an underlying and shared ultimate ground, which defines 'person' as simply

one participant in an extensive ‘field.’ Aquinas, proceeds to state the divine is

experienced when mind and body unite, in a state of flow, where the soul,

participating with the mind, can understand all things.10 This Logos nature of the

Christ, extended potentially to all of humanity, emerges as a principle of the true

self, and as a theory of an original mind. Thomas à Kempis, a brother in the

mystical Modern Devotion movement would soon write the, 'Imitation of Christ' c.

1420, wherein Logos nature could be inscribed into human nature by devotion.

This true self was attainable, through acts of imitation. Indwelling, character forming

innately within the self, was not in place but here was a step towards the idea of

individuation, the natural stages of growth, and the true self.

Aquinas and others, thus, hover on the edge of this postulate of Jung's Imago Dei,

where individuation and the self become an innate aesthetic proposal, where self

unfolds as a seat of virtues and creativity. Within the Imago Dei, the self, the intuitive

unconscious, the rational intellect, and masculine and feminine proclivities all lay as

interactive elements. The soul anima, or Sophia, a version of the feminine, doubling

9 Thomas Aquinas, Summa Theologica, part III. p 7.

10Thomas Aquinas, Summa Theologica, Part 1. Extrapolated from, The Nature and Limits of Human
Knowledge.

 
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as wisdom, formed as an interior participant in the masculine psyche; the anima

came to dwell in the depths of the unconscious. The rational masculine took

residence within the feminine psyche; the animus. Cosmos unfolded as implicate

and explicate orders: transcendent-immanent participations, layered with sentient

properties.

An Integral Approach: integral ideas challenge persistent remnants of the dualistic

age. Integral thought is a multidisciplinary approach to history, culture, and the

evolutionary processes of consciousness. The Integral age,11 our times, rests upon

a spiral development, akin to stages or layers of history, yet fluidly defined. One

such leap in consciousness, is defined as the non-dual era formed globally around

figures like Buddha, Christ, Socrates, and Confucius. Today’s leap, now underway,

emerges from the 1960s. Integral dynamics (a multidisciplinary approach) suggests

an ascent of man has continued through time moving towards integral or holistic

forms of thought. The application of systems theories also comes to the fore.12

Indeed, science and religion as conflict models, are also challenged. Of the four

typologies of conflict defined by Barbour, three offer reconciliation: the

independence typology sees both domains seeking authenticity thus finding

common ground in the process. The dialogue typology promotes a constructive

11NB Integral ideas emerge from Jean Gebser’s philosophy, the work of Don Beck and Claire
Graves, and the thinking of Ken Wilber. Integral consciousness and the historical developments
might be here be best referred to Steve McIntosh’s, Integral Consciousness, Paragon 2007.
12 Peter Harrison, The Cambridge Companion to Science and Religion, Cambridge 2010,
Introduction, p.1. See also: The fate of science in the Patristic age by David C Lindberg, p 21.
Additionally page 278 introduces, Ways of relating Science and Religion by Mikel Stenmark.

 
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relationship between the two. The integration typology views Natural Theology/

Philosophy or Process theologies offering a systematic synthesis. Integral thinking in

this paper, embrace these three synthetic typologies in one form or another.13

Logos re-visioned is therefore the first step in a move towards a new synthetic

proposal. From John's version of Logos (John 1:1-3)14 a process or integral model

presents Logos as a seminal logos, an ultimate ground or principle similar to Justin

Martyr’s notion of Spermatikos Logos. Logos is presented as Logos divine and

Logos self; a natural moral law or general principle found pervasively in creation.

Logos thus unfolds in the period of rapid universal expansion, permeates nature, is

participant in forms, and informs the architecture of the self. Within the self and

attributed to the mind is a protoconscious function which links mind to qualia thus

challenging residual dualisms and ideas of separation. This continuum presents

itself as a philosophy of participation, organism, and as a deep ecology. Eros as the

feminine is included and embraced by Logos becomes a theology of participation

and completion. Masculine and feminine and their surrogates, complete one

another and this inform various types of fecundity. The Imago Dei expressly states:

"God created mankind in His own image, in the image of God he created them;

male and female he created them."15 Within this rationale the full psychology of the

13 Barbour's four Typologies are well explained at "Pedagogy in Action"; http://serc.carleton.edu/sp/

library/sac/examples/barbour.html
14Sang Hun Lee, Fundamentals of Unification Thought, Unification Thought Institute, Japan 1991. p.
38.
15 New International Version, Genesis 1:27.

 
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self, male and female, insights into the nature of the divine can be more fully

explored. The paper will next outline this recent theology of Logos, followed by a

psychological equivalent of Logos, the resemblance factor, afterwards.

The theological construct: The theory of the original image, is the term used in

this source, which examines the attributes of God as a discrete creator, a

Whiteheadean ‘actual entity,’ who predates the creative act. These essential

attributes of the One, are framed as both discrete and participatory, in a process

version of theology. Theologically these proposals lie as a modified panentheistic or

pan-experiential proposal. Whitehead says of this, “It is as true to say that God

creates the world as that the world creates God.”16 This idea of interrelatedness

defines the universe as holding to sentience, to mental-like properties throughout,

unfolding in ever complexified layers. Process theology likewise supports a

preexistent God who becomes evidenced ultimately by the creation and who’s

nature unfolds as the creation does. Into this world, self-consciousness, the “I” is

set in a dialogue of co-creativity and coexistence.

Logos, in Sang Hun Lee’s model, is largely a Western theological proposal but also

refers itself to Oriental Yang-Yin dynamics.17 These dual-characteristics, also read

as Sungsang-Hyungsang (Korean) and describe an interactive and innate attribute

of the One; a prototypical aspect of masculine and feminine. Initially the Sungsang-

Hyungsang dialogue is described in its early stages as a subject and object

16 A N Whitehead, Process and Reality, NY Free Press 1978, p. 349.

17 See Fig 1

 
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dialogue lying at deeper levels, but becomes more distinct as a masculine and

feminine proposal as these concepts emerge, towards Logos itself. Yang and Yin

additionally define an active and receptive principle, as light and dark, concave and

convex geometries, and extroversion and introversion, which Jung saw forming in

personality types. Still, what lies at deeper levels is first, an undifferentiated primal

creator, designated as, “The God of Night.” This God of Night, lies in solitude, as

pure existence, who has not yet begun the act of creation. Attributes described

here, reside as pure potentialities only.

The impetus for this awakening and a redefinition as creator, from this solitary and

largely undifferentiated existence, is explained as desire. Desire is an impulse of

heart, the primary impulse or intention to create, which begins to moves

intentionally into action and towards Logos creativity. Heart defined as, ‘The

emotional impulse to obtain joy through love,”18 is related to the term Agape. These

forces becomes the engine of creation as an impetus to bring into existence a

relational field; in particular, autonomous beings described traditionally as Adam and

Eve - the speciation of humankind. Functional interactive dynamics emerge from

this undifferentiated ground to, "Manifest change, and create harmony, and beauty."

This describes both the act and substantial realities of creation.19 What was

originally Numinous, begins to unfold towards immanence whereby love and

emotional affects, generate like a form of cell division, into dual-characteristics

18 Ibid SangHL, p 32. Also p 263.

19 Ibid, SangHL, p. 27. Also see p 29.

 
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necessary for the act of multiplication: a movement towards birthing. Here, the

analogy of parenthood, not entirely sufficient, sees God intentionally moving to

wards becoming a parent, as a father and mother to the child. This ‘divine spark’

finally births the child: the universe, sentient consciousness, and humankind. The

reason underpinning the act is, to form an altruistic, reciprocal relationship of heart.

The movement from Genesis, to Logos, to the visible universe, seen at an emergent

stage at the pre-creation level confirms the original Sungsang (content-eidos) and

Hyungsang (structure-hyle) form expressed in robust ‘give and receive’ action as a

generative primeval principle underpinning all subsequent patterns of interactive

dual characteristics and all future creative dynamics. Ultimately this pre-energy state

translates to elementary particles, atoms, molecules, cells, and so forth in the

immanent domain; all of which are defined by dual-characterists described

essentially as idea and matter. Both lie in participation. Contemporary

understandings of quantum (idea) and classical models (matter) of the universe are

therefore pertinent to this theological proposal. Heart, the primary impulse farther

describes empathic elements formed as emotionally laden sentience. Therefore

affect (emotional properties) and regulation, must also be factored into the field as a

sustaining and enduring force.

As primeval, numinous mystery, begins to move to the pluralisms of cosmos,

emotional affects and regulation permeate the field throughout, coming to define

emergent consciousness. More than the traditional Creation Ex nihilo, as Augustine

 
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and Aquinas once proposed, this is rather a, ‘creation out of nothing, but His own

nature‘ proposal. The mysterious and ill-defined Ex Nihilo, is now translated

essentially into a quantum and consciousness proposal, but of consciousness, of

God’s primordial nature, we specifically have to know that the task of creation

unfolds as a social act. Each act of creation is a social effort related to the entire

field of creation, commonly sourced from the singularity of the One, where harmony

is found. Conscious acts then become, ‘concern-consciousness.’ Whitehead again:

“Our enjoyment of actuality is a realization of worth, good or bad.”20 He goes on to

say of creation, that the primary orientation to all should be, and here I paraphrase,

have a care, here is something of value in its entirety. The creation throughout, to its

minutest speck, is inherently something of value and a matter of concern. The Eros

of the creation supplies us with a field of connectivity and beauty, as a positive

aspect of God’s primordial nature. Of emergence, this principle of organicity,

determines the cosmic epoch. This principle explains virtue.

Then the I-Thou proposition, therefore becomes a serious conscious concern, the

raison d'être for sacred processes unfolding in the ‘field.’ From this first visible

emergence of dual-characteristics, still lying as a harmonized body, a mysterium

coniunctionis or sacred marriage potentially, begins to move towards singularity,

20 A N Whitehead, Modes of Thought, Macmillan, NY, 1938-Free Press, 1968. p 159. / NB Mou
Tsung-san, a recent Confucian scholar, lends substance to ‘concern consciousness’ in his Mind
substance / Nature substance, lectures (moral mind / moral universe) where he referenced
Whitehead. Mou was also aware of Kant’s idea of a moral mind / moral nature postulate. Works
linking or comparing Kant to Neo-Confucianism and Whitehead to the philosophy of Chu Hsi are
common and offer fascinating insight into Eastern and Western similarities of thought.

 
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and a massive irruption of energy into the period of universal expansion. The

principium individuationis, as Aquinas puts it, begins where energy and mass take

on specific expressions belonging first, to their interiority. Aquinas lauds the

interiority of the self and suggests concern-consciousness, the transcendent

function, is what resolves the old Greek problem lying between Eidos and Hyle. It is

the idea or character, emotional affects, and individuation which shapes the form of

an individual. The rest is persona; mass. "Matter," says Aquinas, "as it stands under

signate dimensions, is the principle of individuation of the form."21 The idea, shapes

the material form as a recognizable self; the body is not the first principle.

Ideas begin here. The individuation of forms relates to idea, idea to archetype, and

archetype to mold. Plato thought such processes to be the work of an artisan.

Hermes Trismegistrus’ archetypal molds, were cast and gouged out in primordial

space where male and female were brought forth, he said. Molds formed in space

hold to geometries, consciousness, and individuated blueprints. Mathematical

propositions, divine proportion, principles, and preliminary unformulated ideas, are

what begin to shape this new world. The imagining of the world has begun. This

primal undifferentiated and numinous ground, has shifted towards particulars. In

creation, we find motif, the purpose first established. Theme, the basic contents as

a complexity of ideas. Conception, the plan and how it might unfold. God and the

universe therefore emerge from the shadows together armed with blueprints. What

21 Thomas Aquinas, Metaphysics, 5.8.876.

 
 19

follows before expression are two task oriented stages, described as bases in our

work. A harmonious body moves on to become a multiplied body in the next stage.

Thought and planning move to transcription, as in DNA transcription and

expression. DNA transcription encoding, is next expressed as a two stage

structure, ultimately forming as a gene like set of instruction for creation: as Logos.

1: Inner Identity-Maintaining Bases: The metaphor of cell division used earlier, sees

the undifferentiated state moving towards a preliminary division of dual-

characteristics, whereby the preparatory bases for creation emerge; this nascent

being awakens to creative potentialities.22 Two pre-creation stages emerge here,

this first as an unchanging proposition; the inner identity-maintaining bases, of

which there are also two elements involved. Inner identity bases are not dynamically

adaptive, but relate to transcendent, unchanging, eternal principles, which

interpenetrate and inform all subsequent processes. These agencies themselves,

mirror the fundamental properties contained within the nascent self of the creator.

Ethical proposals, principles of creation from this stage, pre-establish virtues found

throughout creation. As a prelude to the creative act this, marriage between the two

bases, see potential conscious and physical properties synchronized. Therefore the

identity maintaining base are defined by (1) content, and (2) structure. Content (1)

resembles the psyche insofar as it is informed by emotion, intellect, and will: mind

or mental-like properties which establish the classical ethical structures of beauty,

22 See Fig 1.

 
 20

truth, and goodness as emergent properties. In (2), the structure involves ideas,

concepts, principles, and math.

Figure 1: The interactive layers of creative advance towards Logos: the undifferentiated numinous, to
non-dual reality. Stages 1 and 2 are the identity and developmental bases.

Preliminary imagining, ideas and concepts become the first proposals of eternal,

transcendent, unchanging principles, which inform ‘these molds,’ from which the

universe will later be constructed. Here they lie as ideas and feeling-tempered

impulses which fortify all subsequent creativity using these artists affects.23 Both

23 NB the term ‘affects’ defines the feeling and emotional processes of creativity as domains
inseparable from an organisms creative interactions and stimuli. Gilbert Rose uses the term in his
psychology of creativity.

 
 21

these bases here, are unpacked as subjective-masculine, and objective-feminine

categories. In the next stage these bases will emerge more clearly as categories

defined more distinctly by Logos and Eros. It will be from this functional and

unceasing generativity, that the creative advance into novelty will begin.

Purposive dynamic, principles of unchanging, ethical, and relational empathies, are

therefore more than mere architecture; it is an aesthetic proposal contextualized

into the continued creative advance. As the undifferentiated God, 'The God of

Night' begins to emerge into the light of day, we start to see dynamic proposals like

these, moving towards the functional act of creation. Unchanging values,

established at this stage, are integrative to the creative process.

2: The Outer Developmental Bases / Logos and PreLogos: this second dynamic

and adaptive stage forms on the foundation of the previous base pairs. Outer

developing bases, 3 and 4 24 emerge as a pre-energy, dynamic principle, a realm of

pre-fecundity established just before the creative act takes place. This is Logos per

se, akin to DNA transcription. However, Logos still lies at a level of potentiality

where the universe, has yet to form conceptually and completely. There are still

preparatory processes taking place in the PreLogos function.25 This particular

dynamic sees the preliminary ideas, blueprints of human typologies, and all the

24 Fig 1-top: The outer developmental base is defined as a pre-energy, pre-creation layer of Logos
interactive with Eros in this paper.
25NB: PreLogos defined as, the formation of a mental mold, appears in 'Notes - Essentials of
Unification Thought.' p 470. It will be important in explaining subliminal processes later in the paper.
PreLogos is also cited in A Study of the Relationship of Divine Logos and Human Logos in
Unification Thought by Jinsu Hwang, Ph. D. p 5. - http://www.utitokyo.sakura.ne.jp/uti-index-
gaiyou01-symposium01-2013-e01-jinsu-hwang.pdf.

 
 22

categories and other typologies inhering to the unfolding of, and emergence of the

cosmos, reconsidered and perfected before being released. Archetypes, are not

essentially perfected at the lower stages, nor are they animated at this point. They

are reworked and perfected within the PreLogos to Logos function. The paper

takes these dynamic processes to mean elements of subliminal processing.

Concepts, then become functional blueprints from which creation will later inhere

to, from spiral galaxies to the human skeletal structure, to the smallest bird.

Essentially structure (2), contains the innate properties of architecture, structure,

and pattern; this is a prelude to mass. Ideas, and what must become a massive

amount of blueprints related to the complexities of creation, including the internal

qualities such as freedom, choice, concern-consciousness and creativity, in

humankind are considered. Various levels of autonomy in other categories are

likewise established from thinking processes, volitional and intellectual functions.

Ideas are thus filtered through reason where a detailed definition of the bird, for

example, Is envisioned. The tentative proposal is then examined by feeling, whether

the aspects of a bird, for example, are considered to be good bad or indifferent.

Conceptions are thus modified and refined into a working proposal which then

passes to the directive force in the final process, to will. This reworking and tireless

search for excellence, is the PreLogos to Logos function.

After mental images for the creation are developed, these ideas, concepts, and

archetypes are assigned their pre-energy potentiality and status at this level of

 
 23

Logos. They become dynamic forms ready to seeking expression in a transference

of energy to mass. What begins to emerge are the conceptual, structural,

architectures, soon to become visible realities. Logos-Eros, then becomes distinct

as particular dynamic forms embracing various forms of dual-characteristics. Now

lying as dynamic architectures, these layers of complexity emerge as archetypes

and physical realities, emerging into an elegant universe.

Blueprints for beauty and virtue involve, not only masculine and feminine but internal

character and external form, ethically bonded throughout. Mind and body unity

therefore, mirror this primal ethical impulse. Idea, defined as energy and information,

meshworked into matter, define all layers of creation. Mind and body are

extrapolated to divine proportion with the proviso that character conforms to these

principles also. In aesthetic proposals formal qualities such as line color proportion

and rhythm found in the arts are only half the story. Content gives meaning to form.

In this model, complexities of form (dual-characteristics), dynamics, and unification

regulate the field of creativity.

Logos-Eros as creative potentialities, also include two more functional qualities

which needs be mentioned: (1) 'Universal Prime Energy,' (prime force or energy) a

proposition not lost on classical cosmology, and (2) 'Inherent Directive Nature,'26 the

quantum-math proposal embracing the possibility of directive consciousness, and

26 See Fig 4: This is an archetypal cosmology, which reinforces the archetype with appropriate
dynamics covered in the earlier papers. Inherent Directive Nature presupposes energy as energy-
information.

 
 24

related to archetypal thinking and structuring. The geometries of the symbol, for

example, reveal a directive nature and point to emergent properties simultaneously.

This panpsychic proposal of mental-like properties found throughout, therefore

defines the entire participatory 'field.' This is the ground of the protoconsciousness

proposal the paper begins to approach.

The Psychological proposal: Mythic and psychological references are well

related to this interpretation of Logos. At the archaic level of non-differentiation, ‘The

God of Night’ initially lies in solitary mystery, and

preexistence. From this undifferentiated realm, ‘The

God of Day,’metaphorically begins to emerge from

the shadows. At this point as the child (humankind

and the universe) is birthed, so is the parent. This

Fig 2: the Worm Auroboros metaphor is not perfect, still, as Creation begins to

unfold, both become consciously visible in the

primal desire for reciprocal relationships. Transcendence thus moves to

immanence, as attachment psychologies might define emergent reciprocity.

Immanence holds to an emotionally saturated field, as self does, emerging, from

numinous layers.27 This emotive movement from an undifferentiated ground,

towards a primary division, intrauterine existence, and towards the self, is recorded

in mythic and psychological accounts, in the collective unconscious.

27NB Jung writes; “The Self is not a philosophical idea ... Its empirical symbols, on the other hand, very often
possess a distinct numinosity, i.e., an a priori emotional value, as in the case of the mandala.” - CW 6, para.
789-981.

 
 25

Undifferentiated containment, contentment, and narcissistic bliss, first posited, is

then followed by processes of differentiation. In turn, this describes the birth of

consciousness.28The mythic Ouroboros, worm or serpent, frequently found in

alchemical studies, hermeticism, and mythic references worldwide, reveals such an

emergence. Ouroboros was defined by Jung and Erich Neumann as having a

powerful archetypal significance related to the psyche, and to the processes of

individuation. This pre-ego or dawn state of consciousness, illustrated by a worm

has its tail inserted into its mouth. A solitary self-containment, suggested here,

points to a natural and early narcissistic state. It then begins to unfold and

individuate into a creative postulate; a necessary division into emergent and

dynamic consciousness. A faint trace of dual-characteristics is usually evident in

auroboric imagery, becoming more apparent, as individuation continues. What

unfolds are emergent dual-characteristics or Yang-Yin features necessary for

dialectical processes, synthesis and creativity. Classically, this illustrates the

architecture of the self, containing the subdivisions of conscious and unconscious

realms. Separate geometries, in a semblance of a synthetic duality, later become

more distinct and active. It is from the emerging dual-characteristics of the interior

self whereby consciousness emerges; both Ego and Id are equally necessary for

conscious emergence. In this example, the illustration of the ring revealing a

suggestion of division, this creative duality, already present in the circle. Here is the

28 Erich Neumann, The Origins and History of Consciousness, Bolingen 1954, p 15.

 
 26

primal Yang-Yin nature or the conscious-unconscious architecture of the self, lying

as a potentiality, already evident in the intrauterine self.

Fig 3: A synthesis of theological and psychological terms also seen in Fig 1. Symbolization tends to
bring traditions together, but by the 3rd force psychologists including Erik Erikson and Abraham
Maslow, differences become less contentious and move more to synthetic and creative principles.

The Freudian oceanic primitive ego state, and, participation mystique,29used by

Jung, point to this idea of undifferentiated participation, a pre-dawn state, found in

the primeval depths of archaic consciousness. Neumann notes, these states can

be related to both the transcendent realm and to the worldly plane: "The origins of

consciousness are therefore both prenatal and otherworldly."30 This numinous

29 NB the terms 'Oceanic' posited by Freud and 'Participation Mystique' initially from Levy Bruhl and
then used by Jung are well suited to a sense of early undifferentiated consciousness and intrauterine
or early infant experiences.
30 Ibid, Neumann, p 23.

 
 27

transcendent order, and intrauterine proposal, as a pre-ego and cosmic model,

unfolds as a basic ontological proposal of becoming, and belonging, to an

entelechy, where hidden potentials become revealed in actualities.31

The intuitive unconscious: This layer relates to the early stages of concepts and

ideas, equivalent to the notion of an archetypal cosmology. However early models in

psychology offer two distinct interpretations of the unconscious. These are divided

along Jungian and Freudian lines. Freud essentially offers an unconscious as a

closed container, full of repressed wishes and fears. These pathological elements

form as libidinal organizations and instinctual drives. This typology of the

unconscious is personal, contained by boundaries of the self, and is set in conflict

with the ego which tries to control libidinous drives in their unacceptable forms.

Control ranges from repression, to forms of sublimation, whereby certain drives may

be released under the disguise of socially acceptable forms. Elements of anger,

perversion, dread, and narcissism, are here interwoven and conflated with artistic

forms. This eternal struggle between the Ego and the Id, is a conflict model.

Such primitive instinctual drives and pathologies, extracted from a Darwinian

evolutionary background as Freud did, allow him to posit a mechanistic formula of

instinctual-drives as essential features of the psyche. This model holds to innate

structures, but not to creative dynamics. The Jungian unconscious is not purely

evolutionary in this sense and lies open to transpersonal elements and archetypes,

31NB Aristotle approached his De Anima with this methodology, questioning how energy unfolded
as psyche.

 
 28

which form in the Id, as symbols. Jung’s unconscious is furthermore divided into

personal and collective. The personal relates more to experiences and the collective

is the deep and transpersonal layers of the psyche; the transcendent archetypal

realm. Creativity in this sense, therefore belongs more to layers of maturity. What

follows in the Jungian model is the amplification of imaginal ideas and archetypes,

followed by symbol interpretation and then expression into the cultural domain.

Within Freud’s lifetime his model of the unconscious was challenged at an early

stage by Melanie Klein who observed processes of symbolization in children. Hanna

Segal amplified and formulated this discovery into a creative model of the

unconscious rather than a mere repository of archaic instinctual drives. Naturally

this picture is somewhat more complex, however symbolization forming within the

Id approaches ideas of archetypal emergences from the collective unconscious. A

bridging or synthetic process between these two theorists began from such early

clinical work. Regarding this Slavin and Kriegman say: “No less than Freud and

Klein these versions of the modern relational paradigms assume-both implicitly and

explicitly-the existence of a fund of essentially a priori knowledge and expectation

contained within the deep structures of the psyche.”32 Freudian and Kleinein

thought, then journey through other psychological adaptive models proposed by

Kohut, Erikson, Fromm, Sullivan, Fairbairn, Winnicot, and Bowlby. The human

psyche in their work, becomes more than a reservoir of destructive instincts; rather

a creative, adaptive, dynamic, involved with preexistent ideas. Whether we talk of a

32 M Slavin, D Kriegman, The Adaptive Design of the Human Psyche. Guildford Press 1992. p 74.

 
 29

priori ideas or the archetype, universal ideas and concepts seem to be generated in

these preconscious layers. Particularly from Donald Winnicott’s work, another idea

surfaced, that of ‘the true self’ which was deemed innate and attainable. This also

helped diverse traditions to move to a certain commonality found within the

disciplines of positive psychology. An archetypal cosmology related to the

unchanging inner identity base in our theological model, suggests archetypal

creativity is mirrored in this deep layer of personal transcendent dynamics, just as

the true self is likewise an emergent property.

Dynamic Fluidity: preconscious and subliminal processing functions, have been

posited as transactions flowing between PreLogos and Logos in processes of

refinement. Freud’s early topographical postulates of the psyche are not lost here.

He offers a structural, unconscious-preconscious-conscious, morphology of

psychic architectures often used generically in psychological models.33 PreLogos,

posited as preconscious subliminal processing, is well related to the psychology of

creativity. Subliminal work forms a bridge lying between the unconscious archetypal

constellations and rational conscious functions. Intuitive unconscious imagining,

symbolization, and a priori ideas are refined here before they might be expressed.

The subliminal world likewise links the rational to the transpersonal, to the primary

function of the unconscious: and it is fluid dynamics, assisting the super-sensible to

become sensible.

33 Sigmund Freud, On Metapsychology, Penguin Freud Library 11, p 196.

 
 30

Jung simplified the creative psyche into unconscious and conscious structures,

although the processes of symbolization are comparable to subliminal processing.

Neuroscience settles this issue lying between Freud and Jung. Subliminal

processing does take place in two ways, from a bottom up, and a top down

proposal.34 Bottom up refers to the PreLogos function where considering and

reconsidering the archetypes is seen as a dialogical conversation with the deeper

structures of the unconscious. Revision and perfection of the original blueprint takes

place here. Top down views Logos as dynamically responsive to external realities;

to the outer field of Logos and unfolding evolutionary realities. Logos, takes into

account the ongoing processes of creation, adapting itself to changes and

refinements in the expressed field: changing and adding as things move along,

adaptively. Logos-Eros and the ever-changing universe function interactively and

dynamically, as living systems must, establishing responsive feedback loops. The

Logos-Eros proposition is not simply pre-energy and pre-information tied to

determinism, but an adaptive ongoing principle as a dialogue might show. Living

systems, relate to complex dissipative, transformative, and creative dynamics. An

artist refines ideas from the imaginal source and adapts to his creative adventure in

refinements to his unfolding work. The interests and passions of the observer and

the observed, from both sides of the spectrum, create quantum reality; a point we

shall return to.

34 Dehaene, Changeux, Naccache and Sakur, Conscious, preconscious, and subliminal processing:
a testable taxonomy. 2006. Trends in Cognitive Sciences Vo. 10 No. 5.

 
 31

Evolution and adaption, are a conversational arrangement, an I-Thou dictum

advancing into novelty in relational and dialogical dynamics. The philosophic maxim

of 'the way up and the way down,' intercepted such proposals,35where there was

no unidirectional expansion, rather the fluid interaction of primary (unconscious

factors) to secondary (conscious) functions established as a conversational, feeling-

toned, fluid interchange. Furthermore, within the adaptive, creative and relational

nature of the psyche, meaning is extracted out of seeming unconscious chaos. "We

are in more or less fluid interaction with our environment on various levels. Forms

are configurations or levels of balance in these interactions. They create order

where otherwise there would be chaos or void."36 Order, pattern, and rhythm, point

to a certain coherency, whereby purpose might be revealed.

Fluid processes and formal organizations of experiences are therefore never solely

linear, nor are they devoid of meaning. Human beings are not passive recipients of

experiences but active creators of reality, an activity central to our psychological life.

An intuitive empathic understanding of others, defined as ‘feeling into another’s

mind,’ an imperceptible mirroring of another’s movements, patterns, memories,

mirroring and empathic bridging, lying between self and others, defines social

intercourse and creative pursuits. These substrates of dynamics, tensions, and

releases, are tied intrinsically to creative and adaptive processes.

35 NB: this ‘way up and way down’ was aforementioned in the thinking of Heraclitus and Plotinus.
36 Gilbert Rose, The Power of Form, NY-International Ed, 1992. p 25.

 
 32

Artists affects are feeling toned processes. Creative changes, transformed through

seeming chaos, embrace affects regulation and creative patterns of tension and

release within the psyche. This to-and-fro dance of refinements and consolidations

defines creative works. Dynamics, of unconscious and conscious factors, in

tandem, therefore shape reality, creative acts, and: "Together, represent small

quanta of kinesthetic expressiveness and thoughtful motions."37 Beyond kinesthetic

and somatic tensions, dynamics purposively move to a Gestalt-like resolution, to

unification: “Mobility: from explicit motion in affect, to implicit virtual motion in art, to

intrapsychic mobility in creativity,” sees tensions resolved and sensibilities forged,

then: " ... The artist searches for self completion in the work: he or she has a private

dialogue with a projected part of self-mirroring, smiling, frowning, approaching,

withdrawing, until the final completion and release."38 The mirroring of the self, of

one's nature, completes the success of subliminal processing and lends to the

sense of satisfactory completion felt at the end; a move to unification and

resemblance. The PreLogos/subliminal processes is designed simply, to bring

about the best of all possible worlds in resemblance. Along with the search for

excellence, this is a fundamental assumption drawn from PreLogos/Logos creativity.

Logos then clarifies early theological confusion whereby Logos is often conflated

with the inner and discrete nature of God. The birthing and procession of dual-

37 Gilbert Rose, Affecto-Motor Sublimation: A Non Narrative Approach to Abstract Art and Music. p
2. Source: http://internationalpsychoanalysis.net/wp-content/uploads/2007/08/
gilbertroseberlinaffecto-motorsublimation.pdf
38 Rose as cited in George Hagman, Aesthetic Experience, RodolfiNY, 2005. p 66.

 
 33

characteristics, emergent from the primal realm of heart and ideas, flow from the

numinous 'God of Night,' emerging as a principle of pre-creation, but this is not

God per se. It is, if anything, creative nature, mRNA but not DNA, not the self as

such. When transcendence then crosses the line into immanence, it forms as a

panpsychic world, insofar as the rapid expansion of the universe, cooling, and the

physical layers of nature, are essentially indivisible, inseparable from the One. Yet

take it all away and the discrete nature of the creator would still remain.

Cosmic dance: Yet, how does this first Principle come into play? Logos extant, is

a creative field where it takes two to tango. The deep structures embrace subject

and object dynamics, and such interplays, all the way down. Creativity has already

been described as form, dynamics, and unification. Dual characteristics of subject

and object emergent from the undifferentiated ground, gives birth to an advance

into novelty; what is called a multiplied body in this schema. Concerning creativity,

we are looking at the old question of how the many emerge from the one.

As subjective and objective natures rise towards creative expression, masculine and

feminine categories become a more distinctly the correct expressions of subject

and object. Logos as the Father and Logos the Son fails to some extent here. In

Integral terms in the current shift in consciousness, a fully masculine and fully

feminine definition becomes a more appropriate creative proposal. Indeed, Jung

points out where imbalance reigns between the two, masculine, if left to its own

devices, moves to a relentless and unremitting persistence of order, to tyranny. The

 
 34

feminine descends into the shadows of the lower orders where carnality, and

seduction lie in wait; all transcendence lost. Philemon and Baucis, the couple

psychologically internalized as Jung’s model of wisdom and the soul, emerged early

from his speculations. The soul and the unconscious psyche, whom they represent,

are therefore married and as a couple reveal hospitality, shown towards the Gods.

The couple illustrate a harmonious, meaningful, and synthetic proposal, where the

sexes complete one another, thereby remaining connected to the properties of the

transcendent realm. It is they who move to an elegant, kindly, and creative

proposal, where likeminded descriptions of subject-object, conscious-unconscious,

mind-body, and anima-animus, male and female, all offer symmetries, synthesis and

the aesthetics elements of the field. Jung’s couple were lifelong friends, and

paragons of generosity. Thus, a telos of a purposive novelty and harmony is

established between the two, and for good reason. They conform to a hidden order,

whereby harmony and empathy is ultimately revealed as a self-evident principle.

Masculine and feminine characteristics supply an aesthetic canon: the sublime and

the beautiful. Edmund Burke introduced this idea, and Kant was quick to pick it

up.39 Early musings on the topic described the sublime as vast and fearful, but later

work reviewed terror and redefined the sublime as awesome, vast, and mysterious;

a universe full of wonderment. The beautiful remained embracive, balanced,

39 Edmund Burke, A Philosophical Inquiry into the Origin of Our Ideas of The Sublime and Beautiful,
(Collier 1909), Bartleby 2001, Part 1 Chpt 7 and 10. / Also see Kant’s aesthetics in his third Critique
of Judgement. / NB, George Hagman resolves these categories more fully in Aesthetic Experience,
Rodopi 2005. Chapter 6 and Chapter 8.

 
 35

relational, colorful, and harmonious throughout its history. Both instilled within us,

passions of a different stripe. That the universe is such an act of creation,

symmetries can be furthermore defined by agape love, a sacrificial and purposive

divine persuasive agency. This selfless emptying, pours itself into the ethical

expansion of the universe, where masculine and feminine beauty are then found

throughout. The work of Logos is thus rooted paradoxically in self-emptying

processes, a sacrificial act of love not lost on artistic types. Within this self emptying

proposal, a kalogenic expression (Greek 'kalos / beauty') of internal and external

beauty and virtues becomes visible. Kalogenesis, thereby becomes a primary self-

justification of existence, an ontological proposal posited as a complex of

harmonies, symmetries, and virtuous acts all found in the field of creation. Eros and

Logos' form this aesthetic principle, where a moral order, is predicated to all.

Whitehead suggests, within each occasion of experience, we are lured by such

kalogenic beauty, never coerced, nor impelled by deterministic force. The ethical

principles of the field are never forced upon us; they imply a natural surrender to

kalogenic beauty, thus defeating the thinking that all this ordering is simply

deterministic. Ferre states of this type of non-coercive moral lure: "In its process of

becoming actual, every fundamental entity must result in a unified harmony of

definite elements held together in experience. In this way, every pulse of actualizing

energy represents in itself an act of kalogenesis. The universe comprised of

 
 36

kalogenic entities and their combinations is therefore, strictly speaking, the by-

product of beauty."40

Kalogenesis goes some way towards defining the qualities of Logos-Eros as

expressed. The need for balance between the two becomes a necessary foil to

pathologies. Individuation profoundly marks the Divine Image and as both

masculine and feminine are confirmed in their fullness: "The Unification Principle

says that, 'though the internal character [Sungsang-Kr.] cannot be seen, it assumes

a certain form ...' This indicates that within the Sungsang there already exists an

element of form, namely, the inner Hyungsang."41 Here Sungsang is the original

undifferentiated ground yet paradoxically containing a harmony of substance and

form, which ultimately translates to kalogenic forms of masculine and feminine

participation. They lie comfortably and potentially creative at the deepest layers of

existence, and likewise come to inform the immanent field. Universal prime force,

and Inherent Directive Nature, give shape, and character to the development of an

archetypal cosmology, as Hermes Trismegistus proposed.42

Logos manifested as field is therefore filled with archetypal dynamics. They in turn

are individuated out of the field according to their specific function and are made

active by emotively driven responses. Intensities, passions, and interests, make

40 Frederick Ferre, Being and Value: Towards a Constructive Postmodern metaphysics, SUNY 1996.
p. 358. (The chapter on Kalogenics starts at p 339.)
41 Sang Hun Lee Fundamentals of Unification Thought, UC Institute 1981. p 18.
42Cited in the first paper, p. 14. " ... This mold was called the Archetype, and this Archetype was in
the Supreme Mind long before the process of creation began ... male and female brought forth ... "
NB, Jung lists many sources for the archetype in his Archetypes and the Collective Unconscious.

 
 37

archetypal dynamics active, in processes of flow. Whitehead's nexus of energy

perhaps best expresses the nature and dynamics of the archetype whereby a

concentration of individuated energy and information forms into particulars.

Concrescence, the outcome of archetypal dynamics is expressed as a nexus, of

constellated processes, as a society of ideas and energies moving to a society of

cells, living organisms, self or culture. The archetype, as a nexus of energy and

information, inhabits the field of Logos. Thus Logos might look, for all the world,

rather like a pond teeming with archetypal Koi.

Fig 4: Creation as non-dual systems: referred to Quantum, Chinese, Oriental, Western, and
Indian traditions. A transcendent-immanent universe holds to mental-like properties throughout.

Logos is well represented in the philosophic and theological traditions but Eros

always remained a weak force. The Heraclitian term of Panta Rhei, everything flows,

 
 38

offers certain dynamic functions generated by Logos-Eros interactions. Eros,

however is more often conflated with the term erotic; indeed Plato first described

Eros as a carnal force; only later did he talk of the contemplation of beauty, moving

Eros from carnal to the ideal; to a notion of the purification of the soul whereby

Eros became comprehensible as an elevated aesthetic principle. Such

contemplation helped the soul to recall beauty in its original and pure form.

The archetypal Mandala and the Taijitu symbol reveals a dynamic of participation

whereby opposites are synthesized. Within each segment of the Taijitu symbol there

lies a seed of the complementary opposite within. There is a common base for

empathies posted in each. Within the masculine, a feminine element resides; the

anima. Within the feminine, a complementary masculine element resides; the

animus. In the Yang, there is an element of Yin, defined by small circle embedded

towards the base of the shape and vice versa. Additionally in the Taijitu symbol,

Yang and Yin are synthesized to t'ai-chi, to a deeper order of the supreme ultimate

where any sense of duality is synthetically resolved. The mandala does much the

same and both symbols go some way to explaining how complexity emerges from

One. Likewise out of the depths, Logos-Eros emerges from the One, from whence

all things arise.

Archetypal Cosmology: The mythic turtle, a cosmological symbol of the earth

resting on the back of a turtle, is viewed like a flat plate. From this ancient symbol

the infinite regress issue presents itself. If the earth rests on a turtle what does the

 
 39

turtle rest upon? The answer: another turtle, and another, until we have turtles all

the way down, all the way to first cause. Logos as such, also presents layers of

mental-like properties, running all the way down to the primeval impulse. The extant

universe, as an archetypal cosmology, teeming with ideas, likewise rests on layers.

Fig 5: Layers of mental-like properties rising in complexity towards full consciousness. A morphology
of consciousness whereby the more complex layers ‘contain’ elements from the previous layers.

Archetypal molds, emerge in layers. A rock, for example, cannot be defined as

conscious but it does contain basic mental-like properties in its atoms, structured

as energy-information, and mass. It contains a primitive quantum form of mind and

body. As Logos emerges from the undifferentiated numinous ground to field

consciousness, it becomes evident that mental-like layers and properties then

range through simple, to advanced, to more complex layers, which can likewise be

 
 40

traced all the way down, like the turtles, to the first cause found in the

undifferentiated One. This proposition is the panpsychic world of living things.

Layers viewed this way as archetypal energies, panpsychic proposals, and patterns

expressed as self-organizing properties, function like societies; as systems theories.

Higher orders are mobilized as layers containing all the elements of lower orders,

though lower orders do not contain higher elements. Thus self consciousness at

higher levels contains propensities, which embrace all that has gone before. There

is an awareness in self-consciousness of the entire field which lives prototypically

within the psyche and the substance of the self. Systems thinking. Like deep

ecology, view aesthetic properties as micro and macro societies of which we are all

a part. Self, family, biological and morphological systems, economic systems, and

socio-politico aggregates, nature, all emerge as dynamic structures, hierarchies and

holarchies which hold to layered properties predicated to the field.

Biological and morphological systems are self-regulating societies tied to feed-back

loops. As biological systems clearly show, both self-sustaining (self-maintainance)

and interrelated (developmental) dynamic properties are both tied to their extended

aggregates. Planetary, biological, psychological, or social systems lie open and

networked. The mind and nature paradigm can therefore be referred to, as a type of

morphological thinking. In this way if we take the universe to be a kalogenic and

morphological network, societies are not mere holons, but are constellated realities

marked by love and order, both forming an aesthetic continuum, where higher and

 
 41

lower orders can always be defined by warm symmetries and share elements of

commonality.

Systems lacking such empathic and altruistic gestures, falter and collapse. Social

aggregates and political structures form or unravel, with these same dynamics.

Order is simply insufficient, in of itself, for cohesive patterns to become sustainable

but love, respect and sufficiently developed and responsive feed-back loops,

function appropriately and efficiently. Morphologies defined thus, are akin to the

older idea of, the great chain of being, though holding to fluidity and affects; feeling,

and ethical resonances, which underpin philosophies, and the biological realities of

organisms.

Autopoiesis,43 structured like the archetype, marks living or self-organizing systems

as societies, and innate principles, expressed in their morphological organizations.

This is nature as a systems theory, embracing idea and form. Autopoiesis has been

extrapolated into sociological expressions; patterns and rhythms of life, all viewed

organically and organized philosophically as societies. Societies also form as

occasions and dissipative structures yet seem to hold to universals, patterns

emergent from a deep level. Culture is viewed this autopoietic way. Societies and

cultures form, move to dissipative collapse, then allow a more advanced layer to

43NB: Autopoiesis, a function first tied to biology has been extrapolated to an ecology of mind,
cultural organizations, and socio-politico networks. Humberto Mariotti, Humberto Maturana, and
Francisco Varela (who introduced the term) ask, "To what extent can human social phenomenology
be seen as a biological phenomenology?" Logos as an organizational principle and the archetypal
cosmology are also proposed as autopoietic principles organically defining psychological and
cultural constructs.

 
 42

make its appearance. An organic or autopoietic society, nested within holon-

holarchical thinking, and informed by the deep structures of archetypal cosmologies

takes on particular temporal and local expressions, but these innate living structures

are concerned frequently with three basic, and dynamic archetypal principles. 44

1. Pattern - wave functions, abstract symmetries, and deeper super-

sensible orders hold to patterns and interconnectedness. Such patterns
are evident from galaxies, the solar system, social networks, the
psychic structure, families, and to psychological constellations.
Coherence and correlation also define essential characteristics.

2. Structure - structure differs from pattern insofar as we are now talking

about architecture in particular. This is the physical 3D expression of any
pattern of organization - morphological structures.

3. Process - living organizations are posited as a series of patterns of

organization defined by developmental laws or principles and regulated
by developmental and dissipative45stages. Processes are principles of
dynamic, psychodynamic, and psychosocial interactions.

Form, pattern, and structure, conform to dynamic archetypal expressions, yet lie

impotent without energy. Therefore energy or force, necessarily embraces the

capacity to take a blueprint or idea to its conclusion, to get work done and

overcome resistance on the path, to place an idea firmly onto the earth. Living

systems hold to autopoietic and environmental adaption in a congruent way.

44Kieron Le Grice, Foundations of an Archetypal Cosmology, (Dissertation) CA Institute of Integral

Studies 2009. pp 89-101.
45NB Dissipative structures as in the psychological stages of growth described by, W. Tillier, K.
Dabrowski, and general systems theory from F. Capra, state dissipative events mark an organic,
emotionally driven, transitory collapse, necessary to make room for higher developmental stages.

 
 43

Universals and evolutionary factors describe philosophical, social, political, and

psychological models which find parity in such relational and ecological proposals.

There are patterns, behaviors, and dynamics of adaption, revealing a hidden order

to it all, that has only recently become evident.

________________________

The Final Descent - a hidden order: Given that systems are defined in this way,

architectures go all the way down. This ‘hidden order’ within the psychic system is

first posited as the subconscious, to subliminal, to conscious function. This model

emerges essentially from processes found in Freud's early Metapsychology and the

Jungian function of the archetype and symbol, but it is Jung’s model of the

‘psychoid archetype’ which predominantly points to a deeper field theory more

suited to the papers proposal. Jung’s psychoid factor, theorized consciousness as

rooted in the stuff of the organism forming a bridge to matter, then extending

beyond a neurophysiological basis into the general patterns and dynamics of all

matter and energy.46 Self, the archetype, and the field, were thus one continuum; a

unified and archetypal field defined by his Unus Mundus. Of Jungian archetypes

and Neo-Freudian symbolization, however, both pointed essentially to a creative

unconscious. Approaching all this, the unconscious and its symbols were then

accessed first, by surrender of the ego function in steps down towards this field

theory. In Freud’s work his royal road of the dream gave us a glimpse into

46 CW 8, par. 417 and 420.

 
 44

unconscious processes where Ego control was minimal. In other models a

loosening of rational consciousness set the unconscious free so that imagination

might reveal inner depths. Such a surrender to deeper layers of the human psyche

was initially proposed as: "regression at the service of the ego."47 The ego, the

rational mind, surrendered conscious control allowing ideas, symbols, and creative

symbols to rise and be given expression. Regression, seen in early models as a

collapse into irrationality and psychotic episodes, was quickly reworked in this

creative model.

The first step down into a hidden order, our turtles all the way down, reveals fluid

creative dynamics, were quickly accepted by Ego psychologists like Hanna Segal

and Jungian Depth psychologists. This creative regression, emerged as a descent

into deep structures of the psyche where patterns, rhythms, and symbols, were

evidenced, and seemed to inform the psychic structure all the way down. Anton

Ehrenzweig says of this: "Unconscious phantasy life during our whole lifetime is

supplied with new imagery by the ego's cyclical rhythm of differentiation, which

feeds fresh material into the matrix of image-making. Far from being autonomous of

the id, the ego's perception is constantly at the disposal of unconscious symbolic

needs. The ego is certainly not at the id's mercy."48 The natural rhythms of life even

in the deep, offered creative images, not mere chaos.

47Ernst Kris, Psychoanalytic Explorations in Art NY: I U P, (1952a, p 60) This quote is related to
stages of ‘inspiration’ (unconscious) and ‘elaboration’ (conscious).
48 Anton Ehenzweig, The Hidden Order of Art, University of California Press 1971. p 263.

 
 45

Ehrenzweig again said of these innate creative processes that: "Creativity is the

process whereby one holds to the capacity for transforming the chaotic aspect of

undifferentiating into a hidden order that can be encompassed by a syncretistic

vision ..."49 Creative ego psychology therefore came to echo the substrates of

Logos, a hidden archetypal order, evident in the symbols emerging from the deep.

This ‘hidden order of art,’ was evidenced by Ehrenzweig, in the work of Jackson

Pollock and Bridget Riley. Pollock’s later work, when he gained some stability in life,

unfolded in patterned and rhythmic skeins of dripped and poured paint

synchronized with deeper structures of unconscious rhythms. Cadences of

recognizable serializations, paint flowing from unregulated functions, moved

towards stable gestalt-like patterning, contained in pictorial space. Pollock’s skeins

looked similar to quantum foam illustrations presented later in Kip Thorne’s

hypothetical work. Bridget Riley's more formal works, depicts waves. Creativity

nested in layers of meaning and patterns, were expressed in mathematical

geometries, and rhythmic architectures. However deep this psychological proposal

descended is not completely clear, but from this model the paper concludes, here

are some early footsteps, opening to the journey all the way down. Nevertheless

Ehrenzewig also noted that the relationship of Ego to Id, is a mirror image of the

cosmos to psyche model insofar as Id is an, acausal atemporal proposition, well

related to a numinous or transcendent realm: and where the conscious ego, as a

time based, cause and effect and logically cognitive structure, presents itself well to

49 Ibid p127.

 
 46

the empirical and immanent domain; to the world. Thus the unconscious Id and

Ego mirrored immanent and empirical realities and functions. Inchoate transcendent

material moving through the innate psyche from the unconscious to conscious

could therefore be, intelligently and warmly expressed in a meaningful way.

Fig 6: Paleopsychology - Origin_Division_Union / form dynamics unification. Structures and

dynamics pertaining to a paleopsychological proposal of prototypical and emergent family triads and
social aggregates.

Paleopsychology, similarly exploits this theme of descent. Jung proposed

consciousness ran all the way down into the substrates of the carbon based human

structure. Ken Wilber’s upper right quadrant, his model of the psychological self,

views consciousness moving through the neocortex, to neuron, eukaryotes,

molecules, and to atoms. His lower right quadrant, his psycho-social model, moves

to systems such as the gaia system, solar system, and galaxies. Consciousness

therefore recedes into the subatomic realm and further. Within the

paleopsychological discipline, personal, societal, familial, and life systems are also

traced down to these levels of subatomic particles; to their interactive

 
 47

agglomerations. These primal interactions found in the early spectrum of rapid

expansion, are seen as prototypical, social constellations, and nuclear family

systems. In an early debate on palepsychology in 1916 we read: "We wish to

maintain the idea that there be other types of fossils to be studied than those

derived from plants and animals, namely, thought fossils, and that to paleobotany

and to paleozoology, we may add a science of paleopsychology."50

This paleopsychological approach of pre-existent proto-sociality found at the

beginning of the cosmos in the social aggregates of quarks, nucleons, protons, and

neutrons, gather in groups, like early forms of social aggregations.51 Life in this

model, becomes less of an individuated isolated self, rather, a series of

attachments, viewed as herds, flocks, packs, colonies, families and networks.

Family-like systems and social organizations are pre-established patterns evident in

the early stages of creation in structures of atoms and molecules, unfolding in

universal expansion and moving to greater complexities. It is from this we emerge,

holding to similar architectures. Particulate structures therefore resonate with social

implications, furnishing reasonable grounds for linking one to another (cosmos to

psyche) as emergent properties and systems might suggest.

Emergence from such substrates of patterned and coherent dynamics, open in two

directions: one moving all the way down to an implicate order, and the other up

50S. E. Jeliffe, E. Evans, Psoriasis as an hysterical conversion symbolization. New York Medical
Journal 1916. 104:1077-84
51Howard Bloom, Global Brain: The Evolution of Mass Mind from the Big Bang to the 21st Century.
John Wiley and Son 2000. p 14.

 
 48

through the mental structures to an explicate order; to the, here and now. David

Bohm's quantum proposal offers a similar formula of deep structures, a plenum of

an implicate order, where quantum patterning is enfolded within explicate orders:

explicate being the ultimate flow, or holomovement towards consciousness, as he

puts it. Within disciplines like these, emergent properties are all tied to principles of

a deeper order, a fundamental ground, which supports and is enfolded into

emergent conscious found in autonomous local features. Like Bohm’s enfolded

elements, posited as participating in the structures of each region of the brain, this

supports individuation, self-organization, and the emergence of consciousness.52

Just as paleopsychological and morphological models propose, Bohm similarly

states. “My attitude is that the mathematics of the quantum theory deals primarily

with the structure of the implicate pre-space and with how an explicate order of

space and time emerges from it, rather than with movements of physical entities,

such as particles and fields. ...”53 This conscious plenum is what the paper now

approaches.

Cosmos to psyche: In many ways Bohm’s proposals open to the hard problem

defined by David Chalmers.54 How does pre-space (Logos) relate to space-time

consciousness: how does mind actually participate with cosmos? Philosophic

52 Karl Pribram, The Form Within, Prospecta Press 2013, Preface.

53David R. Griffin: Physics and the Ultimate Significance of Time: Bohm, Prigogine, and Process,
University of New York Press, 1986. Bohm is cited p 192.
54 David Chalmers, Facing up to the Problem of Consciousness, Journal of Consciousness Studies 2
(3): 200-19, 1995. See section 2: The easy problems and the hard problem.

 
 49

musings, like these are often framed as the mind-body or mind-nature problem; the

paper's cosmos to psyche proposal. Descartes notably left the field with a distinct

duality of mind and body, and Nietzsche caustically took to the proposal that if our

organs, our mind, created the external world, it should be ridiculed. The body or

any part of it, he said, could not generate the world therefore, "Consequently the

external world is not the work of our organs."55 For many, world could no more

create consciousness than consciousness could shape the world.

Following on from advances in the early part of the 20th Century however,

neuroscientific research began to offer a new and integrative insight into this

philosophy of mind and into the nature of consciousness. The DNA function, a

proposed spiral based archetype, ultimately supplies expression to the neuron by

way of genes where transcription, translation, and a synthesis, of proteins, form as

a blueprint for the neuron. This is expressed in neuronal architectures. Between

1891 and 1911, Camillio Golgi and Raymon y Cajal began an early exploration of

the neuron. Initially cell theory and a neuron doctrine, were not always agreed upon.

However the neuron doctrine finally emerged as cell theory.56Early arguments also

ensued whereby behaviors and perceptions related to the neuron could be located

in single locations in areas of the cortex, or not. Whilst this is true of some

functions, a holistic challenge to simple location emerged, when motor and sensory

55 Friedrich Nietzsche, Beyond Good and Evil, Gutenberg e-book 2009-13. Chpt. 1, section 15.
56R W Guillery, Observations of synaptic structures: origins of the neuron doctrine and its current
status, Royal Society of Biological Sciences. Published online 2004 May 21. doi: 10.1098/rstb.
2003.1459

 
 50

maps were identified by the 70's. The brain held to startling interactive complexity,

not well suited to mechanistic or purely empirical approaches.

Advances in PET and MRI scans, eventually revealed the brain to be composed of

discrete units of neurons, yet functional within interactive networks. Biology and

neuroscience revealed systems, participating in what was described as co-

evolutionary processes. Porosity in the cell, vital to systems theory, offered a new

understanding of the nonlinear dynamics of living systems. The cell was no longer

sufficient, in of itself, to define its own living structures.

Neuroscientific work on short, and long-term memory began in the 60’s offering

further insight into the complex dynamics of the neuron.57 It was already

understood that long-term memory involved the synthesis of new proteins and the

growth and expansion of storage potentials, but actual mechanisms remained

vague. A messenger and communication molecule, Serotonin, was nevertheless

identified in the orchestration of these events. Subsequently an additional activating

agent, molecules called messenger cAMP were found to relay signals, which in turn

increased Protein kinase A. This protein helped regulate the system. In a, pass-the-

baton like process another responsive protein CREB1 (CAMP Responsive Element

Binding Protein / a protein which promotes transcription) was made active, and

moved to signal the gene to make changes in the neuron. CREB1 and another

protein, CREB2, both lie waiting at this point, functioning as an on-off mechanism.

57 Eric Kandel, In Search of Memory, Norton 20006, p 188.

 
 51

CREB2, as a suppressor, an off switch, is deactivated here by yet another protein

involved in the process (MAP kinase), hence CREB1 is left free to continue, leading

to an end game, whereby a new expression of genes is turned on. This new

expression, changes the function and physical structure of the cell. Hence

remodeling of the cell and new growth in the neuron, increases its capacity, and

permits long-term memory to be 'etched' on to the brain and stored in the new

connections. Explicit memory, at this point, was furthermore related to areas in

medial temporal lobes and the hippocampus of the brain.

Fig 7: Above-short term and long memory from stimulus. Middle-long term memory established by
new gene expressions and subsequent growth. Right-Neurons showing axons and dendrites with an
electrical impulse. Neurotransmission is shown in the window.

Short-term memory included less volatile dynamics and less emotional charge,

leaving only transient functions, and involving no new structural changes.58 It is this

emotional charge, which instigates this process by firing up Serotonin production:

an event lying at the beginning of this remarkable journey. Life events, documents,

58 Ibid, p 264.

 
 52

pictures, persons, concerts, or objects, holding to a vivid emotional resonance,

stimulated the messenger proteins, amplified expressions and subsequent cellular

responses, involved in long-term memory.59 If one is not paying attention, or not

interested, events don't stick.

Transcription, stimulated by Serotonin activation, is the first preparatory step before

expression, in a somewhat similar process to the PreLogos-Logos subliminal

processing and preparatory realm discussed: expressions follow. Kandel’s team

additionally found the neurotransmitter dopamine, (very similar to serotonin) was

attached to the process. The entire protein assembly mechanism was governed by

around 250 messenger RNA’s. What followed from this preparatory transcription

was translation, where the code is understood and expression based on code

instructions follows, generating and sending proteins to the correct location.

Proteins are what changes the architecture of the neuron. These connections, and

changes, related to memory storage, were now explained provisionally.60

The complexity of architectures, engineering, and functional changes, which

affected the synaptic transmission of information were now understood as a system

of codes, instructions, and unfolding expressions. DNA, genes, and protein

expressions, lay networked like a chain of command, whereby memory unfolds in

an increase of networking, neurotransmitters, messenger systems, protein kinases,

59 Ibid, p 230.
60 Ibid, p 256. Also: See fig 7.

 
 53

ion channels, and sequence specific transcription factors. Events implicated in

memory functions, and the general functionality of DNA to neuron, was revealed.

As early as the 80’s, neural pathways like these, dedicated to patterns related to the

arts, sound, and music transcription, all came under examination.61 Neural

subsystems and regions of the brain were linked to specific functions of creativity,

appreciation, and participation, particularly in musical traditions.62 Sachs explains

there is no single musical center in the brain, but networks ranging from 20 to 30 in

number within every region, are established in evaluating different musical

expressions.63 Locations may yet conform to a type of global positioning postulate,

but patterns, and morphologies of neurons remained secure in these proposals.

Within the frontal lobe structures, identified as a command-executive area of the

brain, dopamine is highly evidenced where biochemical processes relate to reward

and pleasure mechanisms. Dopamine is regarded as the empathy neurotransmitter,

however, novelty seekers, for example, are driven to creative pursuits by higher

levels of dopamine, a factor embedded in the proclivity for risk taking. The executive

brain, mostly introduces the self to mature pursuits, freedoms, responsibilities,

evaluations, and synthetic pursuits: but where imbalances occur in dopamine levels,

Alzheimer’s disease, Schizophrenia, and borderline personality disorders can occur.

61Gilbert Rose, Affecto-Motor Sublimation: A Non-Narrative Approach to Abstract Art and Music.
2007-08, p 5. Internationalpsychoanalysis.net.
62Daniel Levitin. This is your Brain on Music: the Science of a Human Obsession, Dutton/Penguin
2006. p 84.
63 Oliver Sachs, Musicophilia: Tales of Music and the Brain, Vintage 2008, p xi.

 
 54

Yet, in a healthy model attendant with a normal range of emotions we find: "The

brain can be understood as a self-organizing system ... Patterns can emerge

instantaneously in a chaotic system but also disappear again just as quickly ...

patterns persist in a self organizing system, through neural networks."64

Figure 8: Diagram of a myelinated neuron. Myelination is a process whereby hardened pathways are
created. In this graphic cell, axon, microtubules, dendrites, and synapses, are all presented. (Source:
LadyofHats - Wiki.)

John Eccles 1903-1997 similarly looked at the function and networks of neurons,

synaptic transmission, and introduced an additional quantum function. Eccles was

embroiled in the early arguments lying between chemical versus electrical functions

of neurotransmitters. Initially Eccles came down on the side of the chemical theory.

64 Karla Parussel, Emotion as a Significant Change in Neural Activity, University of Stirling, IJSE Vol 1
Issue 1. p 2.

 
 55

However by the 50's Eccles shifted position discovering neurotransmission

functioned primarily on electrical stimulation. A neurotransmitter, released by the

neuron bound itself to a membrane receptor of a neighboring cell, creating a

chemical bridge. The message could then continue its journey across the synaptic

cleft. The transmission procedure began with an 'action potential,' an electrical

charge fired along the axon. Neurotransmission crossed from one synapse to the

receptor (the dendrites) of another. Transmission in this case, was based on

acetylcholine and serotonin neurotransmitters.

Eccles continued developing a complex network theory including the ionic sieve

hypothesis, based on the idea of a porous cell assuming a sieve-like property and

permitting increases or decreases in potassium and chloride ions in the process.

Porosity, an integral function of the dynamics of a living system, came to inform his

neuronal, organic architecture.65 'The Physiology of Synapses,' a survey of these

discoveries, followed in 1964. However, Eccles became increasingly concerned

with extended networks of neurons, and the question of how consciousness arose.

In collaboration with the philosopher Karl Popper,66 consciousness, became framed

as a Neo-Kantian critique of materialism. Popper's cosmology held to a theory of

three worlds: World 1, was the world of physical objects and sensory cognition.

World 2, described mental or psychological states, feelings, and subjective

John Eccles, Ionic Mechanism of Postsynaptic Inhibition. (Nobel Lecture 1943) http://
65

www.nobelprize.org/nobel_prizes/medicine/laureates/1963/eccles-lecture.pdf
66 John Eccles, Carl Popper, The Self and Its Brain, Routledge 1977, p 51.

 
 56

experiences. World 3, held to abstract entities conjectures, and products of the

human mind such as Gödel’s incompleteness theorem, myth, and any other form of

non-rational information. Popper's third world was somewhat Platonic, a world of

forms and ideas, an explanation Popper was not averse to. It was to this, and to

the accusations of dualisms that Eccles assigned himself to, in a reaction against

the empirical and materialistic traditions of the day. Eccle’s final hypothesis of

consciousness linked to a branching of dendrites forming as a collective

assemblage, called psychons. This created a critical mass for the emergence of

consciousness."67 Branching dendrons and synapses were therefore implicated in

the emergence of consciousness from the substrates. What lay in the deeper

substrates, he was about to announce.

In the proceedings of the Royal Society, London (1990), Eccles, released a

quantum theory, which played a key role in the workings of the conscious brain. In

support of this new proposition he presented his defining characteristic of

consciousness. First, consciousness is composed of networks of synapses within

the cerebral cortex, his society of neurons (psychons) participating in conscious

occasions. Psychons further related to a corresponding macroscopic physical

structure of the brain, resulting in ‘occasion of experience,’ of which he said: "There

are up to 100 apical dendrites in these receptive units, named dendrons. Each

dendron would have an input of up to 100,000 spine synapses. There are about 40

67John Eccles, Evolution of Consciousness, Proc. Natl. Acad. Sci. USA Vol. 89, pp 7320-7324,
August 1992 Evolution. (See Introduction)

 
 57

million dendrons in the human cerebral cortex. A study of the influence of mental

events on the brain leads to the hypothesis that all mental events, the whole of the

World 2 of Popper, are composed of mental units, each carrying its own

characteristic mental experience. It is further proposed that each mental unit,

named psychon, is uniquely linked to a dendron. So the mind--brain problem

reduces to the interaction between a dendron and its psychon for all the 40 million

linked units."68 Psychological events were read as a theoretical protophenomenon

of an elementary unit of consciousness, which approached the protoconsciousness

term - Popper’s third world.

To his work on psychons he then added a quantum interaction, raising the bar to

Popper’s 3rd World. Again we read: It is proposed that the whole world of

consciousness, the mental world, is microgranular, with mental units called

psychons, and that in mind-brain interaction one psychon is linked to one dendron

through quantum physics.69 In this biological basis for consciousness the brain was

composed of approximately one hundred billion neurons. As connections grew,

they exponentially increase in a 2(n*(n-1)/2) formula, leading to combinations and

possibilities hard to comprehend. For 6 neurons alone, for example, there were

32,768 possibilities. Determinism in the traditional sense was challenged: there

were too many variables. Likewise the quantum field, still not fully defined, also held

to complexities and possibilities, not fully ascertained.

68John Eccles, A unitary Hypothesis of Mind - Brain Interaction in the cerebral Cortex, 1990 Proc. R.
Soc. Lond. B 22 Vol. 240 no. 1299, 433-451.
69 Ibid, Eccles, Evo Con, see abstract, p 7320.

 
 58

Dendrons, the branching tree-like formations of the neuron, are set in pyramidal-like

structures. It is these systemic architectures which combine to form psychons,

aggregates of a neuronal morphology, where quantum elements and neurons

interact: where qualia becomes translated into conscious events. These innate

morphologies, his lamina V pyramidal cells, looking like an

artificial Christmas tree, with attendant branchings and

processes, linked to others in micro sites, and were enabled

to accept the displacement of particles described already as

quantum decoherence. Elements of quantum

consciousness therefore collapse into relevant packages of

information ready to be processed within a critical mass of

Fig 9: a lamina V psychons. These particles, as claimed, were so small that

pyramydal cell - cited in
the J Eccles
consciousness paper. they lay within the range of the uncertainty principle of
On the right are his
synaptic functions. Heisenberg. Thus consciousness, reduction of uncertainty to

a single possibility, included experiences of complicated qualia. The highest level,

self consciousness, designates a unique experience, a specific translation attached

to each human individuated self.

Exocytosis, the permeable nature of the cell membrane and its ability to ‘breathe,’

confirmed the cell functions as a porous two way street. The cell lay open to its

internal networks and to the quantum field. Others, additionally, explored this

quantum mind proposal: "Exocytosis is instigated by an action potential pulse that

 
 59

triggers an influx of calcium ions through ion channels into a nerve terminal. These

calcium ions migrate from the ion-channel exits to sites on or near the vesicles,

where they trigger the release of the contents of the vesicle into the synaptic cleft.

The diameter of the ion channel through which the calcium ion enters the nerve

terminal is very small, less than a nanometer, and this creates, in accordance with

the Heisenberg uncertainty principle, a correspondingly large uncertainly in the

direction of the motion of the ion. That means that the quantum wave packet that

describes the location of the ion spreads, during its travel from ion channel to

trigger site, to a size much larger than the trigger site." 70Others, including Friederich

Beck, Henry Stapp, Roger Penrose, and Stuart Hameroff, joined the fray.

Protoconsciousness per se: The term protoconsciousness is extracted from A.N.

Whitehead's occasions of experience. 71 It is interpreted as quantum conscious

events or simply as, the quantum mind. Protoconsciousness is therefore a property

of the ’field’ and an essential function found within the self-organizing dynamics of

the self. Archetypal principles of dynamic self-organization and autopoietic

dynamics, likewise proposes elements of self-organization which lie innately within

systems: but ‘the field’ proposed in protoconscious studies is a contextually

embedded property of the self. Moreover protoconsciousness exhibits supportive,

feeling-tempered, synchronistic values. Self is networked to the field synchronously.

70Cited in the Eccles-Beck Approach [doc] www-physics.lbl.gov/~stapp/eccles.doc Henry Stapp,

1993 / 2003.
71Stuart Hameroff, Quantum Consciousness, section 3, Pan-experiential philosophy meets modern
physics. http://www.quantumconsciousness.org/presentations/whatisconsciousness.html

 
 60

REM studies find protoconsciousness contributes to early mental developmental

functions while the subject dreams. Living systems, wherein self-developing,

sustaining metabolisms are found, also exhibit relational properties to various

degrees: "We agree with Bickhard’s approach to function. Within our frame-work of

contextually emergent self-sustaining systems, we propose that the emergence of

such functional internal states constitutes the advent of content-bearing systems or,

as we refer to them, systems with proto-consciousness (see Bickhard 2001) for a

variant of this approach to content and self-sustainment)."72This particular type of

metabolism views the architecture of the self as inseparable from the ‘field.’ Self is

emergent from, and a participant with, field consciousness. From the perspective of

the current study, protoconsciousness as an influential and supportive process in

the development of mind, is thereby enfolded into the unconscious and conscious

processes and apperceptions, as fluid and innate properties. The self is, therefore, a

relational and networked, connected body.

Initially REM work, saw disagreements running along pro-and anti Freudian battle

lines.73 Mark Solms,' suffered here by remaining more rooted in Freudian dream

theory (1900). Allan Hobson suggested, dreams are not created in a vacuum, but

reflect the organization and function of brain and neurons. His studies benefited

more from neuroscientific advances. The REM function here, is then seen as

72J Scott Jordan Marcello Ghin, Proto-Consciousness as a Contextually Emergent Property of Self-
Sustaining Systems, Mind and Matter Vol 4(1), pp 45-68. Also p 50.
73G W Domhoff, Refocusing the neurocognitive approach to dreams: A critique of the Hobson
versus Solms debate. Dreaming, 2005, psycnet.apa.org, 3-20. p 15.

 
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participating a priori, in the self-organizing and evolutionary processes of mental

functions: "The idea that REM sleep is developmentally important because it allows

a necessarily limited set of genetic instructions to be converted into an automatic

and self-organizational activation program for the brain-mind is not new. More than

30 years ago, Michael Jouvet proposed that REM sleep promoted the rehearsal of

instinctual behavior." Hobson continues; "This theory, is in fact, a scientific recasting

of Kant's model, in which innate ideas interact with perceptual experience in the

genesis of consciousness."74 The function of protoconciousness expressed here, is

profoundly implicated in the formation of mind, in the development of psychic

structures, and in the evolutionary functions of the infant brain.

Protoconsciousness otherwise, emerges in two basic typologies networked in

participation with each other. Internally, a local area network, a LAN-like function,

runs through the nervous system as an endocrine proposal, where a nervous

system branches out to peripheral and central divisions. The endocrine system

operates frequently on hormonal messengers which are much slower than neural

messaging. Neurons related to the peripheral branch tend to be some of the

longest in the human system. Despite being largely based on the pituitary gland, a

master gland regulating this system, the endocrine functions of the central system,

are tied to the hypothalamus region of the brain which sustains homeostasis.

Pleasure based functions based on dopamine transmitters, intersect in ‘reward

74JAllan Hobson, REM Sleep and dreaming: towards a theory of protoconscoiusness, Nature
Reviews | Nueroscience, Vol 10, Nov, 2009. p 805.

 
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centers’ such as the ventral striatum lying in the core of the brain. Although studies

are not entirely conclusive, the ventral striatum is linked to the brainstem and to the

forebrain where motor and cognitive pleasures are recorded; hence physical and

mental substrates intersect to varying degrees. Functional motor neurons, sensory

neurons, and neurotransmitters are all involved in these internal networks, of self-

maintenance. Lee relates his internal typology to the endocrine system, but also

looks to Eccles’ quantum neuron proposal, relating mind to cosmic consciousness

and Logos, thereby embracing both internal, and external functions of

protoconsciousness.75

The second typology based on the sensory neurons, is evidenced by a WAN-like

network (wide are network) related to field consciousness, where the proposal of

cosmos to psyche, becomes more significant. The consciousness proposal

established here therefore looks both ways: out to the cosmos to a quantum field,

and in to the implicate order of the enfolded neuro-structures of the self.

Neurotransmitters, central to the functions of all systems such as dopamine,

serotonin, oxytocin, and endorphins, operating in inhibitory or excitatory modes

support various potentialities, and are regulated by human responses and

emotions. Endorphins support pain suppression, appetite and pleasurable feelings.

Higher levels of dopamine in the frontal areas might excite creative pursuits, yet

excessive amounts are identified in addictive behaviors and deficiencies have been

75 Ibid, Sang Hun Lee, pp 386 - 389.

 
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associated in Parkinson's patients. At very high levels, correlations to Schizophrenia

have also been found.76 There are therefore a multitude of variables, ranging from

innate to pathological factors. The function of switching as a factor nevertheless,

moves us towards the idea of binary systems.

Protoconsciousness is of interest to anesthesiologists, where the collapse of

conscious boundaries under anesthesia, are highly pertinent to the field. Stuart

Hameroff, proposed a protoconscious and quantum theory, similar to Eccles’

quantum-neuron proposition. Hameroff additionally linked his consciousness theory

to Whitehead, where Hameroff states; "Of particular interest is the work of the 20th

century philosopher Alfred North Whitehead, whose pan-experiential view remains

most consistent with modern physics. Whitehead argued that consciousness is a

process of events occurring in a wide, basic field of proto-conscious experience.

These events, or "occasions of experience," may be comparable to quantum state

reductions, or actual events in physical reality (Shimony, 1993). This suggests that

consciousness may involve quantum state reductions (e.g. a form of quantum

computation)."77

Hameroff’s ideas of a protoconscious function did not evolve into an integrated

computational theory until Roger Penrose entered the picture. Penrose examined

quantum decoherence from a mathematical perspective but did not have the

particular mechanisms of the mind for the translation of qualia; conscious

76 Elkhonon Goldberg, The Executive Brain, Oxford 2001. p 103.

77 Ibid Hameroff, p 6.

 
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experiences. By a fortunate coincidence the two met, and when Hameroff

proposed the cytoskeleton architecture of the neuron might be the mostly likely

candidate for processing a quantum collapse, mind and ‘field’ became substantially

linked in theory. Microtubules, a cytoskeleton and binary-like feature of the neuron,

seemed well suited for the translation of quantum energy and information, into

conscious events - occasions of experience. A natural quantum gravity collapse of

wave potentials into one possibility, led to a superimposed state, which was then

processed by alpha and beta tubulins within the neuron. This marriage of Penrose’s

quantum hypothesis to Hameroff’s work in anesthesiology became known as the

Orch OR theory published in 1994. Orchestrated Object Reduction, then emerged

as a proposal where the quantum field and wave potentials were orchestrated to

the function of the neuron, to mind. Quantum decoherence seemed suited to this

particular matrix.

The Orch OR hypothesis emerged from earlier wave-particle duality propositions

and quantum entanglement which left Einstein in a state of dismay and disbelief. He

called the instantaneous entanglement of photons functioning acausally beyond

time-space parameters as, “Spooky action at a distance,” but from the work of

Alain Aspect on quantum entanglement,78 the theory became testable.

Entanglement confirms photons link instantaneously with no required reference to

time-space in the classical sense. Entanglement as an acausal and atemporal

78Alain Aspect, Jean Dalibard, Gerard Richter, Experimental Test of Bell's Inequalities Using Time-
Varying Analyzers, The American Physical Society Vol. 49, #25, 1982.

 
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event, functioned like Jung’s theory of synchronicity. The wave function referred to

as a potentiality remained as such, until human and emotional interaction, relevancy,

and quantum gravity caused decoherence; a collapse of the many potentials into

one which interacted with the neuron; and it did so within meaningful and

supportive networks.

Penrose worked with Stephen Hawkins, in developing the idea of, The Big Bang.

Hawkins approached the problem from classical science and Penrose from the

quantum platform. Penrose realized a new physics up to the task of defining the

phenomenon of a conscious universe was needed: "Modern physical theory is a bit

strange, because one has two levels of activity. One is the quantum level, which

refers to small-scale phenomena; small energy differences are what's relevant. The

other level is the classical level, where you have large-scale phenomena, where the

roles of classical physics — Newton, Maxwell, Einstein — operate. People tend to

think that because quantum mechanics is a more modern theory than classical

physics, it must be more accurate, and therefore it must explain classical physics if

only you could see how. That doesn't seem to be true. You have two scales of

phenomena, and you can't deduce the classical behavior from the quantum

behavior any more than the other way around."79 Hawkins’ classical account,

predictably, went on to conclude that the universe was a materialistic and

evolutionary proposition, as classical and empirical traditions had done before.

Penrose noted both systems were inconclusive leaving quantum in his words as a,

79Cited by, John Brockman, The Third Culture, Chpt. 14, p. 3. / Available at: http://www.edge.org/
documents/ThirdCulture/v-Ch.14.html

 
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Platonic proposal. Yet there was enough there to keep Hameroff’s work unfolding.

Penrose’s quantum methodology, as far as it might, takes us all the way down to

the irreducible Plank level where he posits his source for Platonic ideas. They are

evidenced here as patterns, waves, and geometries, apparent even at this early

stage of rapid expansion. Mental-like properties embedded throughout the field of

universal expansion become more evident in the layers of advancing complexities.

But this early quantum layer holds to a foam-like structure and geometries, forming

and collapsing rhythmically, oscillating whereby seeming chaos rises to a basic

sense of order and rhythm, not dissimilar to the ‘the hidden order’ described earlier

by Ehrenzweig. Tentatively Penrose proposed a solution to the transcendent-

immanent conundrum as belonging to a form of an updated synthetic a priori

proposal, where both quantum, classical, and bio-sciences intersect.

Quantum collapse is accompanied by the release of heat. A time factor, heat and

coherency between quantum superposition and brain temperature has to be

regulated. Here the quantum event is isolated in the crystalline-like, and lattice-like,

structure of the hollow core of the cytoskeleton at the threshold of quantum gravity.

This resultant quantum self-collapse supported by weak intermolecular London

forces, is processed instantaneously as an event.80 These conscious events can

occur as high as 40 times per second, according to Hameroff. Hence, these

occasions are orchestrated to suit the moment. Hameroff additionally proposed a

80 See fig 10 center: where superposition is processed in a binary fashion, supported by London
dispersion forces.

 
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critical processing mass, his version of the psychon, as a network of approximately

300 neurons, functioning within a particular time scale, and at temperatures

supportive of moments of consciousness.

Figure 10: Microtubules - illustration adapted, to show the Fibonacci like structure,
superimposed states, and the Alpha-Beta or binary processing potentialities.

Microtubules, molecular structures of cylindrical polymers, as an architecture of

tubulin proteins, self-regulate and self-assemble themselves as code instructs, and

can flex proteins to an open or closed position. This functional binary-like

architecture of the neuron, a scaffolding of tubulins, are composed of 13 set in a

diameter of 24nm. Additionally the microtubules form in spirals, in a Fibonacci

series, another innate property of an archetypal universe. Of information processing

we read: "With roughly 109 tubulins per neuron switching at e.g., 10 MHz(107 ), the

potential capacity for microtubule-based information processing is 1016 operations/

s per neuron. Integration in microtubules (influenced by encoded memory), and

synchronized in collective integration by gap junctions may be an x-factor in altering

firing threshold and exerting causal agency in sets of synchronized

 
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neurons."81 Hameroff furthermore holds to the notion that, whatever emergent

consciousness inheres to, processes, functions, and potentials, inherently exists

everywhere in the universe, "Protoconsciousness is an irreducible, fundamental

feature of the Universe like spin or charge waiting to be acted upon to produce

consciousness."82

Critics of Orch OR, who are frequently cited include Max Tegmark. However

Hameroff points out that Tegmark's work failed to address the Orch OR model.

Tegmark, using his own model, involved the whole 24 nm length of the neuron

whereas the Orch Or model used separations at the level of atomic nuclei within the

tubulins. 83 Another critical paper by Reimers and Mckemmish was also rebutted

where concerns regarding the Tubulin bit/qubit function of switching processes

were answered. 84 Hameroff has also answered accusations of determinism in

another paper, continually updated his work, and made slight adjustments, keeping

his theory relevant to date.85 Because of his long-standing professional career and

the publication of a large number of papers, Hameroff’s proposals remain rooted in

professionalism and is testable so far.

81 Stuart Hameroff, How Quantum Brain Biology can rescue Conscious free Will, Frontiers in
Integrative Neuroscience Oct 2012. Vol 6. Article 93 p. 5.
82Cited in: Morality at the Planck Scale, article/interview with Hameroff, by Jill Neimark 2002.
83Hagan S., Hameroff S, Tuszyinski J. Quantum computation in Brain Microtubules: Decoherence
and Biological feasibility. 2002. Physical Review E, Vol 65, 061901.
84Hameroff, http://www.youtube.com/watch?v=LXFFbxoHp3s / For the paper: Roger Penrose &
Stuart Hameroff (2011). "Consciousness in the Universe: Neuroscience, Quantum Space-Time
Geometry and Orch OR Theory" Journal of Cosmology, 2011. Vol. 14.
85 Stuart Hameroff, How quantum brain biology can rescue conscious free will, Frontiers in
Integrative Neuroscience, published: 12 October 2012, doi: 10.3389/fnint.2012.00093.

 
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Ideas of an emergent cosmic order like the Penrose-Hameroff model are common

to other thinkers: "In a previous paper (gr-qc/9907063) we described the early

inflationary universe in terms of quantum information. In this paper, we analyze

those results in more detail, and we stress the fact that, during inflation, the

universe can be described as a superposed state of quantum registers. The self-

reduction of the superposed quantum state is consistent with Penrose's Objective

Reduction (OR) model. The quantum gravity threshold is reached at the end of

inflation, and corresponds to a superposed state of 10^9 quantum registers. This is

also the number of superposed tubulins-qubits in our brain, which undergo the

Penrose-Hameroff's Orchestrated Objective Reduction, (Orch OR), leading to a

conscious event. Then, an analogy naturally arises between the very early quantum

computing universe, and our mind." 86

So far the Orch OR theory has gone on to support working psychological models,

relating to the treatment of mood disorders. Quantum effects, have been integrated

into the treatment of depression, bipolar disorders, and schizophrenia.87 Studies,

many from the medical field, are generally supportive of the Orch OR theory but

emphasize a global cellular interactive dynamic rather than a quantum-neuron

theory specifically.88 Questions concerning the discrete function of the neuron

86Paola Zizzi, Emergent Consciousness: From the Early Universe to Our Mind. Cornell University
2000. http://arxiv.org/abs/gr-qc/0007006.
87Proceedings: Minds, membranes, Microtubules and Madness. Current Progress in QPP Related
Research, Palermo Declaration April 27, 2013. Quantum Biosystems, Vol. 5 Issue 1. p 1-29.
88Ventegodt, Hermansen, Flenburg-Madsen, Nielsen and Merrick, Human Development VIII: A
Theory of “Deep” Quantum Chemistry and Cell Consciousness, Research article: 2006, The
Scientific Journal 6, 1441-1453.

 
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versus global cellular functioning, open to DNA, gene expression, transcription

factors, and expressions, which cannot be ignored if the neuron is defined as a cell.

Biophoton work touches on DNA and transcription coding. Research by a Russian

embryologist, Alexander Gurwitsche 1922, confirmed biophoton findings as ultra-

weak photon emissions linked to living systems. Further research from the 1960′s

in this field, confirmed that biophotons play an important role in the functioning of

living organisms and systems.   Major advances in the field were made particularly

after WW2, where reliable measuring based on the availability of photomultipliers

became available. Research revealed biophototon emission, initially detected in

plant and animal life, was discovered in human experiments. This is not

bioluminescence, but coherent light observed to enter and leave the human cell.

Along with intensive work conducted in Russia, New York, and Britain, research

concluded that cell emissions, of a few to some 100 photons per second per

square-centimeter surface area, are emitted by all living systems. This occurs from

within the visible, to the UV range of the spectrum.89 Measurements were taken

from the human chest area in the 70's, and later work found a higher spectral range

of 420-650nm emitting from hands, trunk, and forehead. A new picture of the

human organism emerged. Global research, related biophoton work to specific

health issues. Fritz-Albert Popp, a theoretical biophysicist at the University of

Marburg, and his group discovered molecules benzo[a]pyrene and benzo[e]pyrene

89Marco Bischof, Biophotons - The Lights in our Cells. Journal of Optometric Phototherapy, March
2005. p 3.

 
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held to two entirely different properties. Benzo[a]pyrene, a cancer producing

molecule, 'scrambled' light and reemitted it at a different frequency from healthy

molecules; cancer therefore emitted a detectible distress biophoton signal. This was

true of other carcinogens tested. Popp concluded that cancer was measurable as a

coherent loss of light at the cellular level. Theoretical and diagnostic implications

and applications were drawn from this research. The theory of interaction between

the photon and intercellular biological systems, was now more than plausible.90

The interactions of photons, within living systems were now seen as a global cellular

function, rather than being specifically neuron based.91 Biophoton activity was

therefore related to the more basic level of the cell, to DNA. There are around

100,000 chemical reactions occurring in the cell each second, but DNA was

discovered to send out a wide range of frequencies related to the storage and

variable emissions of light in various biophoton researches.

From one study, set patterns, and biological rhythms of light emissions, were

established at 7, 14, 32, 80, and 270 days. Additionally, at the point of biophoton

decoherence, studies revealed a type of compression at the point of collapse; a

squeezed state, or virtual photon was identified. This squeezed coherent state

90Fritz-Albert Popp, Properties of biophotons and their theoretical implications, Indian Journal of
Experimental Biology Vol. 41, 2003, pp 391-402.
91 Sang Hun Lee Fundamentals of Unification Thought, Unification Thought Institute 1991, p. 366
Logos - “the cells of the being respond to a material form of code.” Also " ... when cosmic
consciousness enters into a cell, it reads the genetic code of the DNA of the cell. After reading the
genetic code, protoconsciousness causes the cells and tissues to act according to the instructions
of that code." p 366.

 
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therefore remained in a pure quantum state for extended time periods, was more

saturated in potentials, and more suited for translation purposes. Time and

temperature became more forgiving: “A remarkable feature of many biophoton

signals is the non-decaying shape of the signal i.e. the average intensity remains

constant for a long time. This portion of a biophoton signal is usually called

spontaneous biophoton emission. The constant average intensity is also a

characteristic feature of coherent and squeezed states”92

The squeezed state is such, that the uncertainty principle becomes saturated in a

peak concentrations, occurring just before collapse, thereby focusing energy and

information as a virtual photon might. The uncertainty state, transmitting information

with almost no loss of energy and information, presents a massive amount of

compressed potentiality, delivered at the speed of light. From an Indian lab

biophoton and systems work, confirming coherency in these models, has been

likened to the great chain of being, whereby systems function in an organic way.

Such living systems raises anew, the issue of morphological fields, systems and

organisms regulated within a field of light, so to speak. Of such systems or

autopoietic organizations we read, “According to the biophoton theory developed

on the base of these discoveries the biophoton light is stored in the cells of the

organism - more precisely, in the DNA molecules of their nuclei - and a dynamic

web of light constantly released and absorbed by the DNA may connect cell

organelles, cells, tissues, and organs within the body and serve as the organism's

92H P Yuen, cited in, Implications of Biophotons to Consciousness by R P Bajpai, Institite of

Biophysics, Shillong India and International Institute ofBiophysics, Neuss, Germany.

 
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main communication network and as the principal regulating instance for all life

processes."93 Indeed recent work in the medical-physiological field, supportive of

this idea, also finds vesicles functioning in highly intelligent networks, which

becomes crucial to the way the brain communicates.94

Figure 11: photon interaction with a viral DNA sample / Right: a computer generated timeline of
context dependent effects - adapted from Vladimir Poponin's research.

With a high degree of order such as found in laser light, a stable field is created

where waves can superimpose, decohere, and be transcribed effectively.

Interference effects (information as patterns) then becomes possible. Correlated

and coherent dynamics define all healthy models. What light supports, is a

biophoton field, which is assumed to help regulate and control life processes within

the organism at the basic level of DNA: “A central role in the light storage seems to

be attributable to the DNA in the cell nucleus which Popp's group has shown to be

the main light source in the cell.”95 This life field participating with DNA creates a

93William Hamilton, Biophotons and the Light Universal Light Code, http://rense.com/general50/
buiop.htm
94J Rothman, R Schekman, T Sudhof, Machinery Regulating Vesicle Traffic, A Major Transport
System in our Cells, (introduction) / http://www.nobelprize.org/nobel_prizes/medicine/laureates/
2013/advanced-medicineprize2013.pdf
95 Ibid, Bischof 2005,

 
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field-network of information transmission and reception. The University of Utah, the

International Institute of Biophysics, and other research groups worldwide, state the

existence and ubiquity of biophoton emission lies beyond any reasonable doubt.

Ultra-weak cell radiation, where coherent radiation occurs, is attributable in all

research, to DNA functions in the cell nucleus.

The idea of code being read by DNA and then expressed is still challenging but not

without merit. Recent biological work reveals sequences of regulatory motifs, which

support developmental and functional mechanisms, running from DNA through

Genes to protein expressions. Initial data reveals expressed genes share some

common transcription factors in the construction of neurons. Independent

regulation of neuronal cell types also occur. The later function has been identified as

the predominant factor in regulation, transcription, and expression, but this still

leaves a great deal of complexity to be dealt with. 96

A DNA string is composed of 4 base nucleotides, and if one retains the idea of

archetypal patterns one might think, the number 4 and a spiral like Fibonacci

structure would tell us much about DNA, however this is an oversimplification. The

DNA  helix is made up of around 3.1 billion nucleotides. Poponin and Gariaev 97

nevertheless view DNA as a certain kind of liquid crystal structure, as Jung did

before, where the nucleotides are again linked as an immense chain; another

96 Ohler, Burge and Ruvkin, Detection of broadly expressed neuronal genes in C. elegans. MIT 2006.
97PP Gariaev and VP Poponin. Vacuum DNA phantom effect in vitro and its possible rational
explanation. Nanobiology 1995. (In Press) http://citeseer.uark.edu:8380/citeseerx/
showciting;jsessionid=3268AA3CDEC79CAECCC6C5F1BA6B1165?cid=8287729

 
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metaphor tied to the idea of a connected body. The four nucleotides denoted by

their initial character adenine (A), cytosine (C), guanine (G) and thymine (T), points to

a coding language of sorts. Still, beyond this, there are at least 70,000 different

proteins comprising the human system and after a final analysis in 2004 in the

Human Genome Project, 30,000 genes were found to be responsible for expression

of proteins. Off the complete chain of DNA, it is estimated roughly 3-5% is used for

the coding instructions. Of the 95% of non-coding DNA, initially termed as junk

DNA because their functions could not be determined, a new picture has arisen.

Junk DNA is now also considered extensively responsible for coding, and science

has confirmed so far that up to 80% of the genome, is biochemically active here.

Supposed nonfunctional DNA, contains around 400,000 regulators which help

make active or silence genes, in a switching action, even though they appear to lie

distant from the designated genes themselves. DNA is therefore seen as a network

of interacting oscillations, participating in wave-like transmissions. Some computer

modeling in this area already reveals complex context-dependent sequences:

“Such a model allows a rather complex pattern of oscillation in the DNA chain of

elements, depending on the actual layout of the elements as specified by the actual

genetic code sequence involved. The window as it travels, is therefore highly

context dependent.”98

Information related to code function at local and non-local designations runs

98Gariaev, Birshtein, Larochenko, Mercer, Tertishny, Lenova and Kaempf, The DNA-Wave Computer.
p 10-12. http://www.rexresearch.com/gajarev/gajarev.htm

 
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through the nucleotide chain A,C,G,T, in the shape of ‘kinks’, complex dynamic

patterns, similar to morphological branching. Genetic code according to these

studies follows the same rules as human languages. Structures and grammar,

syntax-like architectures echo Chomsky’s proposals. In this, gene-wave information

propositions are carried out beyond the limits of the chromosome structure. Gariaev

views this gene-wave function at one level as a chromosome-holographic form of

memory where a proto-image is formed at the cell membrane. Nevertheless definite

structures, functions, and coding, related to DNA, and linked to the function of the

biophoton, are similar to the Orch OR proposal. DNA interacting with variable

photon wave lengths, suggests code forms interactively with quantum signaling and

is transmitted from this matrix, where photon and DNA information emerge

somewhat like syntax or grammar. Instructional code then moves to expression

through the liquid crystal phases of the chromosome apparatus.99 DNA-RNA-Gene

processes and protein expression, send building blocks to move to the architecture

of the neuron but also carry information for processing at a psychon or networked

critical mass of neurons. Thus, the idea of organism takes on the structure of a

multicellular biosystem, carrying a wave-potential through the chromosomal

structures and beyond to a critical mass of neurons responsible for qualia. The

neuron would then be an integrated part of this larger bio-system which translates

99Dr. Pjotr Garajajev, Peter Gariaev, Vladimir Poponin - DNA BioComputer Reprogramming, Russian
Academy of Sciences. / Peter P. Gariaev, Boris I. Birshtein, Alexander M. Larochenko, Peter J.
Marcer, George G. Tertishny, Katherine A. Leonova, Uwe Kaempf - Wave Biocomputer p 6-7.
Available at: http://www.rexresearch.com/gajarev/gajarev.htm

 
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emergent wave potentials like a processor, from the photon to specific qualia.

Codes, actions, and transcriptions, are generated into the subconscious-

conscious, architecture of the innate self. The neuron would therefore be the last

phase of a transcription-translation-expresion of energy and information whereby

conscious apperception might emerge. DNA is hypothesized here as having a

computational biofunctionality.

The photon lying related to the global activity of DNA now has a voice.100 In a

controlled and experimental environment, the wave potentiality of the photon,

exhibits a near random set of properties on its own, not dissimilar to the foam like

structure of the Planck level; seeming chaos, yet holding to a hidden order of

patterns and wave interferences. When these wave properties interact with

particular fragments of viral DNA, in controlled experiments with laser photon

correlation spectrometers, the seemingly chaotic nature of the wave, upon meeting

a sample of DNA, instantly exhibits coherent context-dependent patterns, as wave-

like or spiral-shaped dynamics conforming to the DNA spiral structure.101These

effects, dynamic patterns and mathematical structures, remain for a considerable

time, even when the DNA sample is removed. Like quantum entanglement

coherency occurs at this juncture of interaction.

100 Ibid Gariaev, p 10.

101 See Fig 11, for context-dependent spiral coherency - graphic adapted from Gariaev’s work.

 
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Bajpai, relates his biophoton work to the great chain of being 102 but confirms, a

biophoton signal is a quantum photon signal in a squeezed state, a saturated,

condensed, and packed state, forming as it collapses into quantum mind states.

The squeezed state is rich in high values of kinetic energy-information. This non-

local holistic property moves consciousness per se, beyond the classical avenues

of exploration. Bajpai’s squeezed state presented to the structures of DNA, emerge

as hierarchically interactive layers, where again a properties of a higher level is

reducible in principle to the properties of the lower levels.

Biophoton signals in this model are also stated to remain in quantum states for

extended periods, thus making it more likely that quantum packages remain

processable in this more robust state. In keeping with the emotionally driven, made-

active hypothesis of occasions of experience, biophoton work has also revealed

that signals change with the mood of a living system. Psychological affects, feelings

and emotional resonances, define functionality in the biophoton signals. Specific

archetypal architectures are not lost either: "The selection processes taking place in

fundamental biological processes like transcription and protein synthesis can be

quantum, which can provide an explanation of the basic facts of genetic code

namely 4 types of nucleotide bases and codons of 3 nucleotides coding for 20

amino acids. The explanation is based on the observation that a state can select

the correct state from 4 states in one matching operation and from 20 states in

102R P Bajpai, Implications of Biophotons to Consciousness, Institute of Self Organizing Systems

and Biophysics, India. P 2. http://homepage.univie.ac.at/Martin.Potschka/papersISSEI2004/
Bajpai1.pdf

 
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three matching operations in quantum selections."103 This selection of information

contained in the biophoton signal remains accessible from anywhere and is

preserved for posterity within this proposed field - an Akashic record again. DNA

coding, from this perspective is supported synchronously by a morphogenetic field,

proposed essentially as light. Here is cosmos to psyche in full participation; an

archetypal cosmos.

Work on transcription which followed the Genome project continues to use the

metaphors of code or syntax. The idea of editing DNA, changing the syntax, lies at

the fore of the explorations of binding proteins which are understood in terms of

code and transcription. The rewriting of DNA sequences has therefore been

explored.104 Language scaffoldings and structures, are not a particular cultural

language, rather the structural architecture only. Similarly formative code and

symbols suggests a plasticity within the system: "We created a dictionary of the

genome's programming language. We could map millions of locations where we

could catch regulatory proteins in the act of reading the information in the

genome."105 Code and syntax attached to DNA, is ultimately proposed as

reprogrammable. Russian experiments claim to be advanced in this area but

103 Ibid, p 6.
104 NB such proposals branch from Biophoton research into the work of Dr. Pjotr Garajajev, however
because of a lack of sources DNA sequencing and code scripting might best be linked to molecular
biology papers by Lamb, Mercer and Barabas III, Directed evolution of the TALE N-terminal domain
for recognition of all 5 bases, Scripps Research Institute: Nucleic Acids Research, 2013, 1-7 doi:
10.1093/nar/gkt754.
105 Dr. Stamatoyannopoulos, Cited in The Wall Street Journal, Junk DNA Debunked, 2013.

 
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supportive papers cannot be found by this author; however work on sequencing in

other areas, supports system changes which can be ascribed to DNA and the

gene. A powerful new DNA-editing technology has been applied. “This is one of the

hottest tools in biology, and we’ve now found a way to target it to any DNA

sequence,” (C. F. Barbas III, The ScrippsResearch Institute, press release, 2013.)

This TALE (transcription-activator-like effectors) method by which the code or

syntax tied to sequencing can be altered, has application to numerous potential

uses including molecular biology, biotechnology stem cell medicine and nano

technology.106 Such a proposal seems to confirm what Garajajevs’ group and

others said earlier; that the DNA codon sequences can be modulated and

reprogrammed. PreLogos suggests the same thing where top down, and bottom

up plasticity, has been described as a subliminal and ongoing system of

processing.

Concluding Remarks: Provisionally the three papers have examined Logos, the

archetype, and the protoconscious function of the mind. What has been

established as far as is possible, is a cosmos to psyche function whereby the two,

mind to Logos, might be bridged. In this final paper the cell becomes the primary

port of entry for the biophoton and the neuron is retained as a processor. Logos

has been redefined to suit immanent masculine and feminine realities, and is

posited as Logos-Eros. Theological Logos has also been rewritten as an

106Lamb,Mercer, Barabas, Directed evolution of the TALE N-terminal domain for recognition of all 5
bases, 2013. Nucleic Acids Research, August 2013, 1–7 doi:10.1093/nar/gkt754.

 
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overarching principle, much as Heraclitus saw it, functioning as archetype, holon,

and morphological-autopoietic systems. Eros, a notion of beauty and elegance

found throughout these systems provides a base for an aesthetic proposal where

‘concern-consciousness’ and notions of participation and societies of different

stripes, offer typologies of a deep ecology to which all belong and interconnect: we

participate with, recreate integrally and altruistically with; and in good measure. In

fact, it is Logos (Logos-Eros), and the emergent mind to field proposition, which is

viewed here primarily as an aesthetic proposal.

Apart from ‘intrusive’ syntax changes in DNA sequences, the science of epigenetics

has barely been touched upon. Epigenetics is another form of participation and an

engine of rapid change, which lies on the other side of the DNA-photon proposal.

Epigenetic sciences show how broad environmental influences also rewrite code in

short term. The idea of epigenetic influences entered the psychological portfolio at

an early stage with work done in the developmental field by James Mark Baldwin.

His “Baldwin Effect,” was first published in 1896. Intrauterine factors, and the

narrative of life, including education, environment, and culture, all come into play in

the human narrative, helping to define the other face of the DNA story and therefore

individuated character and creativity.

Heraclitus proposed Logos as a principle concerning cosmos, psyche, socio-

politico structures, and teleology; a systems philosophy defined by organicity.

Bearing in mind, that humankind holds to emotional proclivities, the notion of

‘concern-conscoiusness’ comes to the fore in this work. Organicity, from Mind to

 
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Logos proposed as an image of resemblance and creativity involves emotional

affects, therefore human creativity might do well to consider character and heart as

the primary philosophical ground for any advance into novelty. The primary notion of

potentiality moving to actuality is about, “Something that matters,” not just to

Whitehead, but for all. Therefore Logos is proposed as a flexible adaptive yet

principled function of mind, heart, character and creativity thereby forming an

ethical proposal, much like Aristotle’s proposal where rhetorics lie in direct

proportion to character and virtues. The paper has attempted to remove Logos

from a narrow definition of patriarchal and theological Trinitarianism returning it to its

overarching and original nature yet retaining the transcendence of what cosmos

might mean in an integral sense. The paper adds some tools for an archeology of

the self but the architecture, I suspect will always hold to elements of mystery and

romance, just as aesthetic proposals, and good art does.

In the writing of this paper I have discovered a number of challenges. Much like

Jung’s Red book, seen perhaps as a download of prima materia, it presents as

many questions and avenues, as it does answers. It requires detailing and further

exploration. A tidy and packaged ‘truth’ in reality, may never be formulated. It is

however a good place to start, a metataxy as Heraclitus proposed, a good place to

stand, a place to gain further perspective and insight, and a place to step from on

the way towards an aesthetic proposal, more fully defined. I am therefore fully in

accord with Ewan Birney, who noted of the genome project: “That the decade since

the publication of the first draft of the human genome has shown that genetics is

 
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much more complex than anyone could have predicted. We felt that maybe life was

easier beforehand and more comfortable because we were just more ignorant. The

major thing that's happening is that we're losing some of our ignorance and,

indeed, it's very complicated. You've got to remember that these genomes make

one of the most complicated things we know, ourselves. The idea that the recipe

book would be easy to understand is kind of hubris. I still think we're at the start of

this journey, we're still in the warm-up, the first couple of miles of this

marathon." (Cited in The Guardian Newspaper. “Breakthrough study overturns

theory of 'junk DNA' in genome,” by Alok Jha, Wed. 5 Sept. 2012)

Derek Dey. (Fall 2013)