scholarly journals An Investigation on the Electrical Activity of the Brain during Fara-Darmani Connection in the Fara-Therapist Population

2020 ◽  
Author(s):  
Mohammad Ali Taheri ◽  
Farid Semsarha ◽  
Fateme Modarresi-Asem
Keyword(s):  
Electrical Activity ◽  
Human Mind ◽  
Intrinsic Activity ◽  
Brain Functioning ◽  
Body Interaction ◽  
Cortical Electrical Activity ◽  
Rest Condition ◽  
The Mind ◽  
Electroencephalogram Eeg ◽  
The Brain

Mind-body interaction and its manifestations at the brain level has been studied extensively in the field of consciousness research. Fara-darmani Consciousness Field, as claimed by Mohammad Ali Taheri (the founder), is a method of connecting with the Cosmic Consciousness Network through human mind and his brain has a detective role in this process. As a result of this connection, the scanning process of the state of a being, e.g., the health status of the cells and consequently organs is performed. This study was conducted to evaluate the effects of the Fara-darmani Consciousness Field connection on electroencephalogram (EEG) features as an important biomarker of the brain functioning. The results showed that there was a significant increase in the gamma2 frequency band (35-40 Hz) power in the frontal lobe in medial frontal gyrus (BA6) and paracentral lobule (BA31) of the brain during the task condition compared to the rest condition in a Fara-therapist population. Considering the cortical electrical activity of Fara-therapist’s brain during Fara-darmani Consciousness Field connection, characterizing increase in the power of gamma wave and the activity of the areas affecting on memory, attention, perception and default mode network intrinsic activity. This manifestation distinguishes Fara-darmani Consciousness Field connection from other known methods dealing with the mind-body interaction criterion mainly different types of mediation.

Remembering the Evolutionary Freud

2006 ◽  
Vol 19 (1) ◽  
pp. 175-189 ◽  
Author(s):  
Allan Young
Keyword(s):  
Evolutionary Theory ◽  
Sigmund Freud ◽  
Psychotic Disorders ◽  
Human Mind ◽  
Fundamental Difference ◽  
Evolutionary Origins ◽  
Point Of No Return ◽  
Evolutionary Narratives ◽  
The Mind ◽  
The Brain

ArgumentThroughout his career as a writer, Sigmund Freud maintained an interest in the evolutionary origins of the human mind and its neurotic and psychotic disorders. In common with many writers then and now, he believed that the evolutionary past is conserved in the mind and the brain. Today the “evolutionary Freud” is nearly forgotten. Even among Freudians, he is regarded to be a red herring, relevant only to the extent that he diverts attention from the enduring achievements of the authentic Freud. There are three ways to explain these attitudes. First, the evolutionary Freud's key work is the “Overview of the Transference Neurosis” (1915). But it was published at an inopportune moment, forty years after the author's death, during the so-called “Freud wars.” Second, Freud eventually lost interest in the “Overview” and the prospect of a comprehensive evolutionary theory of psychopathology. The publication of The Ego and the Id (1923), introducing Freud's structural theory of the psyche, marked the point of no return. Finally, Freud's evolutionary theory is simply not credible. It is based on just-so stories and a thoroughly discredited evolutionary mechanism, Lamarckian use-inheritance. Explanations one and two are probably correct but also uninteresting. Explanation number three assumes that there is a fundamental difference between Freud's evolutionary narratives (not credible) and the evolutionary accounts of psychopathology that currently circulate in psychiatry and mainstream journals (credible). The assumption is mistaken but worth investigating.

La Forge

2020 ◽  
pp. 218-267
Author(s):  
Andrew R. Platt
Keyword(s):  
Logical Consequence ◽  
Human Mind ◽  
Body Interaction ◽  
Efficient Cause ◽  
Mind And Body ◽  
The Mind

Chapter 6 argues that La Forge is a “partial” occasionalist, who appeals to “body–body” occasionalism to defend Descartes’ central epistemic thesis that mind is better known than body. La Forge argues for an occasionalistic version of Descartes’ physics. However, La Forge presents a theory of the mind–body union that implies that the human mind and body causally interact. While he says bodies are the “only occasional causes” of sensations in the mind, he uses “occasional cause” to refer to a type of accidental efficient cause. La Forge’s arguments for occasionalism are limited to body–body interaction: Although he holds that God continually re-creates finite substances, he is not committed to full-blown occasionalism. La Forge does not adopt occasionalism simply because he takes it to be a logical consequence of Cartesian physics. He sees body–body occasionalism as playing a broader theoretical role: He uses it to respond to criticisms of Cartesian epistemology.

scholarly journals Contribution of Cognitive Science and Artificial Intelligence in the Simulation of the Complex Human Mind

2020 ◽  
Vol 9 (2) ◽  
pp. 928-932
Keyword(s):  
Artificial Intelligence ◽  
Cognitive Science ◽  
Real Time ◽  
Human Mind ◽  
Scientific Study ◽  
Computational Procedures ◽  
The Mind ◽  
And Behavior ◽  
Interdisciplinary Theory ◽  
The Brain

The research incorporated encircles the interdisciplinary theory of cognitive science in the branch of artificial intelligence. It has always been the end goal that better understanding of the idea can be guaranteed. Besides, a portion of the real-time uses of cognitive science artificial intelligence have been taken into consideration as the establishment for more enhancements. Before going into the scopes of future, there are many complexities that occur in real-time which have been uncovered. Cognitive science is the interdisciplinary, scientific study of the brain and its procedures. It inspects the nature, the activities, and the elements of cognition. Cognitive researchers study intelligence and behavior, with an emphasis on how sensory systems speak to, process, and change data. Intellectual capacities of concern to cognitive researchers incorporate recognition, language, memory, alertness, thinking, and feeling; to comprehend these resources, cognitive researchers acquire from fields, for example, psychology, artificial intelligence, philosophy, neuroscience, semantics, and anthropology. The analytic study of cognitive science ranges numerous degrees of association, from learning and choice to logic and planning; from neural hardware to modular mind organization. The crucial idea of cognitive science is that "thinking can best be understood in terms of representational structures in the mind and computational procedures that operate on those structures."

Mind, Intelligence and Spirit

1998 ◽  
pp. 164-169
Author(s):  
Pascual F. Martínez-Freire
Keyword(s):  
Human Mind ◽  
Human Beings ◽  
Chinese Room ◽  
Mental Processes ◽  
Personal Project ◽  
Important Quality ◽  
Human Animal ◽  
The Mind ◽  
The Brain

The mind is a collection of various classes of processes that can be studied empirically. To limit the field of mental processes we must follow the criteria of folk psychology. There are three kinds of mind: human, animal and mechanical. But the human mind is the paradigm or model of mind. The existence of mechanical minds is a serious challenge to the materialism or the mind-brain identity theory. Based on this existence we can put forward the antimaterialist argument of machines. Intelligence is a class of mental processes such that the mind is the genus and the intelligence is a species of this genus. The capacity to solve problems is a clear and definite criterion of intelligence. Again, like in the mind, the human intelligence is the paradigm of the intelligence. There are also three kinds of intelligence: human, animal and mechanical. Searle’s Chinese room argument is misleading because Searle believes that it is possible to maintain a sharp distinction between syntax and semantics. The reasonable dualism in the brain-mind problem defends the existence of brain-mental processes, physical-mental processes, and nonphysical-mental (spiritual) processes. Constitution of the personal project of life, self-consciousness and free volitions are examples of spiritual processes. Usually the intelligence has been considered the most important quality of human beings, but freedom, or the world of free volitions, is a more specific quality of human beings.

scholarly journals The Power of Predictions: An Emerging Paradigm for Psychological Research

2019 ◽  
Vol 28 (3) ◽  
pp. 280-291 ◽  
Author(s):  
J. Benjamin Hutchinson ◽  
Lisa Feldman Barrett
Keyword(s):  
Psychological Theory ◽  
Psychological Research ◽  
Human Mind ◽  
Psychological Phenomena ◽  
The Common ◽  
The Mind ◽  
And Behavior ◽  
Predictive Processes ◽  
The Brain

In the last two decades, neuroscience studies have suggested that various psychological phenomena are produced by predictive processes in the brain. When considered together, these studies form a coherent, neurobiologically inspired program for guiding psychological research about the mind and behavior. In this article, we consider the common assumptions and hypotheses that unify an emerging framework and discuss the ramifications of such a framework, both for improving the replicability and robustness of psychological research and for renewing psychological theory by suggesting an alternative ontology of the human mind.

scholarly journals Attainment of parapsychological abilities through activation of brow chakra: An exploratory study

2013 ◽  
Vol 2 ◽  
pp. 14-19
Author(s):  
VIKAS K. SHARMA ◽  
PRAGYA SAHARE ◽  
MANASVI SHRIVASTAV
Keyword(s):  
Human Body ◽  
Exploratory Study ◽  
Inner Core ◽  
Human Mind ◽  
The Third ◽  
The Core ◽  
Extrasensory Perception ◽  
Individual Consciousness ◽  
The Mind ◽  
The Brain

It is well known that human mind possess unbounded power. It has numerous extrasensory potentials like precognition, psychokinesis, extrasensory perception etc. According to Sriram Sharma Acharya, human mind is indeed a miracle of consciousness that can visualize and traverse anywhere in the infinite expansion of the cosmos in nanoseconds. It can acquire unlimited knowledge and is endowed with super natural potentials. In this study, it is theorized that supernatural powers of the mind can be attained by activating some extrasensory centers of human body with the help of some yogic exercises such as meditation and sadhanas. According to yogic texts, Agya Chakra referred as the ‘third eye’ or the ‘sixth sense’. The yoga shastras describe the position of the Agya Chakra in the inner core of the brain deep behind the bhru-madhya (center between the two eyebrows). The view of the expert of yoga, clairvoyance, telepathy, extra-terrestrial communication etc. can be bestowed by the activation of agya chakra. The exponents of dhyan-yoga regard Agya Chakra as the core of self-realization and the centre for the linkage of individual consciousness with the omnipresent supreme-consciousness. Indian rishi-munis who, by has deep contemplation of yogic sadhanas, they had awakened the supernormal powers of their mind and become the masters of many ridhi-siddhis. In this paper, researchers have made an effort to explore the techniques that one could attain the superhuman siddhis from the dedicated yoga sadhanas through activation of agya chakra, these sages of yore had done.

scholarly journals The problem of mind-body interaction and the causal principle of Descartes’s Third Meditation

Sententiae ◽  
2021 ◽  
Vol 40 (1) ◽  
pp. 28-43
Author(s):  
Dmytro Sepetyi ◽  
Keyword(s):  
Causal Principle ◽  
The Real ◽  
Body Interaction ◽  
The Third ◽  
Efficient Cause ◽  
Mind And Body ◽  
Brain States ◽  
The Mind ◽  
The Brain ◽  
Natural Way

The article analyses recent English publications in Cartesian studies that deal with two problems: (1) the problem of the intrinsic coherence of Descartes’s doctrine of the real distinction and interaction between mind and body and (2) the problem of the consistency of this doctrine with the causal principle formulated in the Third Meditation. The principle at issue is alternatively interpreted by different Cartesian scholars either as the Hierarchy Principle, that the cause should be at least as perfect as its effects, or the Containment Principle, that the cause should contain all there is in its effects. The author argues that Descartes’s claim (in his argument against the scholastic doctrine of substantial forms) that it is inconceivable how things of different natures can interact does not conflict with the acknowledgement of interaction between things of different natures in the case of soul and body. The case is made that Cartesian mind-body interaction can agree with both the Hierarchy Principle and the Containment Principle, because the Principle is about total and efficient cause, whereas in the interaction, mental and brain states are only partial (and plausibly, in the case of brains states, occasional) causes. In particular, in the case of the causality in the brain-to-mind direction, the mind is conditioned by brain states to form the corresponding specific ideas on the basis of its innate general ideas of movements, forms, colours, etc. Eventually, for Descartes, the most natural way to deal with worries about the possibility of mind-brain interaction is to rely on God’s omnipotence, which certainly enables Him to arrange for such interaction.

Current Practices in Electroencephalogram- Based Brain-Computer Interfaces

2011 ◽  
pp. 888-901 ◽  
Author(s):  
Ramaswamy Palaniappan ◽  
Chanan S. Syan ◽  
Raveendran Paramesran
Keyword(s):  
Electrical Activity ◽  
Communication Systems ◽  
External Environment ◽  
Assistive Technologies ◽  
Memory Impairments ◽  
Menu Selection ◽  
Scalp Eeg ◽  
Computer Interfaces ◽  
Electroencephalogram Eeg ◽  
The Brain

Electroencephalogram (EEG) is the electrical activity of the brain recorded by electrodes placed on the scalp. EEG signals are generally investigated for the diagnosis of mental conditions such as epilepsy, memory impairments, and sleep disorders. In recent years there has been another application using EEG: for brain-computer interface (BCI) designs (Vaughan & Wolpaw, 2006). EEG-based BCI designs are very useful for hands-off device control and communication as they use the electrical activity of the brain to interface with the external environment, therefore circumventing the use of peripheral muscles and limbs. Some current applications of BCIs in communication systems are for paralyzed individuals to communicate with their surroundings through character/menu selection and in device control such as wheelchair movement, prosthetics control, and flight and rehabilitative (assistive) technologies. For the general public, some of the possible applications are hands-off menu selection, flight/space control, and virtual reality (entertainment). BCI has also been applied in biometrics (Palaniappan & Mandic, 2007).

scholarly journals Karol Wojtyla’s Conception of Personhood from the Perspective of Cognitive Sciences

2021 ◽  
Vol 7 (1) ◽  
pp. 1-17
Author(s):  
Mariusz Wojewoda
Keyword(s):  
Human Person ◽  
Human Mind ◽  
The Body ◽  
Cultural Environment ◽  
Cognitive Sciences ◽  
Individual Traits ◽  
Human Individual ◽  
The Mind ◽  
The Brain ◽  
Scholarly Attention

We use the term “person” when we want to point out that human existence is unrepeatable and unique. The assumption that man is a person constitutes a basis for the belief in the dignity, efficacy, and responsibility of the human individual. Karol Wojtyla built his conception of the person in the context of theological and philosophical discussions. Even though Wojtyła’s conception has been given a great deal of scholarly attention, it is worthwhile to juxtapose it with contemporary anthropological theories that derive from cognitive sciences. Cognitivists usually base their theories on biological and sociological premises. Some conclusions arrived at in the area of the cognitive sciences lead to mind-brain reductionism, a theory in which the human being is regarded as a body endowed with the function of the brain and as an entity whose individual traits are shaped by its social and cultural environment. This position undermines the ideas of free will and the substantial singularity of the human person. However, debates with this position have worked out a non-reductionist alternative, a theory known as emergentism. This theory treats the human mind as a distinct faculty, one which emerges as a phase in the brain’s development. Emergentists base their reasoning on the assumptions that the body is a unity and that the mind is not identical with it. It is my belief that emergentism can be fruitfully applied to the dynamic understanding of the person put forward by Wojtyła in the middle of the 20th century.

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