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 Product innovation design and its method: From the perspective of embodiment cognition

2021 ◽  
Vol 236 ◽  
pp. 04057
Author(s):  
Shengfang Peng ◽  
Baoying Peng ◽  
Xiaoxuan Li
Keyword(s):  
Cognitive Psychology ◽  
Embodied Cognition ◽  
Human Body ◽  
Product Innovation ◽  
Natural Interaction ◽  
New Approach ◽  
The Subject ◽  
Body Complex ◽  
The Mind ◽  
The Brain

In recent years, embodied cognition has become a new approach in the field of cognitive psychology. The shift in cognitive psychology from a focus on the brain to a focus on the human body，just as from the disembodied cognition to the embodied cognition is valuable for many fields related to cognitive science including product design and its method. With Gibson’s theory of affordances, embodied cognition is a perfect explanation of today’s products guided by the idea of intuitive design and its logic. On the premise of embodied cognition, it is the “Mind-Body complex” that serves as the subject of behavior and interaction, the basis of “natural interaction” in Intelligent age, and the foundation for building a more complete theory of “user experience”. Based on the embodied cognitive, the method of design and its research should put more emphasis on specific tools.

scholarly journals Situating allostasis and interoception at the core of human brain function

2021 ◽  
Author(s):  
Yuta Katsumi ◽  
Karen Quigley ◽  
Lisa Feldman Barrett
Keyword(s):  
Brain Function ◽  
Brain Evolution ◽  
Human Mind ◽  
Biological Mechanisms ◽  
The Core ◽  
Starting Point ◽  
Basic Functions ◽  
Mental Events ◽  
Physical Phenomena ◽  
The Brain

It is now well known that brain evolution, development, and structure do not respect Western folk categories of mind – that is, the boundaries of those folk categories have never been identified in nature, despite decades of search. Categories for cognitions, emotions, perceptions, and so on, may be useful for describing the mental phenomena that constitute a human mind, but they make a poor starting point for understanding the interplay of mechanisms that create those mental events in the first place. In this paper, we integrate evolutionary, developmental, anatomical, and functional evidence and propose that predictive regulation of the body’s internal systems (allostasis) and modeling the sensory consequences of this regulation (interoception) may be basic functions of the brain that are embedded in coordinated structural and functional gradients. Our approach offers the basis for a coherent, neurobiologically-inspired research program that attempts to explain how a variety of psychological and physical phenomena may emerge from the same biological mechanisms, thus providing an opportunity to unify them under a common explanatory framework that can be used to develop shared vocabulary for theory building and knowledge accumulation.

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.

Moving Further Beyond Secularism: A “Lutheran” Reading of the Cosmology of Thomas Nagel

2018 ◽  
Vol 60 (2) ◽  
pp. 229-254
Author(s):  
Yiftach Fehige
Keyword(s):  
Modern Science ◽  
Human Mind ◽  
Christian Theology ◽  
Thomas Nagel ◽  
Metaphysical Theory ◽  
History Of ◽  
Individual Consciousness ◽  
The Mind ◽  
The Relationship ◽  
The Universe

Summary Thomas Nagel has proposed a highly speculative metaphysical theory to account for the cosmological significance that he claims the human mind to have. Nagel argues that the mind cannot be fully explained by Darwinian evolutionary theory, nor should theological accounts be accepted. What he proposes instead is an explanation in terms of cosmological non-purposive teleological principles. Our universe awakens to itself in each and every individual consciousness. What comes to light in a pronounced manner when consciousness arises, are the mental aspects of the stuff that the universe is made of. These mental aspects are always concurrently present with the physical aspects of the basic elements that constitute the universe. This paper situates Nagel’s cosmology in the context of discussions of the relationship between modern science and Christian theology. It focuses on the history of modern science’s efforts to locate the origins of humanity. The aim of the paper is to present a qualified “Lutheran” reading of Nagel’s theory of the cosmological significance of the human mind. This will unearth strong reasons to think that Nagel’s cosmology is less secular than it claims to be.

Topic neutrality and the parity thesis: a surrejoinder to Williams

2001 ◽  
Vol 37 (1) ◽  
pp. 93-101
Author(s):  
J. P. MORELAND
Keyword(s):  
Body Problem ◽  
Religious Studies ◽  
Empirical Approach ◽  
Conceptual Approach ◽  
Important Paper ◽  
The Third ◽  
Parity Thesis ◽  
Set Up ◽  
The Mind ◽  
The Brain

In an important paper, Clifford Williams advanced a Lockean-style argument to justify the parity thesis, viz., that there is no intellectual advantage to Christian physicalism or Christian dualism. In an article in Religious Studies I offered a critique of Williams's parity thesis and he has published a rejoinder to me in the same journal centring on my rejection of topic neutrality as an appropriate way to set up the mind–body debate. In this surrejoinder to Williams, I present his three main arguments and respond to each: (1) The dualist rejection of topic neutrality is flawed because it expresses a conceptual approach to the mind–body problem instead of the preferable empirical approach. The latter favours physicalism and, in any case, clearly supports topic neutrality. (2) If the dualist rejects the first argument, then a second parity thesis can be advanced in which an essentialist view of soul and the brain are presented in which each is essentially a thinking and feeling entity. Thus, an essentialist parity thesis is preserved. (3) If the dualist rejects the second argument, a new topic neutrality emerges in the dialectic, so topic neutrality is unavoidable. Against the first argument, I claim that Williams makes two central confusions that undermine his case and that he fails to show how the mind–body debate can be settled empirically. Against the second argument, I claim that it leaves Williams vulnerable to a topic-neutral approach to God and it merely proffers a verbal shift with a new dualism between normal and ‘special’ matter. Against the third argument, I point out that it misrepresents the dualist viewpoint and leads to two counterintuitive features that follow from topic neutrality.

scholarly journals KINESIOLOGI YOGA ASANAS (KUNCI KEBAHAGIAAN TUBUH, PIKIRAN DAN JIWA)

2020 ◽  
Vol 1 (1) ◽  
pp. 15
Author(s):  
I Gusti Made Widya Sena
Keyword(s):  
Work Function ◽  
Human Body ◽  
Emotional Disturbances ◽  
The Third ◽  
Reference Theory ◽  
The Mind

Yoga means the experience of wholeness or unity with the inner being. This unity comes after destroying the duality of the mind into the highest consciousness. Asana, pranayama, mudra and bandha are the four major studies of yoga. The four elements can not be separated, interconnected and related to each other. Asanas is the third step in eight stages of yoga path, known as astangga yoga or eight stages of yoga. The goal is to make our body steady and ready for higher techniques such as pranayama (breath setting), pratyahara (sensual withdrawal), dharana (concentration), dhyana (meditation) and Samadhi (cosmic realization). In addition the asanas movement makes the production of hormones from different glands to be balanced, the position of stretch and bend of the movement of asanas, which is done within a certain time, put special pressure and sustained on the glands that will stimulate the gland in various ways, regulate the production of glands and will eventually control the emotions. If the gland deficiency is resolved, the mind becomes free from emotional disturbances and perfect inner calm will be achieved. Kinesiology is a reference theory that deals with motion in terms of analyzing the work function of muscles for and after performing yoga asanas movements on the human body.<br /><br />

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.

The Mind, the Brain and the Face

Philosophy ◽  
1985 ◽  
Vol 60 (234) ◽  
pp. 477-493 ◽  
Author(s):  
David Cockburn
Keyword(s):  
Human Body ◽  
Human Being ◽  
Human Soul ◽  
The Face ◽  
The Mind ◽  
The Brain

‘Only of a living human being and what resembles (behaves like) a living human being can one say: it has sensations; it sees; is blind; hears, is deaf; is conscious or unconscious’.1 ‘The human body is the best picture of the human soul’. Anyone who believes that Wittgenstein's remarks here embody important truths has quite a bit of explaining to do. What needs to be explained is why it is that enormous numbers of people, people who have never had the chance to be corrupted by reading Descartes or Dennett, are willing, with only the slightest prompting, to speak in ways which appear to conflict dramatically with Wittgenstein's thought. Many people appear to find no difficulty at all in the idea that we could ascribe thoughts, sensations, emotions and so on to things which in no way resemble or behave like a living human being—for example to disembodied ‘minds’ or ‘souls’ or disembodied brains floating in tanks. And with a little more pressing many will agree that it is never to the living human being that these states are, strictly speaking, correctly ascribed; but, rather, to one part of the living human being—the brain, for example. Now if this incredibly widespread tendency is the expression of confusion then we need an explanation of its existence. We need this partly because without it it will be difficult to undermine the tendency; and partly because we might expect that such a widespread tendency is a distortion of some truth.

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.

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