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Princeton's PEAR laboratory and consciousness (Read 8570 times)
DocM
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Princeton's PEAR laboratory and consciousness
Oct 8th, 2005 at 1:38pm
 
This is really neat, for 20 years, with millions of experiments in machines designed to strictly produce random numbers volunteers have been shown to effect reality:

http://www.princeton.edu/~pear/2.html


I. Human/Machine Anomalies
The most substantial portion of the PEAR program examines anomalies arising in human/machine interactions.

Random mechanical cascade experiment.
In these experiments human operators attempt to influence the behavior of a variety of mechanical, electronic, optical, acoustical, and fluid devices to conform to pre-stated intentions, without recourse to any known physical processes.  In unattended calibrations these sophisticated machines all produce strictly random outputs, yet the experimental results display increases in information content that can only be attributed to the influence of the consciousness of the human operator.

Robot experiment.
Over the laboratory’s 20-year history, thousands of such experiments, involving many millions of trials, have been performed by several hundred operators.  The observed effects are usually quite small, of the order of a few parts in ten thousand on average, but they are statistically repeatable and compound to highly significant deviations from chance expectations.  These results are summarized in “Correlations of Random Binary Sequences with Pre-Stated Operator Intention: A Review of a 12-Year Program.”
   
Fountain experiment.
A number of secondary correlations reveal structural features within these human/machine databases.  In many instances, the effects appear to be operator-specific in their details and the results of given operators on widely different machines frequently tend to be similar in character and scale.  Pairs of operators with shared intentions are found to induce further anomalies in the experimental outputs, especially when the two individuals share an emotional bond.  The data also display significant disparities between female and male operator performances, and consistent series position effects are observed in individual and collective results.  These anomalies can be demonstrated with the operators located up to thousands of miles from the laboratory, exerting their efforts hours before or after the actual operation of the devices.
   
Linear pendulum experiment.
These random devices also respond to group activities of larger numbers of people, even when they are unaware of the machine’s presence. “FieldREG” data produced in environments fostering relatively intense or profound subjective resonance show larger deviations than those generated in more pragmatic assemblies.  Venues that appear to be particularly conducive to such field anomalies include small intimate groups, group rituals, sacred sites, musical and theatrical performances, and charismatic events.  In contrast, data generated during academic conferences or business meetings show no deviations from chance.

Elaborate analytical methods have been developed to extract as much understanding as possible from all of these results, and to guarantee their integrity against any experimental or data processing flaws.

Why don't more of us know about this stuff?


M
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Spitfire
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Re: Princeton's PEAR laboratory and consciousness
Reply #1 - Oct 8th, 2005 at 1:59pm
 
Very intresting, nice post doc.

My guess would be, electromagnetic waves emmited by the brain.

The brain when emmiting a certain type of wave creates an electromagnetic current, which can control postively and negatively charge items, specifically metals.

A young russian girl, was shot during ww2, she went through some severe mood wings, and found out that she could control things with her mind, none of the lifting cars up etc, but able to move keys off a desk, slow someone sheart etc. The kgb investigated and proved she was manipulating magnetic currents with her brain waves. When her emotions were heightend, she could produce alot more brain waves.

This would fit in with the connection between couples etc. Though this would seem to prove, the brain can actually work outside the physical body, but we also can emit things such as heat etc.

Wether this proves our mind is independant of the brain i doubt it, but it's certainly intresting.
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Re: Princeton's PEAR laboratory and consciousness
Reply #2 - Oct 8th, 2005 at 2:05pm
 
u said: Why don't more of us know about this stuff?
___

maybe because we are waiting for the 100th monkey effect? Grin

I think it's coming..the shift in consciousness. I hope y'all aren't sick of my cheerleading. I know it's here for me (the shift) it's just really hard to put into words without being labeled a new fangled ager and discredited for talking about love.
I don't focus a lot on science but more and more I'm trying to, as gee whiz...look what they're doing with their experiments! as your post illustrates.

however I do have a favorite story or two I like to repeat along the lines of consciousness and our movie here. got it from Cozzolino's book "The Path." the title is a bit misleading, as you start getting into it and it turns out this author is a science buff but he describes consciousness and levels of the afterlife, like bst areas just enough to rope you into the scientific data areas, where people like me usually don't roam.
read it three times before I began to make the connections of his viewpoint to my own.

heres a story from The Path in my own words and hopefully I don't change it in any way...

they took a group of people to experiment how the mind can see what the eyes do not see.
in other words how if we "believe" what we've been told the mind produces that reality for viewing.

they all sat in a circle to demonstrate this. the subject was taken into another room after introductions of the members. she (subject A) was hynotized (I think; but this is not the point, so hold on) they told subject A, that so and so had left the room, we'll call this other member subject B.
A was told B left the room. in reality, B was still in her chair. under B's chair a small object was placed which was so small it could not be seen as B's body obstructed it from peripheral vision of any in the room, as well no one but the demonstrator knew it was there. A came back in and was asked if she could see B. A said B was not in the room even though B was in the room to the viewing of all. then A was asked since the chair was to her, empty, could she see under the chair and was there anything there? she reported on the object that was there, which was totally obstructed by B's body or feet. I do not remember if B knew the object was there either. A either had x-ray vision or this is the power of the mind and belief.

love, alysia
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Re: Princeton's PEAR laboratory and consciousness
Reply #3 - Oct 8th, 2005 at 2:06pm
 
Its more than that, Spitfire,

We are all connected through consciousness.  When relaxed, we can tap into a larger connection, and through intention actually change what we know of as reality.

The brain is what we see when we dissect the human body.  Our consciousness exists both outside of reality and anchored to our brain as well.  Through intention, these experiments (done in a controlled manner at a major university) show that our will, our conscious intention can shape our reality.  Of course, all our wishes don't come through.  It appears that those who have a stronger effect on this shared reality do so in a relaxed meditative state.

Perhaps consciousness is the underlying force in the universe.


Matthew
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Re: Princeton's PEAR laboratory and consciousness
Reply #4 - Oct 8th, 2005 at 2:16pm
 
Ive seen the science behind the seperation between the mind and the brain, and from what i understood the brain acts as a reciever, which when switched off can make the consciousness de-tatch thus leading to NDE's.

I guess when your in meditation, you could enduce a lesser affect of this.

This experiment could prove, that ghosts (if they exist) would be able to affect the physical world, to a small degree, such as shutting doors, messing with electrical equipment etc. Or it could prove we create the noise etc ourself, because we believe it, and therefore it is.

I wish the affects were more stunning though, they dont seem to have much impact of what goes on around them in the experiment.
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Re: Princeton's PEAR laboratory and consciousness
Reply #5 - Oct 8th, 2005 at 2:20pm
 
Mathew said: Perhaps consciousness is the underlying force in the universe
____

agreed. didn't read this anywhere..but when I watched my arms and legs disappear and my consciousness was encased within an orb of light...I kind of got the point what I was...something like spirit, something totally free and able to fly, and something that was very glad my body was waiting for me when I returned and wasn't stiff Roll Eyes  you do this a couple of times, and u begin to be glad you have a body, a life. you're not sure who to give your gratitude to, but when you are out there, the love is all around you.

of course it's my experience. can't share experiences, only write them down. everybody has to have their own. love, alysia
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Re: Princeton's PEAR laboratory and consciousness
Reply #6 - Oct 8th, 2005 at 2:50pm
 
The effects can not be that stunning, otherwise, through conscious intent, we would all be winning the lottery, and there would be chaos.

I do think you are right about the rest, Spitfire. 
I think our reality is created by a group consciousness and certain divine laws.  That is why we don't seem to be able to create things at will in an obvious way. 


I would love to hear Dave's take on this thread


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Re: Princeton's PEAR laboratory and consciousness
Reply #7 - Oct 8th, 2005 at 3:02pm
 
I want to here Dave's take too..he seems to be able to look at from two different viewpoints, one spiritual, one very scientific and bring them to some sort of cohesion. Dave? Cheesy
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Re: Princeton's PEAR laboratory and consciousness
Reply #8 - Oct 8th, 2005 at 3:52pm
 
Hi Doc -

We don't hear much about this type of thing for two major reasons. First, the effects are relatively small, even though they are statistically significant. Second, the materialistic world simply doesn't want to accept the results.

I'm far more convinced by many instances of knowing that my wife wants me to phone home, so I do and it's usually either true, or she's on the line just as I lift the phone to dial, or she beats me by a couple seconds and it rings as I reach. But that is too coincidental to be used as a repeatable experiment with standard statistical controls.

I think that the essential problem is that people want to be impressed by things that they can use on a reliable basis, as compared to a statistical significance that detects a slight tendency.

Studies using reinforcement have found that a very slight tendency can be increased to a larger very slight tendency through reinforcements such as "Good!" every time a correct response is made.  But it's still a very slight tendency. In the same way, business people with more ESP do better, and that too can be detected as a very slight tendency.

I'm definitely open to anybody who can propose a methodology that takes on some of the very obvious things like past lives, entities, retrievals and such. But in setting up this kind of experiment, the results are always subjective, making them hard to evaluate, non-repetitive, also hard to evaluate, usually imprecise, so that we're dealing with degrees of effects rather than a Yes/No decision, making them hard to evaluate, and so on, and finally the immense problem of setting up a control group against which to compare the experimental group, since we have no way except through the experiment itself to detect who should be a control or an experimental subject.

If you're a glutton for mind boggling methodology, a monograph by Campbell and Stanley, "Experimental and Quasi-Experimental Designs ..." gives a very succinct review of experimental methodology and will very quickly convince you that this is a non-trivial problem.

As just one example, prayer is an effective therapeutic aid. If you pray for someone. they are more likely to get well. Now, who is going to be the control? Shall we inflict illness on a few dozen people at random to see how many die "by chance alone" so that we can compare that with another dozen or two for whom we pray? Then we have the problem of how much intensity of prayer is involved, how consistently applied, and whether the people praying are normal or abnormal (whateve that might mean) so that they produce a normal or abnormal amount and type of prayer, whether they are loving or not, whether they are scientific or spiritual in nature etc, and what this might have to do with anything.

I can give explanations that logically make sense, and if you meditate, you will tend to agree that that's what you find too, but in slightly different terms. At that point, I suggest that we continue to do our spiritual work in ways that we recognize to be more or less similar and valid, and allow methodologists to go boggle themselves to their heart's content.

dave
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Re: Princeton's PEAR laboratory and consciousness
Reply #9 - Oct 8th, 2005 at 4:04pm
 
An immodest footnote - on my site I have a fairly wordy multiply aspected cosmology model if you want to dig it up under the "things to read"  pages.

www.mind-body-spirit-hypnoclinic.com

I have suggested an experimental approach from a physics standpoint, but it isn't immediately practicable.

My spiritual take is that we are all One, and that the global human problem is not so much to prove this, but to stop feeling that we are Many. We discover our Oneness when we go into the Light at death. This is the common thread of most regression reports. Given Oneness, the next question is why we have so little ESP, as opposed to whether ESP exists.

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Re: Princeton's PEAR laboratory and consciousness
Reply #10 - Oct 9th, 2005 at 3:16pm
 
Hi people,
in a tv report I saw an experiment which I found neat because it was as simple as striking. Spread all over the earth they let run random generators on computers for a long time. These random generators produced only two different outputs, like "yes, no", and they did it, I don't know how often, but often and regularly enough for statistical relevant data. When they checked the results, most of the time the random generators had produced an equal number of "yes"s and "no"s as it's supposed to be, but in some timeframes they produced a significant aberration from the normal, supposed random datas. One of this timeframes was 9/11 and the days after it. They put forth the possibility that the large amount of emotions could have an effect on the random generators, but of course there are implications also on the nature of random in itself.

Bye, Spooky
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Re: Princeton's PEAR laboratory and consciousness
Reply #11 - Oct 10th, 2005 at 11:42am
 
Hi Folks-
OK, Alycia, since you set me up for this, let me try to give feedback appropriate to the question, rather than the technical side. I'm sure that my thoughts aren't new, but they might rekindle some of your own experiences and memories. I begin with the assumption that everything is One. (You can verify this by meditation, much easier than trying to do it by logic.)

Starting with Oneness, a level at which we are experientially One, and at which we have all questions answered and all knowledge shared, we also have very little to do. In order to have something to talk about, we have to have divergent viewpoints.

To have divergent viewpoints, we also have to maintain a shared definition of the continuum in which we are collectively immersed. Speculative physicists like Gribben have suggested tht this reality, together with its fundamental constants, like the speed of light, Planck's constant etc, are all selected as a set out of a vast array of potential values, so that this specific set of terms can generate a stable material universe. (For example, just try to find another set of values that allows eg. the triple-alpha conversion of helium into carbon, and also provides for the creation of fluorine.)

So we diverge, generating new subjective realities as we do, much in the same manner as when we wake up we start with one thought, one idea, one viewpoint, and then as we get involved in the day we develop new viewpoints, ideas and perspectives. There's nothing new here.

Bringing this to the present level, we have a reality that is defined as individualistic and discontinuous. The experimental settings used in any good experiment must use a  separate and discontinuous definition of the experimental subjects, else they are "biased" in favor of the precise information that they purportedly seek. I suggest that this is why we find no more than a tiny effect.

If we start out by defining everything as One, and we place experimental subjects into that Oneness by hypnosis, meditation, Bruce's soul retrieval methods, my past life techniques, or anything similar, then we will get back a lot of data that overlap in nature and content, expressing the increasing commonality of viewpoints as they tend into Oneness. (This is why meditators can get into a very intimate union through meditation, and the proper practice of Tantric sexual meditation can produce a sense of unity of lovers at the point of Divine Creation.)

Now let's impose a definition set on each of our experimental subjects that says, "You are isolated, separated, have no way of contacting one another, and we have guarded against your doing it by telepathy, remote viewing or other non-experimental means."  Just as prayer allows the praying people to alter reality toward the direction of cure of a friend, the experimental conditions, of themselves, negate access to the effects soughrt. And we have tens of thousands of
experimentalists "praying" the materialistic state of separation in which there is no ability to make contact.

I was up late last night trying to come up with a better methodology. What I suggest is that we start with a contingent statement, "Given a continuum between Oneness and total diversity, there must be some attribute by which the location on the continuum is expressed." (By comparison, the attribute that expresses a person's love of eating might be their weight.) Then, we should be able to do a correlative study that associates the ability of a person to have "ESP" (meaning all psychic effects in this case) with the degree to which they
manifest the attribution associoated with Oneness.

The problem is that this is a circular definition, presuming the answer, and then looking for its conditions of occurrence. The result would be a statement that for those who accept this type of definition, we have one property that exrternally reflects their Oneness, and that correlates with their mutuality of mind such that they have a greater ESP tendency. The next thing would be for others to pick apart the contingencies, so that some kind of logical expression might be made that reflects everyday reality, rather than our foreknowledge.

Here's an example. For all the people on this site, how many have had an "ESP" experience, again using the term in the widest possible manner? Next, grade those experiences from 1 to 10, and correlate that with their sense of participation in Oneness.  (We'll ignore meditative skill and other instrumentation issues for a moment.) We'd find a high positive correlation at a very significant statistical level.

Looking at those data, do they mean that this is a commonly shared hallucination? Do they mean that because of those experiences they have decided to believe in a commonly shared delusion? FDo these number suggest tht peple will adapt their experiences to fit any available explanation, and thus we have a site based on neurotic compensation? Or is it all a matter of suggestion? Or could it all be true?That's the circularity problem.

So we enlarge the experiment to use a Greco-Latin Squares Analysis of Variance (when I taught methodology, I avoided this complexity whenever possible because of the hassles it entails) in which we classify people according to numerous beliefs, numerous traits, numerous beiefs, meditative skills, exotic experiences, and so on for as many traits as we can discover. Then we look for a common trend such that those traits asspociated with Oneness are also associated with "ESP".  Next, after we publish our findings we wold face a vast uproar. Then we'd have to prove to the millions of materialistic critics that every one of our initial criteria was actually associated with Oneness, which is equally as difficult as the initial search for "ESP". Back to square one.

The only thing I know of that makes sense in this whole area is that when we love deeply, we also share ideas, thoughts and awareness.  Mom "knows" when the kids are in trouble. Husbands phone their wives when the wife thinks, "I wish he'd phone me right now." But that makes for a really difficult
experimental design, because there's nothing objective, no control group, and only imperfect recollections as data.

So, Alycia, you know what I think?  - Of course you do.

love-
dave



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Re: Princeton's PEAR laboratory and consciousness
Reply #12 - Oct 10th, 2005 at 12:01pm
 
HI Spooky-
A similar experiment was to place lots of pendulums in a big room, driven by tiny electrical impulses that just barely kept them swinging, but did not otherwise interfere. After a few days, all the pendulums were synchronized.
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Re: Princeton's PEAR laboratory and consciousness
Reply #13 - Oct 10th, 2005 at 2:54pm
 
so Dave my friend..you just took me in a magnificent circle as you seemed to promise you would Cheesy

do u think it's true incarnation on this Earth can be condensed into an "experiment" as is suggested by The Gathering (focus 33 for reference) ?

I tend to sway in the direction that its an experiment just until you think it's not an experiment.

i agree it's all one fragmented into the many.

I agree consensus agreement makes a temporary physical reality for a reference point to have relationships.

at one point reading you, I was reminded of whether the tree that falls in the forest, whether it makes a sound if no one is there to hear it... Cheesy
so if gravity is a reliable reference point, I think consensus agreement agrees it does make a sound.

what are u saying? it's all relative? Cheesy
seem like we already said this together.. Grin

well, nothing absolute around here as only change is constant. but if I try to understand this thread, then I could just sum up that reality and beauty too, is in the eye of the beholder. nuff about that said for my part.

there is a class on Methodology? see how I learn things?  I assume it's a bunch of methods that people put into a box and try to figure out which one works better for an objective?

you said There's nothing new here. today I found your new post Wink it's very satisfying for me at least. so thank you whoever you are, to me a ...
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Re: Princeton's PEAR laboratory and consciousness
Reply #14 - Oct 10th, 2005 at 6:19pm
 
Hi Alysia-
It's all relative, but in specific, I think we define away the things we want to measure. How could we test a correlation between the degree of love and spousal connection? Love is not an "observable" that lends itself to objective experiments in scientific method. "Signs of love" might be observed, but how could we verify them? So we push aside the easy part and try to study the most obscure, and find a very slight tendency. (And real estate that for both of us was sold, as in your dream.)

I think that all this stuff is because God (that's you and me) has both a great curiosity and a wonderfull sense of humor.

Classes in Research Methodology are a required part of most graduate programs in the sciences. This is especially important in the social sciences because a lot of social scientists are fuzzy thinkers who have never been exposed to rigorous experimental thinking.  Physics is a bit easier, but the methods are the same.

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Re: Princeton's PEAR laboratory and consciousness
Reply #15 - Oct 10th, 2005 at 6:39pm
 
ahhh, I see. Cheesy  God must have himself a surprise. please a surprise for me God. well, this my conjecture, but not new. I am Alan Watts fan.

humor, like a surprise too. an energy which releases pressure to relax the hold that too much serious thought might induce.

we do measure everything, even try to measure PUL. but there is no experiment to measure that? no, i don't think so...but it could be safe to say we are love expressing by degree? or by degree of undistortion. but then the argument must remain as you say we need to differ in order to learn something new, to not be, as it were stuck.

all that aside, I think I'm off this topic thread once more I can somehow do that so easy..I apologize to the thread maker.
ACIM told me a little bit of impatience covered over a vast amount of rage, likewise it implied a little willingness to see things differently would lead to God taking the final step for me. but I stopped waiting for the final step Grin ha!
because I suppose ..that giving over that little willingness to see things differently worked so well that I stopped wanting to leave this place. Grin

thank u Dave, I had no idea such a thing as Methodology to study. I know some wonderful con people though... Cheesy but to them, not a con at all Cheesy

God is having huge belly laugh
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