I address some specific problems in the two target articles offered here (Rao and Palmer/Alcock: Parapsychology review and critique), which are indicative of more general problems that plague the larger debate. Because such problems are rather typical of scientific conflict, I address general problems of assessment in a second section. In a final section. I make some comments about the future of this debate.

Over the past hundred years, a number of scientific investigators claim to have adduced experimental evidence for phenomena information” seems to behave like a weak signal that has to compete for the information-processing resources of the organism, a reduction of ongoing sensorimotor activity may facilitate ESP detection. Such a meaningful convergence of results suggests that psi phenomena may represent a unitary, coherent process whose nature and compatibility with current physical theory have yet to be determined. The theoretical implications and potential (...) practical applications of psi could be significant, irrespective of the small magnitude of psi effects in laboratory settings. (shrink)

This chapter extends biogenetic structural theory to a consideration of the biopsychological principles underlying higher phases of consciousness, particularly those attained by the systematic exploration of consciousness called contemplation. The concepts of psychic energy, flow, centeredness, energy circulation, and dreambody are explored as presented in various mystical traditions, and a model of the underlying neurophysiology is presented in terms of ergotropic-trophotropic tuning. The psychophysiology of various forms of meditation together with emergent peak experiences is examined and integrated into the ergotropic-trophotropic (...) tuning model. Structural invariance of ergotropic-trophotropic tuning as well as invariant aspects of contemplation across different cultures and associated with different symbol systems is considered. Finally the nature and implications of Void Consciousness, God Consciousness, or Abssolute Unitary Being are examined. (shrink)

Research has increasingly focussed on the benefits of meditation in everyday life and performance. Mindfulness in particular improves attention, working memory capacity, and reading comprehension. Given its emphasis on moment-to-moment awareness, we hypothesised that mindfulness meditation would alter time perception. Using a within-subjects design, participants carried out a temporal bisection task, where several probe durations are compared to “short” and “long” standards. Following this, participants either listened to an audiobook or a meditation that focussed on the movement of breath in (...) the body. Finally, participants completed the temporal bisection task for a second time. The control group showed no change after the listening task. However, meditation led to a relative overestimation of durations. Within an internal clock framework, a change in attentional resources can produce longer perceived durations. This meditative effect has wider implications for the use of mindfulness as an everyday practice and a basis for clinical treatment. (shrink)

The literature on time perception is discussed. This is done with reference both to the ''cognitive-timer'' model for time estimation and to the subjective experience of apparent duration. Three assumptions underlying the model are scrutinized. I stress the strong interplay among attention, arousal, and time perception, which is at the base of the cognitive-timer model. It is suggested that a multiplicative function of two key components (the number of subjective time units and their size) should predict apparent duration. Implications for (...) other cognitive domains are drawn, and in particular an analogy is suggested between apparent duration and apparent movement. (shrink)

The neuropsychology of religious activity in normal and selected clinical populations is reviewed. Religious activity includes beliefs, experiences, and practice. Neuropsychological and functional imaging findings, many of which have derived from studies of experienced meditators, point to a ventral cortical axis for religious behavior, involving primarily the ventromedial temporal and frontal regions. Neuropharmacological studies generally point to dopaminergic activation as the leading neurochemical feature associated with religious activity. The ventral dopaminergic pathways involved in religious behavior most closely align with the (...) action-extrapersonal system in the model of 3-D perceptual–motor interactions proposed by Previc . These pathways are biased toward distant space and also mediate related extrapersonally dominated brain functions such as dreaming and hallucinations. Hyperreligiosity is a major feature of mania, obsessive-compulsive disorder, schizophrenia, temporal-lobe epilepsy and related disorders, in which the ventromedial dopaminergic systems are highly activated and exaggerated attentional or goal-directed behavior toward extrapersonal space occurs. The evolution of religion is linked to an expansion of dopaminergic systems in humans, brought about by changes in diet and other physiological influences. (shrink)