Journal of Consciousness Exploration & Research| June 2010 | Vol.

1 | Issue 4 | Page 402-409 402

Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind

Quantum Interpretation of Vedic theory of Mind: an Epistemological Path and

Objective Reduction of Thoughts
∗
Michele Caponigro
Bergamo University, Epistemology of Complexity
†
Ram Lakhan Pandey Vimal
Vision Research Institute, 428 Great Road, Suite 11, Acton, MA 01720 USA
This brief paper argues about a possible quantum interpretation of Vedic Theory of Mind. Chitta,
Manas, Buddhi and Ahamkara, in our quantum approach will be considered respectively as: com-
mon ground, quantum superpositions, observer (quantum collapsing) and measurement outcomes
eingvalues,Povm. We suggest that through the continue interactions between these four compo-
nents, we are able to understand the formation of Ahamkara (Ego). Chitta (by vrittis) is linked to
Manas via entanglement. The unsolved problem is the nature of Buddhi component and his right
collocation in this process. Moreover, we argue that our approach can be supported by Zeilinger’s
interpretations of quantum mechanics. Finally, we will speculate about possible analogy between
Chitta and Bohm’s Holomovement.
Keywords: Vedic theory of Mind, quantum superposition, Zeilinger interpretation, Chitta, Holomovement

I. INTRODUCTION experience. Once sensory impressions have been

related to I-ness by ahamkara, their evaluation and
The Samkhya is the oldest school of Hindu Philosophy, resulting decisions are arrived at by buddhi, the
for it is the first attempt to harmonize the philosophy of intellect. Chitta is the memory bank of the mind.
the Vedas through reason. The Samkhya teaches that These memories constitute the foundation on which
the phenomenal universe is considered as a dynamic the rest of the mind operates. But chitta is not merely a
order, an eternal process of unfolding/enfolding, passive instrument. The organization of the new
without beginning or end. All has evolved out of an impressions throws up instinctual or primitive urges
Uncaused cause which is not consistent with a rational which creates different emotional states. This mental
solution. The Samkhya leaves the Uncaused cause complex surrounds the innermost aspect of
undefined as being impossible to be conceived by the consciousness, which is called atman, the self, or
intellect. This absolute is beyond time, space and Brahman. In our approach, we will analyze first four
thought, it is without difference, attribute and form. entities in detail. The set of entities in fifth
True evolution, according to Samkhya system, does component of mind is beyond the scope of current
not exist in the phenomenal world, but only in the chain article. However, concisely, our hypothesis is that
of causation from the cosmic substance (prakrti) to the entities Paramatman is assimilable with the Bohm’s
gross elements (mahabhutas). According Kak’s[1] work Implicate Order [2]. This is because this entity is in
the Sankhya and the Yoga systems take the mind as enfolded form and is the fundamental sub-quantum
consisting of five components: dual-aspect unified field; it pervades all Atmans and
Prakriti. In the fifth component (Paramatman→Atman→
1 Chitta Purush↔Prakriti→Brahma→ Jivatman), the arrow →
2 Manas indicates that the entity on its right side is ’derivable’
3 Buddhi from that on its left side and ↔ refers to bi-directional
4 Ahamkara interaction. Furthermore, Paramatman is ’quantized’ in
5 *Paramatman →Atman→Purush↔ to Atmans, each of which pervades Prakriti. The entity
Prakriti→Brahma→ Jivatman Atman when it is in excited state with energy is called
Purush, which when interacts with un-manifested (un-
evolved) Prakriti (vacuum) is called Brahma, which, in
Manas is the lower mind which collects sense impres- turn is when embodied (after co-evolution and co-
sions. Ahankara (the individual Ego, which feels itself development) in an individual, is called Jivatman [3].
to be a distinct, separate entity) is the sense of I-ness However, this type of successive stepby-step
that associates some perceptions to a subjective and derivation seems to be metaphysical-view dependent
personal and appears to be designed for ’dualism from eastern
perspective’ (Dvait Vedanta) and/or neutral monism
(Advaita Vedanta). To make Vedic theory of mind
∗
Electronic address: [email protected]
†
(VTOM) ’independent of’ or ’not committed to’ any
Electronic address: [email protected] metaphysical-view, we might need a minor modification
as follows: (Paramatman→ParamPurush/MahaPurush

ISSN: 2153-8212 Journal of Consciousness Exploration & Research www.JCER.com

Published by QuantumDream, Inc.
 Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 403
Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind
↔Prakriti→ParamBrahma→Atman/Jivatman)). In other
words, one can investigate if such modification will
allow VTOM to be applicable to all views including
materialism. For example, in the case of materialism,
we have implicitly assumed that ’Paramatman →
Param-Purush/MahaPurush’ plays a role of say
perturbation in Prakriti in string theory, which is then
eventually capable of creating SEs including self
(Atman/Jivatman) in humans and animals. In such
modification, Paramatman when it is in excited state
with energy can be called ParamPurush or
MahaPurush, which when interacts with un-manifested
(un-evolved) Prakriti (vacuum) is called ParamBrahma.
Then, long after Big Bang or Big Bounce (perhaps
during Cambrian evolutionary explosion about 540
millions years ago [4,5] the mental aspect of
1
ParamBrahma is ’quantized’ in to Atmans (also called
Jivatmans) by the process of co-evolution, co-
development, sensori-motor tuning, and embodiment in
an individual. Jivatman is also called self or subjective
experience of subject [6]. Unfolding or Explicate Order
starts when MahaPurush/Purush and Prakriti interact
with each other (or ’Prakriti is infused/joined with FIG.1: Table of correspondences (see DetailsPag.8,Fig.5)
Purush’) and ParamBrahma/Brahma starts ’creation’ at
the onset of classical Big Bang or quantum Big
bounce; for further detail see [7]. Eventually, after a
long period of co-evolution and co-development,
Brahma is embodied in an individual subject, which is
then called Jivatman. The embodied entity Jivatman
interacts with entities Chitta, Manas, Buddhi, and
Ahamkara (the topic of current article). Furthermore, in
previous article [29], the empirical data of samadhi
state was interpreted in terms of various metaphysical
views and science, especially with respect to the dual-
aspect dual-mode optimal framework. In addition, it
was argued that there is a need for a new Veda in
Vedic science (perhaps, it can be called ”Vigyan
Veda”), which is close to science (=Vigyan), such as
neuroscience and quantum physics. The Vigyan Veda
tries to remove ”the inconsistencies and speculative
hypotheses related to consciousness research from
Vedic science that includes ancient four Vedas
(Rigveda, Yajurveda, Samaveda, and Atharvaveda) ”
[29]. In [31] subjective experiences (SEs) are derived
from a protoexperience and three gunas (qualities:
Sattva, Rajas, and Tamas guna) of Vedic science in
the dual-aspect-dualmode framework with hypothesis
FIG. 2: Our pathway
H2 [13]. The current article can be considered another
chapter of Vigyan Veda.

1. II. OUR PATHWAY

Here, the term ’quantized’ is used metaphorically and
needs unpacking because it could be different from say the
In order to support our main thesis, we have drawn two
’quantization’ of materialistic classical electromagnetic field in
to quantum electrodynamics to change the description of a pictures. On the basis of the tables 1 and 2 (see
physical system from classical to quantum-mechanical. respectively Fig.1 and Fig 5, pag.8), we have drawn
FIG 2. As we see, the role of Chitta is fundamental, it is
the common ground. We suggest that Chitta is linked

ISSN: 2153-8212 Journal of Consciousness Exploration & Research www.JCER.com

Published by QuantumDream, Inc.
 Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 404
Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind
via entanglement with Manas. Manas is represented by reality is that in quantum mechanics the properties of
quantum superpositions of phase-entangled thought- material systems, as they are observed in a
waves arising from Chitta. According to this view, the measurement, may not exist before the observation
Ahamkara is built time by time through Buddhi’s (measurement process). In the context of Vedic theory
3
choices (i.e., collapse). According to [8], ”Notice how of Mind means that without Buddhi component
the stream of thoughts, [emotions, images, and Chitta is not perceived. We show a simple example
impressions] comes from somewhere, and then of quantum superposition. To see how this plays out in
recedes back into that same place. This place is Chitta. real physics, consider the quantum superposition:
[...] Ahamkara is the sense of ”I-am-ness,” the
individual Ego, which feels itself to be a distinct,
ψ = ∑ ciϕ i
i
separate entity. It provides identity to our functioning,
but Ahamkara also creates our feelings of separation,
pain, and alienation as well.Ahamkara is the strong in case of simple quantum superposition of two eigen-
wave that declares ”I am”.” Ego can have negative states ϕ1, ϕ2, we find the following state of the particle
energy (such as in aversion) or positive energy (such before the measurement: ψ = c1ϕ1 + c2ϕ2, this
2
as Sankalp shakti or energy of determination) [8], . superposition of states is localized correspondingly in
Concisely, Chitta is continuously emitting Vrittis in A1 and A2. According to reduction postulate the
(are thought waves in vedic tradition) towards Manas system having been previously in the state ψ goes over
who acts on them. This process leads to the into one of the states ψ1 and ψ2, with the
2 2
superposition of phase-entangled thought-waves and corresponding probabilities |c1| and |c2| . Thus,
subjective experiences (SEs) embedded in neural- before the measurement we do not know where this
networks via developmental neural Darwinism and particle is located; it could be at A1, A2, or both. This
sensorimotor interaction and tuning[5, 9–13] as Manas. postulate corresponds to what is observed in real
To sum up, we have: measurements, the reduction postulate is accepted as
the basis for the quantum-mechanical calculations. In
1 Chitta (the ground)
our approach, the Ahamkara component of Vedic
2 Vrittis arise from Chitta (via entanglement)
theory of Mind is represented by eigenvalues (or
3 Manas act on them by Buddhi’s choice (collapse) 4
4 Ahamkara is built as quantum measurement Povm) . For example, ’I experience redness of red-
outcomes. rose’.

The Waves of vrittis (that arise from Chitta) is an infor- IV. ZEILINGER’S INTERPRETATION OF
mation from outer world, we will see that this informa- QUANTUM MECHANICS: REALITY AS
tion is the same concept utilized in Zeilinger’s INFORMATION
interpretation of quantum mechanics. In the last
Recently, with the development of quantum information
section, we will see that the ground (Chitta) is
theory, several scientists have given to the information
assimilable to Bohm’s Holomovement which has no
a fundamental role in the description of the Nature.
space-time structure (our previous work).
Quantum information theory has led to new way to look
at the foundations of QM, including a greater emphasis
on possible role of subjective probability [15] in QM.
III. QUANTUM SUPERPOSITION OF THOUGHT
Several works claims that the quantum mechanics can
WAVES AND SE(S) AS MANAS.
be viewed as an information theory. These works
states that the description of physical systems in terms
As we know, in the standard interpretation of quantum
of information and information processing, is the only
mechanics, the essential difference of quantum way to describe physical system. For instance,
mechanical concept of reality from usual classical according Bub’s words [16]:

2
I argue that quantum mechanics is funda-
According to [9] ”Nature provides seven groups of self-protective mentally a theory about the representation
energies (rakshaseeya saktiyan: RS) to protect an individual system: and manipulation of information, not a the-
desire (kama), anger (krodha), ego (mada), greed (lobha),
ory about the mechanics of nonclassical
attachment (moha), jealousy (eershya), and selfish-love (swarthmay
prem). Each of these has both positive and negative aspects. waves or particles. The notion of quantum
Positive aspects are useful and lead to individual progress, whereas information is to be understood as a new
negative aspect lead to suffering and war when two or more people physical primitive.
3
interact as in a family, a society, a nation, or a world. Negative
In this article, the term ’theory of Mind’ includes theories of ’my
aspects must be sublimated (converted) into compassion, humility, own mind’ and ’others mind’.
and love to minimize suffering and war and to maximize happiness 4
and peace.” Thus, one could argue that Ahamkara can be unpacked POVM = Positive Operator Valued Measure:
in to 7 RS. http://en.wikipedia.org/wiki/POVM

ISSN: 2153-8212 Journal of Consciousness Exploration & Research www.JCER.com

Published by QuantumDream, Inc.
 Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 405
Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind
6
the role of observer, his choice causes the collapse,
thus causes Ahamkara. Moreover, we suggest that
Zeilinger’s interpretation give us only an apparent
Concisely, the information is taken at ontic level. We randomness of measurement outcomes but only in the
are interested to illustrate Zeilinger’s position as an explicate order.
evidence. His thesis is quite simple [17]:
V. THE CENTRAL ROLE OF BUDDHI
COMPONENT
”The discovery that individual events are ir-
reducibly random is probably one of the The central role of Buddhi, is supported by Zeilinger’s
most significant findings of the twentieth interpretation of quantum mechanics. The Buddhi com-
century, even for single particles, it is not ponent by his continue choices is able to build time by
always possible to assign definite time the Ahamkara. In general, the five components of
measurement outcomes independently of mind, namely, (i) Chitta, (ii) Manas, (iii) Buddhi, (iv)
and prior to the selection of specific Ahamkara, and (v)Paramatman→Atman→Purush
measurement apparatus in the specific ↔Prakriti→Brahma→ Jivatman or Paramatman→
experiment. For this reason, the distinction ParamPurush/MahaPurush↔Prakriti
between reality and our knowledge of re- → ParamBrahma→ Atman/Jivatman’ are not well de-
ality, between reality and information,
fined in literature including Rig-Veda, and have
cannot be made”.
overlapping meanings/attributes; and various Vedic
All these approaches (called quantum theoretic scholars use these terms and their interactions
description of physical systems) start in general from differently. For example, see [8]. Chitta, Manas,
the assumption that we live in a world in which there Buddhi, and Ahamkara are not fundamental entities
are certain constraints on the acquisition, and lack inherent existence. Therefore, according to
representation, and communication of information. Nagarjuna, there is no causation (Buddhi does not
According these approaches, the description of cause Ahamkara and vice-versa) and they dependently
physical systems in terms of information and co-arise [18–20], which is consistent with re-entry
information processing, is complementary (or the only hypothesis [11, 22, 23]. In other words, they all interact
way) to the conventional description of physical system with each other in re-entrant manner for having
in terms of the laws of physics. The notion of quantum subjective experiences, thoughts, perception, and
information is to be understood as a new physical action. The Vedic theory of mind (VTOM) that includes
primitive. The primitive role of the information seems to yoga is an elegant framework because it appears to be
explain, according some authors, the deep nature of independent of various metaphysical views. This
physical reality. In this framework, the description of a means VTOM can be interpreted in terms of idealism
quantum state is a description of the information (matter emerges from mind), dual-aspect (mind and
possessed by the observer about the system.) matter are two aspects of the same entity), neutral-
According to Zeilinger and Brukner [17] the monism (∼Advait Vedanta, mind and matter are derived
5
information is the most fundamental notion in quantum from or reduced to a neutral entity), (substance)
mechanics. Based on this observation they suggest dualism (∼Dvait Vedanta: mind and matter are on equal
new ideas for a foundational principle for quantum footing and independent of each other but interact with
theory. They proposed, that the foundational principle each other via a liaison[21, 24] perhaps via Manas),
for quantum theory may be identified through the and materialism (mind emerges from matter). For
assumption that the most elementary system carries example, the Fig. 3 shows one of the interpretations of
one bit of information only. Therefore an elementary Vedic theory of Mind: Ahamkara seems to acts as an
system can only give a definite answer in one specific efficient condition for Buddhi, but other conditions
7
measurement. The irreducible randomness of might be involved . On the other hand, Fig. 4a shows
individual outcomes in other measurements and
quantum complementarity are then necessary 6
consequences. Moreover, they affirm that the objective How the ’choice’ or ’selection’ is precisely and rigorously made is
given in [10] using the dual-aspect-dual-mode optimal framework.
randomness of the individual quantum event is a 7
necessity of a description of the world in view of the ”From an eastern perspective, Nagarjuna argued that the real
significant influence the observer in quantum causes should have powers as their essential properties and should
mechanics has. In other words, the quantum level can have inherent existence, but causality does not have these
attributes. Therefore, he proposes four ’conditions’ (efficient,
be considered as subjective because of observer’s percept-object, immediate, and dominant conditions) instead of
choice. Starting from these premises the Buddhi causality to explain phenomena in conventional reality: (i) an
component assumes efficient condition explains the occurrence of successive events;
(ii) an object is the percept-object condition for its perception;
5 (iii) an immediate condition explains the various steps involved
According to [14] and [5, 10–13], information can have dualaspect:
mental and material.

ISSN: 2153-8212 Journal of Consciousness Exploration & Research www.JCER.com

Published by QuantumDream, Inc.
 Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 406
Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind

FIG. 3: The secondary role of Buddhi component.

FIG. 4: a) The central role of Buddhi: the ego is built through

a Buddhi’s choice, b) ”Collapsed, therefore, I am”

VI. CHITTA AS HOLOMOVEMENT

another interpretation: Buddhi seems to acts as an effi-
cient condition for Ahamkara. One (such as Descartes) The starting point according Bohm [2] is the un-
could be tempted to interpret Fig. 3 ”I am, therefore I derstanding of the universe as an unbroken, undivided
think”, where the term ”I am” refers to Ahamkara and whole. Every attempt to analyze the whole by breaking
the term ’I think’ refers to Buddhi. On the other hand, it into seemingly independent parts is in principle
Fig. 4b can be interpreted as ”I think, therefore I am” incomplete and in the last consequence and is doomed
(reverse of Descartes’ aphorism). There, we to fail. Bohm very strongly points out that everything or,
emphasize that one should observe caution in the better, the whole is in constant motion, is evolving, and
interpretations of VTOM. For example, both that nothing ever is fixed or reaches an ultimate, final
interpretations can be derived from this elegant Vedic form. Some of the notions and phrases underlying the
theory of Mind and Nagarjuna’s dependent co- processuality in his thinking are undivided wholeness in
8
origination . Furthermore, in the above example, one flowing movement or holomovement, the enfolding-
could argue that ’I’ or ’true Self’ is Jivatman, ’I-maker’ unfolding universe; he also stresses that knowledge
or the ’false self’ is Ahamkara [8], and should be considered as a process”. In details, the
’thinker’/’decision maker’ is Buddhi. One could further holomovement is a dynamics holistic pulsation in which
argue that the term ’Self’ can be referred to Atman[8]/ orders unfold and enfold. This fundamental process is
Purusha/ Brahman/Jivatman depending on the specific not a movement within space-time but rather a
context and the framework. One could also argue that process in which ultimately space-time and its
all entities (Chitta, Manas, Buddhi, Ahamkara, and contents are created. The following quotation put in
Jivatman) interact in re-entrant manner in a neural- evidence the dynamics of space-time creation [30]:
network for SEs, thoughts, perception, and action.
Further research is needed to make them precise and ”One important feature concerning the holo-
to link VTOM with the current trend of neuroscience. movement is that it is not described in
space-time but from it space-time is to be
abstracted. Thus we no longer start with an
a priori space-time manifold in order to dis-
in a phenomena; (iv) a dominant condition is the purpose for cuss physics; rather we construct space-
which an action is undertaken”.[20] time from the underlying process. Is not, as
8
Historically, Vedic science was opposed by atheists Buddhism Wheeler and Hawking suggests, a progres-
(Nagarjuna was Buddhist philosopher), Jainism, and materialists sion for the continuum via fluctuations to the
Lokˆayata (or Cˆarvˆaka: http://en.wikipedia.org/wiki/Lokayata).

ISSN: 2153-8212 Journal of Consciousness Exploration & Research www.JCER.com

Published by QuantumDream, Inc.
 Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 407
Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind
space-time foam: rather it is the simplicial dual-aspect dual-mode framework.
description of the relative invariant features
of the holomovement that become the foam
from which the continuous space-time is ab- VIII. COMMENTARIES
stracted. Thus locality is no longer a primary
concept but is also abstracted so that quan- According to Chandrasekar (personal communication
tum non-local correlations could be in June 2010), ”I find that your article on vedic theory of
explained as remnant of the basic mind uses different understanding from Samkhya,
All five entities Chitta, Manas, Buddhi, Ahamkara, and Yoga, Buddhism and Advaita. I personally feel that this
’Paramatman →Atman→Purush↔Prakriti →Brahma way of taking different standpoints is tricky and trou-
blesome. For example, Samkhya talks only of Purusha
Jivatman→ or ‘Paramatman’→ParamPurush/ and Prakrti (note: it does not talk of parabrahman).
MahaPurush→Prakriti→ParamBrahma→Atman/ Advaita talks of Atman and Brahman. Buddhism denies
‘Jivatman’ are assimilable with Bohm’s Implicate permanence of soul. Hence I say that a combination of
and Explicate order at various levels and the the understanding of these four philosophical schools
holomovement framework [2]. For example, the might be tricky. Regarding Descartes I think therefor I
entities Paramatman→Atman→ Purush↔Prakriti can am. Please be informed of the Existentialist, Soren
be considered equivalent to Bohm’s enfolded Kierkegaard, who philosophized in the way you have
Implicate Order, whereas Brahma, Jivatman, Chitta, projected this statement as I am therefore I think
Manas, Buddhi, and Ahamkara can be considered as (Kierkegaard also refutes Descartes position with this
unfolded Explicate Order at various levels. For statement to establish his existentialist position.”
example, Chitta is assimilable with the holomovement
that does not have the structure of space-time; the Response: We agree with Chandrasekar that there are
holomovement (via entanglement) unfolds and enfolds differences between Samkhya, Yoga, Buddhism and
via space-time; in the same way Chitta unfolds and Advaita and each of them has problems. Therefore, we
enfolds (via entanglement) with Manas, which follow the dual-aspect-dual-mode PE-SE framework[5,
represent the Explicate Order of Vedic theory of Mind. 10] that is optimal (which has the least number of
VII. CONCLUSION problems) and is close to Trika-Kashmir-Shaivism,
where Shiva is the mental aspect and Shakti is the
To sum up, at sub-quantum fundamental level, physical aspect of the same entity[31].
both Vedic theory of mind and Bohm’s Impli-
cate/Explicate Order can be interpreted as similar.
One could argue that the latter might be derived from
the former to the some extent. Both are elegant A. Acknowledgments
frameworks because they can be interpreted as inde-
pendent of metaphysical views, even though Bohm RLPV was partly supported by VP-Research Foun-
was clearly dual-aspect philosopher [10] and a great dation Trust and Vision Research Institute research
physicist. Furthermore, at quantum and classical level, Fund. Authors would like to thank anonymous re-
Vedic theory of mind can be interpreted in terms of viewers for their critical comments, suggestions, and
global workspace framework [25], neural Darwinism grammatical corrections and Arya Putra for personal
and reentrant processing [11, 22, 23], and of course communication. RLPV is also affiliated with Dristi
the dualaspect dual-mode framework [5, 9–13]. One Anusandhana Sansthana, A-60 Umed Park, Sola
could argue that it would be the difficult to fit Road, Ahmedabad-61, Gujrat, India; Dristi
contemporary materialistic reductionistic neuroscience Anusandhana Sansthana, c/o NiceTech Computer
framework with non-reductionistic wholeness. Education Institute, Pendra, Bilaspur, C.G. 495119,
However, the boundary between both frameworks India; and Dristi Anusandhana Sansthana, Sai Niwas,
might melt as consciousness and neuroscience East of Hanuman Mandir, Betiahata, Gorakhpur, U.P.
researches progress, say, by extending materialism to 273001 India.
physicalism (= materialism + SEs) via

[1] Kak S; Indian Physics: Outline of Early History, [3] Arya-Putra. (2009). Beyond Religion: Wisdom Publishers
arXiv:physics/0310001v1. See also Organization
http://www.infinityfoundation.com/mandala/tes/teskak- [4] Hameroff, S. (1998). Did Consciousness Cause the
shistoryframeset.htm Cambrian Evolutionary Explosion? In S. R. Hameroff A.
[2] Bohm, D. (1980) Wholeness and the Implicate Order
(London,Routledge Kegan Paul) W. Kaszniak A. C. Scott (Eds.), Toward a Science of
Consciousness II: The Second Tucson Discussions and
Debates (pp.421-437) Cambridge, MA, MIT Press,

ISSN: 2153-8212 Journal of Consciousness Exploration & Research www.JCER.com

Published by QuantumDream, Inc.
 Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 408
Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind
http://www.quantumconsciousness.org/ penrose-
hameroff/cambrian.html. [17] Brukner C, Zukowski M, Zeilinger A, The essence of en-
[5] Vimal, R. L. P. (2008). Proto-experiences and Subjective tanglement. arXiv:quant-ph/0106119 2001
Experiences: Classical and Quantum Concepts. Journal of [18] Caponigro, M., Prakash, R. (2009). Interpretations of
Integrative Neuroscience, 7(1), 49-73. Quantum Mechanics and Emptiness. NeuroQuantology, 7(2),
[6] Bruzzo, A. A., Vimal, R. L. P. (2007). Self: An adaptive 198-203. Available:http://www.neuroquantology.com/
pressure arising from self-organization, chaotic dynamics, journal/index.php/nq/index.
and neural Darwinism. Journal of Integrative Neuro-science, [19] Nagarjuna, Garfield, J. L. (1995). The Fundamental
6(4), 541-566. Wisdom of the Middle Way: Nagarjuna’s Mulamadhya-
[7] Vimal, R. L. P. (2009i). Towards a Theory of Everything: makakarika (J. L. Garfield, Trans.). New York, Oxford: Oxford
Unification of Consciousness with Fundamental Forces in University Press (Translation and commentary by J. L.
Theories of Physics. Vision Research Institute: Living Vision Garfield).
and Consciousness Research, 1(2), Available at
http://sites.google.com/site/rlpvimal/Home/VimalTOE-LVCR- [20] Vimal, R. L. P. (2009a). Dependent Co-origination and
2009-I.pdf. Inherent Existence: Dual-Aspect Framework. Vision Research
[8] Bharati, S. J. (2009). Coordinating the Four Functions of Institute: Living Vision and Consciousness Research, 1(2),
Mind. Available: Available:
http://www.swamij.com/fourfunctionsmind.htm (2009, http://sites.google.com/site/rlpvimal/Home/Coorigination-Vimal-
October, 20) LVCR-2009-III.pdf.
[9] Vimal, R. L. P. (2009b). Dual Aspect Framework for [21] Eccles, J. C. (1992). Evolution of consciousness. Proc.
Consciousness and Its Implications: West meets East for Natl. Acad. Sci. USA, 89(16), 7320-7324.
Sublimation Process. In G. Derfer Z. Wang M. Weber [22] Edelman, G. M. (1993). Neural Darwinism: selection and
(Eds.), The Roar of Awakening. A Whiteheadian Dialogue reentrant signaling in higher brain function. Neuron, 10(2),
Between Western Psychotherapies and Eastern 115-125.
Worldviews. (Vol. 3 of Whitehead Psychology Nexus [23] Hamker, F. H. (2005). The Reentry Hypothesis: The Pu-
Studies, pp. 39-70. Longer and corrected version is tative Interaction of the Frontal Eye Field, Ventrolateral
available:http://sites.google.com/site/rlpvimal/Home/ Prefrontal Cortex, and Areas V4, IT for Attention and Eye
Consciousness-and-its-implications-recent-version.pdf Movement. Cereb Cortex., 15(4), 431-447.
Frankfurt / Lancaster: Ontos Verlag [24] Beck, F., Eccles, J. (1992). Quantum aspects of brain
[10] Vimal, R. L. P. (2009d). Matching and selection of a activity and the role of consciousness. Proceedings of the
specific subjective experience: conjugate matching and National Academy of Sciences of the USA, 89, 1135711361.
subjective experience. In press: Journal of Integrative
Neuroscience, 8(3), Longer version is available at [25] Baars, B. J. (1997). In the Theater of Consciousness:
http://sites.google.com/site/rlpvimal/Home/Selection- The Workspace of the Mind: Oxford University Press.
matching-Vimal-LVCR-2009-XII.pdf. [26] Vimal, R. L. P. (2009e). Meanings attributed to the term
[11] Vimal, R. L. P. (2009f). Necessary Ingredients of ’consciousness’: an overview. Journal of Consciousness
Consciousness: Integration of Psychophysical, Neu- Studies: Special Issue on Defining consciousness (Ed. Chris
rophysiological, and Consciousness Research for the Red- Nunn), 16(5), 9-27. See also
Green Channel. Vision Research Institute: Living Vision and http://sites.google.com/site/rlpvimal/ Home/meanings-
Consciousness Research, 1(1), Available at Vimal.pdf.
http://sites.google.com/site/rlpvimal/Home/VimalNecessary- [27] Rao, K. R. (1998). TWO FACES OF CONSCIOUS-
Ingredients-Conciousness-LVCR-2009-II.pdf. NESS: A Look at Eastern and Western Perspectives. Journal
[12] Vimal, R. L. P. (2009g). Subjective Experience Aspect of of Consciousness Studies, 5(3), 309-327.
Consciousness Part I -Integration of Classical, Quantum, and [28] Rao, K. R. (2005). Perception, Cognition and Conscious-
Subquantum Concepts. NeuroQuantology, 7(3), 390-410. ness in Classical Hindu Psychology. Journal of Conscious-
Available at http://sites.google.com/site/rlpvimal/Home/PE- ness Studies, 12(3), 3-30.
SESQ-Vimal-LVCR-2009-III.pdf. [29] Vimal, R. L. P. (2009c). Interpretation of Empirical Data
[13] Vimal, R. L. P. (2009h). Subjective Experience Aspect of of Samadhi State and the Dual-Aspect Dual-Mode Optimal
Consciousness Part II: Integration of Classical and Quantum Framework. Vision Research Institute: Living Vision and
Concepts for Emergence Hypothesis. NeuroQuantology, Consciousness Research, 2(3), Available at
7(3), 411-434. Available at http://sites.google.com/site/rlpvimal/Home/ Vimal-Samadhi-
http://sites.google.com/site/rlpvimal/Home/PE-SE- LVCR-2009-III.I.pdf.
Emergence-Vimal-LVCR-2009-IV.pdf. [30] Hiley, B.J. Peat, F.D. (Eds) (1987) Quantum Implica-
tions (London, Routledge Kegan Paul).
[14] Chalmers, D. J. (2003). Consciousness and its Place in [31] Vimal, R. L. P. (2009a). Derivation of Subjective
Nature. In S. Stich F. Warfield (Eds.), Blackwell Guide to Experiences from a Proto-experience and three Gunas in the
Philosophy of Mind: Blackwell. Also in (D. Chalmers, ed) Dual-Aspect-Dual-Mode Framework. Vision Research
Consciousness and its Place in Nature (Oxford University Institute: Living Vision and Consciousness Research, 2(4),
Press, 2002) Available at http://sites.google.com/site/rlpvimal/Home/2009-
[15] Fuchs, C. Quantum Mechanics as Quantum Information Vimal-Guna-LVCR-II(iv)-I.pdf
(and only a little more); arXiv:quant-ph/0205039v1 (2002)
[16] Bub J., Quantum mechanics is about quantum
information,Foundations of Physics, Festschrift issue (2004)

ISSN: 2153-8212 Journal of Consciousness Exploration & Research www.JCER.com

Published by QuantumDream, Inc.
Journal of Consciousness Exploration & Research| June 2010 | Vol. 1 | Issue 4 | Page 402-409 409
Caponigro, M. & Vimal, R. L. P. Quantum Interpretation of Vedic theory of Mind

FIG. 5: Table of correspondences in details:

(1)See also[10] for Bohm’s Implicate/Explicate order and

holomovement.
(2)There are many meanings (or aspects) attributed to the
term ’consciousness’, such as ’pure consciousness’,
’subjective experiences’, (multidimensional) physi-
cal/neurobiological processes, and so on. Further details are
given in[26]. See also[27, 28]. For the interpretation of empir-
ical data of samadhi state, see[29]. (3)”Unus mundus, lit.
”One world”, is a term which refers to the concept of an
underlying unified reality from which everything emerges and
returns to” (http://en.wikipedia.org/wiki/Unus.mundus).

ISSN: 2153-8212 Journal of Consciousness Exploration & Research www.JCER.com

Published by QuantumDream, Inc.