Vortex pluralism: a new philosophical perspective

Vernon M Neppe MD, PhD, FRCPC, FFPsych, MMed, DipABPN, DPsM, DABFE, DABFM, FACFE, MB, BCh, BA,
Director, Pacific Neuropsychiatric Institute, Seattle, WA.
Adj. Professor of Psychiatry, St Louis University, St Louis, MO

The Theory of Vortex Pluralism

Experiences in coma apparently knowing events that happened in for example an operating room require such radical alterations of conventional thinking in relation to memory, for example that they shake the entire basis for the physicalistic presupposition as the only basis for reality. My approach therefore had been to shift away from monism initially to a conventional Cartesian dualism. But an interface area such as an unpaired gland in the brain like the pineal is rather simplistic (other unpaired glands equivalently are the hypothalamus and pituitary and all of these have two sides in any event). If there is an interface area of mind and brain at that dualistic kind of level one logical interface area may well be the temporal lobe of the brain. How does such an interface work, however?

Consequently, the important component in my theory is a shift in context not to dualism or to three frameworks of a kind of trialism but to go to an N- dimensional pluralism. We have three spatial dimensions and one time dimension. Beyond that there must be a further dimension. And beyond that a further dimension, ultimately producing an infinite number or N-dimensional kind of universe. In this same framework, we explain events occurring in one reality but not within another reality. This implies some kind of point or existence impinging on the two (or more) realities with a different kind of level . It seemed to me logical to use the framework of the spinning top as an initial parallel. The spinning top becomes less and less dense the further from its center . Depending on particular points it allows views of a reality which would be different from our physicalistic views which at a simplistic level may be centered at the bottom point of the top (or the bottom part of a vortex for that matter). But in reality, it may be centered anywhere because there has to be an infinite number of vortices all running in parallel and non-parallel and all interfacing at a variety of different levels. What arises therefore is a vortex pluralism implying an infinite number of dimensions and an infinite number of vortices interfacing like spinning tops on each other with differences in terms of density ultimately producing therefore a non-physical reality with points of interface potentially and yet no points of interface in another kind of dimensional framework depending upon the observer's perspective.

A vortex technically is "a spiral motion of fluid occurring within a limited area, especially a whirling mass of water or air that sucks everything near it towards its center." It has broader meanings, for example, "a place or situation regarded as a drawing into its center all that surrounds it" (example from the American Heritage Dictionary quoting the New York Times) as happened with so many theater actors: He was swept up in the vortex of Hollywood. Vortex here is used in its broadest sense as it does not imply water, nor does it imply air, however, it does not have a context of an N-dimensional place or situation. It does have a context of a center being potentially denser than surrounding areas. Furthermore, it has a context of motion and movement and it implies some kind of circular of ovoid as opposed to rectangular motion. It is a useful way to perceive a philosophic concept which is beyond our dimensional perceptions of time and space.

We can extend this both holographically in terms of perceiving the whole framework as a whole and yet every part making up that whole shifting from the miniscule to the macropedic. Yet, also, non-holographically and more conventionally, that whole is a sum of its parts and each one of these parts are separate integrated parts of the whole.

To test the hypothesis of vortex pluralism, we have to test our philosophical pluralism with all known other human endeavors and also apply a vortex concept. We can test this theory using a variety of different philosophic hypotheses. For example, we can even extend this overlap of mind and body at points using such ideas as frequencies, vibrations and wavelengths and the interface points that are chemical, helical, quantum physics crashing or astronomical gravitational kinds of levels.

Genetic code is usefully explained by the typical helix of both DNA and RNA. There are known points of interface, here specifically a chemical dimensional framework in reproduction. The genetic top could conceivably interact with other information at another dimensional framework,. Again, we have the framework of a helix paralleled with the vortex and a circular kind of phenomenon.

We can extend this to sub-atomic physics and quantum physics with enormous periods of space emptiness in our conventional three-dimensional universe anyway, interfacing with points - sub-atomic particles - at a time level, all again with ovoid , occasionally irregular, motion implying a relativity of perception of observer which only then makes reality logical.

We can extend this to chemical structures with the same kind of framework and the linkups of chemical structures with the parallels of the vortexes being linked up as well.

Astronomy is the shift from the miniscule to the macropedic where the rules are the same shifting from the smallest to the largest. The astronomic concept of bodies with gravitational pulls towards each other creates a major complex, infinite kind of ovoid or elliptical or circular kind of situation interfacing at every kind of level with particular points in times where the perception of the comet hitting the earth may be the interface of the precognitive awareness arriving from another point or dimension on the vortex. Curvature of time and space is fundamental to physics.

The idea therefore of vortex appears fundamental to all scientific disciplines. There may be tiny gaps in the vortex, the vortex might appear parallel but there are always major overlapping areas. We can even look at electricity, wiring and nerve channels as being communication channel parallels in a multi-centered kind of level. However, we have to bear in mind that existence is predicated at all levels of the helices which would explain the mind and body debate. In this context, we don't even need to talk about physical existence or life as opposed to non-life inanimate kinds of frameworks. Each existence has its own special quality which can only be perceived in the N dimensional framework of a larger helical expansion outwards implying some kind of interface area.

We apply the theory even in the context of cytoplasm at a biological spore level and maybe even in the inanimate context in the apparent non-existing life form level , such as the stone, which is based on our own observer framework.

We shift gear a little: We could look at vibrational properties: space, speed, density, size, time, even the whole framework of nanosecond events and nanosecond biology and nanosecond space becoming a multidimensional framework.

We can shift to the parapsychological base and link any theory pertaining to vortex pluralism rather easily with paranormality and with survival after bodily death and communication after bodily death and meditation practices and also philosophy.

Kant has stated that science is a special case of knowledge of objectivity. In a certain kind of way objectivity is non-existent in that the awareness implies we are part of it, therefore interfacing the spatio-temporal on the one side or the emotional cognitive center of our inner and outer experience on the other. This is even in the frameworks at the psi level of psychometry involving inanimate traces apparently existing in objects or events or the idea of physical events reflected through a cyclical system - conventionally what we are talking about as extrasensory perception can be explained by this. Precognition becomes a rare phenomenon because physical manifestations require other influences and the ultimate censorship, through, for example, the temporal lobe of the brain will distort out influences coming from other areas of the typical vibrating moving multi-dimensional top kind of vortex. The top moving as it does may explain psychokinesis particularly in its random framework. It's much easier to perceive from the outside of the top because it's not as dense, although this would be one theoretical explanatory concept.

The laws of logic of vortex pluralism hold for survival and for dematerialization. The N-dimensional idea is less than a three-dimensional object which is less structured than a two-dimensional which is less structured than a one-dimensional object hence the spinning theory.

Miracles using biblical or religious explanations could be defined as neutral laws which are applied actively, the potential becomes the fact at a certain point in time and space, but that time and space is again part of the whole inter-dimensional framework.

One could hypothesize an extreme DNA imbalance at time of death producing all sorts of breakdowns of this kind of framework and yet the DNA remains intact. One could hypothesize the link of the biological contact of viruses on the basis of this top as well - living in a special dimension, inanimate in another. Nanosphere biology is linked implying consciousness within the cytoplasm or seeing mechanisms without the eyes.

We could take the context of unconsciousness in a psychological context: This is always viewed in depth psychology going from the outside to the inside and peeling the onion peel until one has a naked core, which we call the unconscious. To me this is philosophically incorrect, the naked core is consciousness and the unconscious extends outwards and we could perceive the unconscious at a variety of different levels ranging from initially the physical-chemical, to consciousness, to pre-consciousness, to the biologic non-conscious (e.g. in altered states such as sleep) to ego, id and superego, to individual unconsciousness, to expanded consciousness with maybe social consciousness shifting to a cultural consciousness and a collective unconsciousness and beyond collective unconsciousness to a non-consciousness with some kind of ethereality contact which transverses time and space. This puts the framework of a variety of different dimensions of consciousness as moving from the inside to the outside all within the framework of non-parallel non-physical vortices. We paradigm shift away to a non-universal maybe even more singular kind of unconsciousness, penetrating in and out, rotating on itself and in itself and round itself in some kind of dynamic framework. The more unconscious the more outward not inward. The biological ideas of psychosomatic and somatopsychic fit this framework as do holistic theories or individual sense data of movements across vortices involving altered states of consciousness with altered perceptions and responses. Meditation practice should look outward not inward.

How do we apply this anthropologically? Anthropology fundamentally involves looking at transcultural phenomena and phenomena within the framework of cultures. This would be one system in which we could analyze our hologram, one system in which we could analyze our parts making up the whole, one system in which we could analyze the various kinds of frameworks of the collective consciousness of the individual awareness making up the greater parts and yet the greater parts being in some kind of way holographic.

The macrocosm reflects the microcosm and yet the microcosm reflects the macrocosm. Such term as psitrons, psychoanalysis, parapsychology, astronomy, philosophy, physics and chemistry, precognition, free will, survival, psychokinesis, out-of-body experiences and near-death experiences all fit this framework as does unconsciousness which has its many-different planes: the concept is not only valid for individual vortices but put together all have their own collective unconscious which ultimately link with others.

The famous idea of the Platonic shadow reflecting our shadow as being more reality than the inside of the cave may well apply to this idea in that we can not conceive of a world beyond three (physical) spatial and one time dimension. The physical dimension in this context would be the heaviest, the time dimension may involve many different directions and may be non-linear, maybe like gravity, and there's no reason why we ought to be talking about a three-dimensional space either. There's little reason used in this concept why there should not be negative space and negative time and so that category errors based on even retrocognition or on the fact that consciousness or mind cannot exist from body because there is no such existence would be argued to be wrong. We could argue that the psychic world involves progressively less dense shadow of nuclear particles using the physical framework or the system's theory based on physics or on chemistry. We can also use any level of system based on any of biopsychofamiliosociocultural universal kind of frameworks. We have a parallel for molar and molecular interaction for two or three representations of N-dimensions. Even crystals form in a directionality kind of way and we can perceive these as connections because they are linked up in terms of microscopic particles involving circular or ovoid events and in macroscopic kinds of dimensions, planets involving crystals for example are part of a broader circular kind of framework.

The hypothesis of vortex pluralism is therefore conceptualized with a larger helical expansion outwards and greater emptiness in that outward expansion . Yet there are the parallels of the N-dimensional rubric like spinning tops vibrating reflecting properties conceptualized in space, speed, density and time. Fundamental is relativism to the observer of this multi-dimensional framework moving from the smallest to the largest of time, space, size and density, and nanosecond events and nanosphere biology all being relative concepts, and of our conventional concept of consciousness outside being wrong.