Physician Larry Dossey, MD, in his book One Mind:
How Our Individual Mind Is Part of a Greater Consciousness and Why It Matters (published in the United States by Hay House Incorporated, October 2013) offers ample additional evidence in favor parapsychological phenomena, with the proposition
that they are indeed caused by our unitary consciousness, which he calls the One Mind and which also is the source of all potential knowledge; he also advocates direct awareness of this unitary consciousness.
Throughout the book he confirms that we are indeed one consciousness, and quotes others who have said the same:
"All individual minds come together in a collective
domain of intelligence" (XIV).
An individual "is in fact part of a greater mind that is infinite in space and time" (XXV).
some sense, all minds come together to form a single mind" (XXVI).
David Bohm said, "Deep down the consciousness
of mankind is one'" (XXVI).
"All individual minds are united via the One Mind, for which there is impressive evidence" (XXVIII).
The One Mind is "an overarching dimension of consciousness of which we are already a part" (XXXI).
Waldo Emerson said, "There is one mind common to all individual men" (XXXIV).
Emerson also mentioned a "Unity within which every man's particular being is contained and made one
with all other" (XXXIV).
"Our individual consciousness is subsumed and nourished by an infinite, absolute, divine, or cosmic source and is ultimately one with it" (XXXV).
Philosopher Arthur Schopenhauer said in his 1840 book On the Basis of Morality, "My own true inner being actually
exists in every living creature as truly and immediately as known to my consciousness only in myself" (6).
Schrödinger said, "The overall number of minds is just one" (11). With his knowledge of both Hinduism and physics, he upheld (in Dossey's words) the "concept of a single mind, in which consciousness is transpersonal, universal, collective, and
infinite in space and time, therefore immortal and eternal. [...] Although there are billions of apparently separate minds, the view that humans have of this world is largely coherent. There is only one adequate explanation for this, he wrote, 'namely the
unification of minds or consciousness. Their multiplicity is only apparent; in truth there is only one mind'" (13). Schrödinger also said, "Consciousness is a singular of which the plural is unknown" (210).
"As [Carl] Jung put it, 'In addition to our immediate consciousness, which is of a thoroughly personal nature, [...] there exists a second psychic system of
a collective, universal, and impersonal nature which is identical in all individuals' (emphasis added)" (89).
"French physicist Olivier Costa de Beauregard finds evidence in mathematics and physics that is cordial to 'the existence of an all-pervading 'collective unconscious,'' which is suspiciously akin to a timeless, immortal One Mind" (89-90).
Doctor Eben Alexander learned from his near-death experience detailed in Proof of Heaven: A Neurosurgeon's
Journey into the Afterlife, "[There was] really just one consciousness" (93).
"Some aspect of the mind cannot die, even if it tried" (118).
Physicist Russell Targ proposes "an unbounded, nonlocal feature of consciousness," believing that "who we are is a reflection of our extraordinary nonlocal (and probably eternal) consciousness" (157).
John Graham wrote about a mystical experience in his book Sit Down Stranger: One Man's Search for Meaning: "[I] experienced a totality in which all souls melded, each being part of the whole, not as a petal is part of
a flower, but as a wave is part of the ocean" (179 or 179-180).
"My own conscious soul is united with the conscious Source of everyone and everything, which simultaneously
lives in us and as us" (257).
To justify these claims, he provides plenty of proof that parapsychological phenomena are possible; here are just some of his arguments: (The book as a whole
explains them much more fully.)
The intuition of people and animals that someone else is staring at them, which Rupert
Sheldrake has studied, is evidence that we can know things beyond our ordinary senses. These are not "just stories;" these instances "are supported by dozens of laboratory studies and experiments showing that people can detect the gaze of a certain
individual. All told, these studies provide strong evidence for the conjoining, interaction, and linking of distant minds" (41-42). Maybe the parts of the brain that are activated when one has this sense of being stared at can permit other intuitions necessary
for the transfer of understanding and compassion in mental unity; the photon echo of the retina (discussed by Hameroff) of the person staring may also be related.
Dossey explains how swarms
and flocks of animals also exhibit "collective intelligence—a proto-One Mind that is not dependent on sensory information" (49). Indeed Rupert Sheldrake agrees they may be "organized telepathically" (50). Indeed still "telepathy or nonlocal awareness
might by now be present unconsciously in nearly all humans to some degree" (51).
Telepathy proper has already been proven possible among certain groups of people: "David Unaipon [...] elaborated in 1914 how the use of smoke signals [by Native Americans] depended on [telepathy]. Westerners who witnessed this custom assumed that some sort of code was involved in the signal. Not so, Unaipon explained;
the function of the smoke signal was to get everyone's attention to that distant, mind-to-mind communications might take place" (125). "In his 1927 book The Sixth Sense, author Joseph
Sinel described how his son, who lived among the tribesmen of southern Sudan, had found that 'telepathy is constant'" (126). "Psychologist Joseph Clinton Pearce described a study of the original Anglo-Saxon settlers in the southern mountains of Appalachia,
who were isolated for generations and who used 'telepathy', as the researchers called it, as an everyday means of communication, without any self-consciousness of the novelty involved" (emphasis added) (126). Therefore, "the knowing of others [can
be] made possible by the linking, the coming together, of individual minds" (129).
Near-death experiences are also discussed, and "the fallback position of those who doubt the validity
of [near-death] experiences is that they are the last gasp of a sick, dying, oxygen-starved, dysfunctional, broken brain. In recent years, however, this explanation has become increasingly untenable because of the discovery that these experiences occur in
healthy individuals as well as those in near death" (95). Indeed "shared-death experiences" have been undergone by "people who are in the proximity of a loved one who is dying" (100). Therefore, psychiatrist Raymond Moody agrees, "This shared sensation [...] by several healthy people who are not ill or dying does a lot to demolish the skeptics' argument that the light seen by those who have near-death experiences is nothing more than the
dying brain shorting out. If a number of people who are not ill or dying share a mystical experience of [this] light, then the light can't be caused by the dying brain of just one of them" (103).
Clark wrote of her NDE, "Every word and every thought that was or ever will be spoken or written was made known to me" (97). (Reminiscent of "The Egg": "It would all come back to you." (see Background).)
Another woman reported of her NDE, "Reams of information seemed to be exploding in my brain, like an empty library suddenly being realized [...] in the Oneness of it all." "The 'conversation' that takes place during these events is usually described as occurring
by thought alone. This, too, suggests that individual minds unite as a single mind, making possible extraordinarily intimate forms of discourse that no longer depend on speech and hearing" (107). (This suggests that, in mental unity, can process
extreme amounts of information, especially with our combined cerebral mass.)
He discusses cases of communication with the dead. There are fraudulent mediums out there, but "when all such
cases have been dismissed, there remains a substantial number of really puzzling and carefully investigated cases that deserve attention;" that some are fake doesn't mean that they all are (122).
offers an explanation of savant syndrome, by which people with severe mental disabilities have one extraordinary unlearned talent; as Doctor Bernard Rimland concluded, "statistical probability of coincidental knowledge is nil," so these savants must have "genuine psi abilities." His explanation is based on "the collective unconscious that psychologist Carl Jung used to
account for 'inherited traits, intuitions, and collective wisdom of the past'" (134). However, some savants demonstrate knowledge of current information, so "how could it [only] be 'ancestral memory' [...] when information such as [modern-day] hotel facts
did not exist when the savants' ancestors were alive? [...] The low intelligence of savants may be an advantage by limiting their attention to a narrow band and screening out extraneous stimuli. Fewer distractions might increase the 'signal-to-noise' ratio
from the timeless information source and heighten the reception of what comes through for the savant" (135). Perhaps the brains of people with savant syndrome can be studied to find which areas are inactive, and which areas can therefore potentially receive
Dossey also discusses the phenomenon of twins separated at birth developing extraordinarily similar lives; this must be more than coincidence because the differing
environments would have to create some major differences. Indeed some twins have even given their children the same name, and "the possibility of coincidence is lessened by the fact that choosing a name is a joint decision of husband and wife;" therefore,
the similarity of twins is not simply due to them having the same brain (141). It makes more sense that "if consciousness is somehow unbounded and unitary, these similarities would not be surprising, because separated twins—or anyone else—could
share thoughts across the separations of space and time" (142). Indeed "a nonlocal, shared One Mind makes chance a less attractive explanation" (143). In general, "some coincidences seem so coincidental they beg for another explanation [...] even
for skeptics such as Peter Watson, who wrote, 'Are all the coincidences that are being collected [...] a sort of camouflage, a signal for something else that is going on at a deeper level?' [...] This 'something' is an expression of the One Mind" (146).
There is even evidence for telesomatic events, where "two bodies [seem to be] sharing a single mind" because when one is inflicted with an injury, another experiences that same injury (147). "Sometimes
the pain that is shared is emotional and not physical," such as one case where a Stony Brook University student in New York woke up at 6:00 AM (3:00 AM in Arizona) screaming about her sister who lived in Arizona, only to call and find out that a car bomb had
exploded outside her apartment, even though she was not injured (152). These cases are very similar to Persinger's findings of people waking up to find out that their loved ones have died.
remote viewing capabilities of Ingo Swann (from Persinger's lecture) are also discussed: In Operation Deep Quest (overseen by cognitive scientist Stephen Schwartz), his abilities
were to find lost airplanes and a lost submarine; the probabilities of finding either were astonishingly low, and the submarine particularly was found covered in so much seaweed that it couldn't have been disturbed for decades, proving that his abilities could
not have been faked (158-170).
Experiments with remote healing—sending good wishes to the ill—were conducted using fMRI scans of the ill. "During the send[ing] periods, specific
areas within the subjects' brains 'lit up', [particularly] the anterior and middle cingulate areas, precuneus, and frontal areas. There was less than approximately one chance in ten thousand that these results could be explained by chance" (178).
He explains mutual dreams—much like the phenomena observed at Maimonides (referring again to Persinger)—and concludes that "dreams may coincide [...] because only one mind is at work"
(230). This can also explain the Maimonides experiment where one mind was focusing on the picture and therefore "putting in the effort," so to speak, for the other mind to produce the same image. "Collective, mutual dreams are a calling card of the One Mind.
They are reminders that the boundaries separating single minds are not absolute" (231).
This and other evidence for parapsychological phenomena (again, explained much more fully in the
book itself) suggest that consciousness is nonlocal, not merely a product of the brain, and fundamental to reality.
"Thoughts are really impressions that we get from outside" (XIV). Indian
consciousness researcher Koneru Ramakrishna Rao says, "Consciousness in the Indian tradition [...] is a fundamental principle that underlies all knowing and being.
[...] The cognitive structure does not generate consciousness; it simply reflects it, and in the process limits and embellishes it" (XVIII). It is not simply a product of the brain.
minds turn out to be not just individual. They are not confined or localized to specific points in space, such as brains or bodies, nor to specific points in time, such as the present" (XXIII-XXVI). There are "hundreds of studies suggesting" that "consciousness
[...] can [...] manifest outside the confines of the brain and body" (XXXII).
"The ultimate argument for the One Mind, [therefore,] is the nonlocality of consciousness.
[...] Individual minds turn out to be not just individual. They are not confined or localized to specific points in space, such as brains or bodies, nor to specific points in time, such as the present. Minds, rather, are nonlocal with respect
to space and time. This means that the separateness of minds is an illusion, because individual minds cannot be put in a box (or brain) and walled off from one another. In some sense, all minds come together to form a single mind. Throughout history, many
individuals, including eminent physicists, have glimpsed this fact. This includes Nobel physicist Erwin Schrödinger, who proclaimed, 'There is only one mind,' and the distinguished physicist David Bohm, who asserted, 'Deep down the consciousness of mankind
is one'" (XXIII-XXVI).
There is also an empirical basis for the notion that the brain does not produce consciousness:
an article provocatively titled 'Is Your Brain Really Necessary?' British neurologist John Lorber questioned whether an intact cerebral cortex is needed for normal mentation.
Lorber did CT scans on hundreds of individuals with hydrocephalus (excess fluid in the brain leading to pressure) and found that many of them had normal or above-normal intellectual
function" (80). Consciousness is not dependent on the brain; physical alterations to the brain have changed people's mental capacities and inclinations, "but none of these observations prove that the brain produces consciousness. Consider
your television set. Although you can damage it physically and destroy the picture on the screen, this does not prove that the TV set actually makes the picture. We know, rather, that the picture is due to electromagnetic signals originating outside the set
itself and that the TV set receives, amplifies, and displays the signals; it does not produce them" (81). Indeed people's brain activity and DNA patterns "may correlate with their abilities, but in either case this will not prove that brain mechanisms or genes
account for or cause these facts, any more than a television set produces the picture that appears on its screen. Rather, brains and genes may be a relay station for information originating outside themselves, just as a television's picture originates elsewhere"
1890s Oxford philosopher Ferdinand Schiller agreed: "Matter is not what produces
consciousness but what limits it and confines its intensity within certain limits." "In cases of brain trauma, Scholler suggested that the manifestation of consciousness has been affected but consciousness itself has not been extinguished.
He further proposed that it is forgetfulness, not memory, that is in need of an explanation. If it were not for the limitations of the brain, he believed, total recall would be possible," and with Persinger's claim that the geomagnetic sphere can hold all
our memories, maybe total recall is still possible (81). William James also noted how "all we ever observe is the concomitant variations or correlations
between states of the brain and states of the mind. James is stating that venerable maxim of science that 'correlation is not causation' (82). Neuropsychiatrist Peter
Fenwick claims that, since near-death experiences take place when there is no brain activity, "some forms of experience are transpersonal—that is, they depend on a mind which
is not inextricably bound up with a brain" (84).
Paul Brunton said, "The brain does not generate thought [...]
any more than the wire generates electric current" (79). "Although memories are held partly in the brain, a large part of memory is stored external to the brain. This off-site repository of consciousness would survive the death of the brain and body" (84). "If
consciousness is genuinely nonlocal, as the evidence suggests, it is infinite or omnipresent in space and time," and since space and time are ultimately illusions that collapse into a singularity, this singularity is the one consciousness within us all (85).
Carl Jung (like Wai Tsang from earlier) supported the philosophy of idealism: "It is almost an absurd prejudice to suppose that existence can only be physical. As a matter of fact, the only existence
of which we have immediate knowledge is psychic. We might as well say, on the contrary, that physical existence is a mere inference, since we know of matter only insofar as we perceive psychic images mediated by the senses" (200-201).
Since consciousness is essential to reality, all our individual minds are ultimately one. Dossey also details evidence for reincarnation, with children who remember intimate details of the lives of others who died before they
were born, which makes sense because "nonlocal consciousness does not simply imply immortality; it requires it" (124).
"Lewis Thomas, [...] director of research at Memorial Sloan-Kettering Cancer Center, has never been accused of 'going mystic.' Nonetheless, he wondered what happens to consciousness at death, writing, 'There is still that permanent vanishing
of consciousness to be accounted for. Are we to be stuck forever with the problem? Where on Earth does it go? Is it simply stopped dead in its tracks, lost in humus, wasted? Considering the tendency of nature to find uses for complex and intricate mechanisms,
this seems to me unnatural. I prefer to think of it somehow as separated off at the filaments of its attachment, and then drawn like an easy breath back into the membrane of its origin, a fresh memory for a biospherical nervous system'" (115).
"At the death of one personality, a new one comes into being, much as the flame of a dying candle can serve to light the flame of another" (117). It is indeed the same fire in everybody—in all the new
people who are born after you are (as Watts noted). "The temporal nonlocality of consciousness, for which there is immense evidence, suggests that some aspect of the mind cannot die, even if it tried" (118).
The understanding of the universe as fractal and holographic (which supports the overall oneness of the apparent physical world and its oneness with our consciousness) is also discussed:
David Bohm's book Wholeness and the Implicate Order supports the holographic view of the universe, where "the whole of the universe is in some way enfolded in each part, and each part is enfolded in the whole" (31). Mathematician
Ralph Abraham speaks of "fractals in [the] mind" and "fractals in the world soul" (34). Dissociative identity or multiple personality disorder occurs when "isolated
components of the mind cannot communicate with one another." Since our one consciousness indeed has multiple personalities, Abraham agrees "boundaries which are too firm (iron curtains) may be involved in world problems" as well. We must cross these boundaries
with mental unity.
"Frederick Turner, professor of arts and humanities at the University of Texas at
Dallas, sees in fractal science a path through which individual minds may unite in the universal One Mind. In his book Natural Religion, he suggests that a visual experience that momentarily fills us with a sense of awe—e.g., a powerful
artwork or a jaw-dropping sunset—'stuns the mind into a blur.' At such a moment, says Turner, a 'delicate attunement or calibration' can take place in the brain, in which the 'strange attractor of the divine mind' influences the individual mind to become
'a fractal miniature of the universal mind itself'" (35). Perhaps we can find the parts of the brain that are activated during these experiences and find a way to induce this stimulation remotely, allowing minds to be more open to each other.
The concept of the universe as a "hologram is strikingly similar to the metaphor of Indra's net, developed in the third century by the Mahayana school of Buddhism. When Indra fashioned the world, he made it
as a net or web, in which there is a glimmering jewel at every know. The net is infinite in dimension; therefore the jewels are infinite in number. In the glittering surface of every jewel is reflected the image of all the other jewels in the net—an
infinite mirroring process, symbolizing the interpenetration, interconnectedness, and simultaneous mutual identity of all phenomena in the universe" (32). The metaphor that the universe is within us in the same way that "the single drop of ocean water is a
scaled-down version of the ocean itself" is also reminiscent of the holographic nature of the universe, where everything is found in everything (215).
"Schrödinger and Heisenberg and
their followers created a universe based on the superimposed inseparable waves of probability magnitudes. This view would be entirely consistent with the Vedantic concept of the All in One" (15).
phenomenon of quantum entanglement is also brought up: "As physicist Menas Kafatos and science historian Robert Nadeau said in their book The Conscious Universe: Parts
and Wholes in Physical Reality, 'The universe on a very basic level could be a vast web of particles that remain in contact with one another over any distance with no time in the distance of the transfer of energy or information.' [...] According to the
Big Bang theory, all the matter in the universe was originally in contact, [...] so [...] a requirement for nonlocal connections—original contact—was met early on" (30-31). "Dean
Radin [...] in his illuminating book Entangled Minds, [...] shows how entanglement may apply at the mental level," as Persinger has also showed it can (31).
physicist Vlatko Vedral, in his June 2011 article in Scientific American said, also agreed with what Michael Talbot says about quantum entanglement and other
quantum phenomena "spilling over," so to speak, to our level of reality: "Over the past several years experimentalists have seen quantum effects in a growing number of macroscopic systems. The quintessential quantum effect, entanglement, can occur in large
systems as well as warm ones—including living organisms. [...] The entanglements are primary" (72).
The equation of our one consciousness with God is also discussed: Doctor Eben Alexander,
in the aforementioned account of his near-death experience, also equated our one consciousness with "a Divine presence," a kind of "superpower of divinity [...] far beyond [...] any kind of human consciousness" (93).
John Graham (also aforementioned) continued of his mystical experience: "That 'ocean' [of which everything is part] was God, the ultimate context for our lives, and the intelligent, organizing force for everything. God was not
the separate, anthropomorphic Almighty of my Catholic youth, on whose whims I was punished or rewarded, condemned or absolved. I—and everyone else—was part of God, part of the totality. Our connectedness at this level was a core aspect of creation
and—if we choose to acknowledge it—a strong basis for compassion and co-existence in our earthly lives" (179-180 or 180).
"A drop of water is one with the entire ocean in terms
of chemical composition but not in terms of volume and power. Just so, a human may be identical to the Absolute in some ways but not in others" (211). "We share qualities with the divine, just as the single drop of ocean water is a scaled-down version of the
ocean itself" (215).
Dossey confirms, like Wai Tsang does, that our one consciousness is something that "the esoteric sides of all the major religions recognize" (XXXV).
"The nonlocal One Mind [...] involves the inevitable premise that we share features commonly reserved to God. [...] Jesus said, 'Is it not written in your law, I said, Ye are gods?' and, 'The kingdom of God
is within you.' [...] India's ancient Upanishads proclaim tat tvam asi, 'Thou art that'" (210).
Erwin Schrödinger himself compared "the early great Upanishads' [...] recognition
that atman = Brahman (the personal self equals the omnipresent, all-comprehending eternal self)" to the experience of Christian mystics who proclaimed, "Deus factus sum (I have become God)" (210-211). This is not surprising even
for the latter religion, for as Meister Eckhart said, "If it is true that God became man, it is also true that man became God" (210).
Aldous Huxley also spoke of a perennial philosophy (philosophia perennis) central to all religions: "the metaphysic that recognizes a divine Reality
substantial to the world of things and lives and minds; the psychology that finds in the soul something similar to, or even identical with, divine Reality; the ethic that places man's final end in the knowledge of the immanent and transcendent Ground of all
"During meditation, reverie, or prayer, time is often perceived as an eternal present in which the divisions of past, present, and future meld into an all-encompassing now.
In this state, it is not just the separations in time that disappear, but also separations between people and things. This state is a doorway to the One Mind"—a gateway to God (190). Modern science proves that time and space are inseparable and illusory,
and they collapse into the singularity that is the consciousness within us all.
With the truth of our one consciousness established, Dossey advocates direct experience of it. The following
sections from his book emphasize the problems of our world today (caused by our egoic separation) and the way to solve them (by overriding our separation):
"More than words are needed as
we go forward"—mental unity (XIX). "The [direct experience of the] One Mind is a potential way out of the division, bitterness, selfishness, greed, and destruction that threaten to engulf our world—from which, beyond a certain point,
there may be no escape" (XXII). "An existential shift can make it possible for us to see the world in a new way, a way that redefines our relationship to one another and to the earth itself" (XXIII).
Doctors like Lewis Thomas agree that "the limitations of our minds constitute a kind of planetary emergency" (XXVII). "The problems we face are systemic and metastatic. They may not be as dramatic as nuclear horror, but they are equally
deadly. They involve the gradual degradation and deterioration of our world because of the way we choose to behave, abetted by an unremitting greed, a paralysis of the will, the clouding of vision, and a willful ignorance" of our present situation (XXVII).
The solution to our problems "involves the awareness that we are an inseparable part of life on Earth, for without this perception it is unclear whether we can muster the will to make the choices
that are required to survive. We know intellectually that we cannot secede from nature, [...] yet the colossal importance of this insight is broadly denied. It is clear that in addition to factual knowledge, we need something that can stir our blood and connect
us with something beyond our me-centered selves" (XXVII-XXVIII). "We are an inseparable part of life on Earth; [...] without this perception, it is unclear whether we can muster the will [...] to survive" (XXVII). "In addition to factual knowledge,
we need something that can stir our blood and connect us with something beyond our me-centered selves" (XXVII-XXVIII).
"If all individual minds are united via the One Mind, for which there
is impressive evidence, it follows that at some level we are intimately connected with one another and with all sentient life. This realization makes possible a recalibration of the self-oriented, Golden Rule, from, 'Do unto others as you would have them do
unto you,' to, 'Be kind for others, because in some sense they are you.' The task of the great wisdom traditions throughout history has been to transform this awareness [of our oneness] from an intellectual concept into a felt certainty
that is so real that it makes a difference in how we conduct our lives." Words have not sufficed for this, so we need "a felt unity with other minds" (XXVIII). "Isolated individual acts will never be enough. We must act collectively, in concert" (XXX).
"As members of the One Mind, we continue to act individually, but as we become more aware of our communal selves, [a synergism] kicks in, in the form of heightened imagination and creativity. [...]
Solutions to problems surface that we did not anticipate. We become more imaginative, inventive, inspired, productive, resourceful, and innovative. In the One Mind, pooled neurons outperform individual brains" (XXX).
The One Mind is "an overarching dimension of consciousness of which we are already a part. We have simply forgotten our belongingness, trading our oneness for the illusion of isolated individuality, that insidious,
erroneous belief that personhood is all we are. Once we cease believing that we are a coin with only one side, we shall wonder how we could have deceived ourselves so thoroughly for so long, and we can begin to act accordingly" (XXXI). It
simply needs to be brought to our level of everyday awareness.
"Einstein clearly saw that our very survival
depends on a transition from the sense of the isolated self to an expanded level of awareness that includes all sentient beings. He said, 'A human being is part of the whole, called by us 'universe', a part limited in time and space. He experiences his thoughts
and feelings as something separate from the rest—a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal decisions and to the affection of a few persons nearest us. Our task must be to
free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty'" (XXXII).
"We can read every word of Schopenhauer, Campbell, and a thousand other philosophers who have expounded upon this idea [of our oneness], but it will not become real without experience" (8). Heinz Kohut maintained that "empathy [is] crucial [...] to prevent scientific pursuits from 'becoming increasingly isolated from human life'" (203).
and a One-Mind consciousness are not philosophical niceties but necessities preventing our descent into depravity" (37). The solution to the world's suffering involves "going beyond the boundaries that separate us from one another and from other life forms:
[...] entering the One Mind" (202).
Internet connection—on top of not sufficing to bring the world together (as mentioned in my review of Russell's "The Global Brain")—has paradoxically
increased loneliness, and "it's not just that 'I am lonely;' it's that the 'I' is lonely. We are lacking an essential harmonious relationship with some universal force, [one that will not] be achieved by Twitter, Facebook, or any other of the hundreds of available
social networking sites. A candidate for the universal connecting force that is up to the task is the One Mind"—also known as mental unity (237).
willful blindness can one not be aware of the challenges we face—global climate change, polluted air and water, exploding populations, habitat and species loss, water scarcity, desertification, murderous ideologies, resource depletion,
grinding poverty, endless wars of choice, ethnic and religious hatreds, on and on, all abetted by the I've-got-mine/every-man-for-himself philosophy that currently infects our society"—our selfishness, the root cause (252). "There is a way of recalibrating
our collective response to all of these problems—a move that then permits a cascade of solutions to fall into place: [...] The unitary, collective One Mind, a level of intelligence of which the individual minds of all sentient creatures
are a part, is a vision that is powerful enough to make a difference in how we approach all the challenges we face—not as a mere intellectual concept, but as something we feel in the deepest way possible" (last emphasis
Czech author Vaclav Havel has indeed already "endorsed a collective entry into a One-Mind
type of awareness." In his own words to Congress on February 21, 1990, "Without a global revolution in the sphere of human consciousness, nothing will change for the better in the sphere of our being. [Even] if we are no longer threatened by world war or by
the danger that the absurd mountains of accumulated nuclear weapons might blow up the world, this does not mean that we have definitely won. [...] The only genuine backbone of all our actions, if they are to be moral, is responsibility—responsibility
to something higher than my family, my country, my company, my success—responsibility to the order of being where all our actions are indelibly recorded and where and only where they will be properly judged" (253-254). Our actions are "indelibly recorded"
by their effects upon each other, which we must recognize in each other if we are to stop each other's suffering. In 1994 at Independence Hall in Philadelphia, he again spoke of "transcendence as a deeply and joyously experienced need to
be in harmony even with what we ourselves [(our egoic selves)] are not, [...] but with which we are nevertheless mysteriously linked; transcendence as the only real alternative to extinction" (emphasis added by Dossey) (254).
Consciousness researcher William Braud agrees: "Having direct knowledge and direct experience of our interconnections can greatly increase our love for one another
and enhance our ethical behaviors toward one another" (256). Overall, "our struggling species requires the full spectrum
of consciousness if we are to survive" (258).