CIA-RDP96-00792R000400020001-1

Approved For Release 2001/03/07 : CIA-RDP96-00792R000400020001-1
FURTHER DEVELOPMENTS OF THE CONCEPT OF A
"UNIFIED FIELD WITH HUMAN BEINGS"
KRYSPIN, JAN, M.D., Ph.D.
Department of Rehabilitation Medicine
The Wellesley Hospital
Toronto, Ontario. CANADA
SUMMARY:
Four years ago I formulated a concept that anticipated some development of the
science of consciousness. Using the notion of "field" I have implied that the
phenomenon of human consciousness could be contained within the framework of
physics I was familiar with at that time. The prerequisite was the compatibil-,
ity of Riemannian geometry with all phenomena of consciousness. The Riemannian
geometry was an "intrinsic" geometry of a system independent of any external
preconceived notions of space as we understand it in the Euclidean sense.
Riemannian geometry applicable to human consciousness would be characterized
by some elementary quantity pertaining to any system that we observe; the
measurements and rules are determined solely by that system and not by some
arbitrary, extrinsic standards.
Typically, the element of length As is defined by the metric tensor gik of
Riemannian geometry.
As2 = gik an‘ank
with n" ... n" being local co-ordinates of a Riemannian space.
I have felt that these geometrical considerations were necessary to account for
the reality of consciousness in the physical sense. I have also felt that the
concept of "field" was necessary to explain some aspects of connectedness of the
phenomena of life and particularly of the reality of consciousness. In the
meantime, I have had an opportunity to study the work of Ted Bastin, a physicist
and to become more acquainted with the ideas of E. Wigner regarding the relation
between physics and consciousness.
I have realized that physics deals only with rather special apsects of reality
which it tries to characterize by a few simple principles with wide consequences
Thus it leaves a vast range of phenomena outside its domain. It became clear
to me that a "unified field" is not necessarily a concept of sufficient
universality to begin with and that a pre-geometrical analysis of consciousness-
related phenomena is necessary at this stage.
I understand consciousness to be a model of reality- whether it is in a neuro-
physiological, psychological or theologico-political sense. Each of these
aspects is described, respectively, by a language that reflects a historical
velopment of concepts within a specific domain. By naming concepts and
fining their relations the reality becomes reflected in human consciousness.
d thus a reconciliation of opposites of "objective" and "subjective" in our
rception is achieved. This may be on an elementary level (consciousness as
posed to unconsciousness in the medical sense) or on a highly elaborate level
! theological or political consciousness. My methodological approach is
nist because it tries to avoid juxta-position of unrelated conceptual frame-
rks to account for discontinuities in explanation.
is approach can be traced back to Avicenna, Nicholas of Cusa, Leibniz, Cantor
d Riemann. From a purely qualitative point of view, each of them has
veloped a methodology to deal with ultimate concerns of human existence and
ason. Avicenna's method exerted a profound influence on the scientific
ought and medical practice in the Middle Ages; Leibniz, Cantor and Riemann
ive anticipated the crisis of atomistic philosophy and developed concepts
at have not yet been fully appreciated by the present scientific community.
le essential qualitative features of the new model I am proposing here are:
i monistic outlook that reconciles the hitherto irreconciliable antinomies
atomism-continuity; finite-infinite; freedom-determinism, information-
iiformity, etc.) in a new quality (e.g. the Leibnizian monad; my concept of
chievement) .
) new experimental modes to overcome the isolationist, pseudo-objective
de of experimentation of the 18th and 19th centuries. ( that still persists
›day) .
| unified approach to creative human endeavours that does not make distinctions
etween the domains of science and art but uses the method of Socratic
ialogue to achieve the highest level of reason. The Socratic dialogue I
nderstand as a study of reality based on an analysis of both the preconscious
nd conscious opposite notions and their reconciliation in a hierarchically
rganized and dynamic interchange.
January, 1979.
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