Life in space and disseminating in the cosmos is now proven

Nov 4, 2013

Since 2011, and again in october 2013, new discoveries have rendered inescapable the fact that precursors of life (DNA) were existing at immense distances—such as that of a gas cloud neighboring out galactic center, that is,

Building Blocks of Life Found in Galactic Cloud

Discovery News March7-2013-- Building Blocks of Life Found in Galactic Cloud

Mar 7, 2013 01:29 PM ET // by Markus Hammonds


You and I are both made up of an eclectic collection of organic molecules. A lot of interesting molecules go into making up all life on Earth, from the amino acids which make up proteins to the nucleobases that encode our very DNA, but where they exactly come from (on a cosmic scale) is still one of science’s great mysteries. And as with any good mystery, the only solution will be to solve each of the separate pieces of the puzzle — and the latest piece of this puzzle has just been spotted in a huge gas cloud in the center of our galaxy.

Top 10 Places To Find Alien Life
Finding things like amino acids in space directly is a difficult business. So, instead of finding them directly, a team using West Virginia’s Green Bank Telescope, led by Anthony Remijan, discovered two other molecules – cyanomethanimine and ethanamine — both of which are precursor molecules. In other words, these molecules are the early steps in the chain of chemical reactions that go on to make the stuff of life.
Astrochemists are steadily discovering larger and more complex molecules in interstellar space. Recent years have seen the discoveries of glycolaldehyde, which is arguably the simplest type of sugar, and ethyl formate, one of the molecules responsible for the flavor and aroma of rum and raspberries. This latest discovery might not sound quite as appetizing, but it’s no less important.

When hunting for new molecules, astrochemists frequently turn their telescopes towards the galactic center. Drifting in the Milky Way’s core, is a hulking interstellar cloud known as Sagittarius B2 (or Sgr B2 for short). Spanning 150 light-years in size, Sgr B2 is one of the galaxy’s largest clouds, up to 40 times as dense as any other the Milky Way has to offer.

Sgr B2 is also something of a benchmark for molecule hunters. Roughly 25,000 light-years from Earth, and only about 390 light years from the supermassive black hole lurking in the galactic center, if any molecule can be found in the interstellar medium, it can be found here.

The two molecules that Remijan and his team found, cyanomethanimine and ethanamine, are expected to be precursors to the nucleobase adenine and the amino acid alanine, respectively. This makes them potentially very important discoveries. It’s expected that molecules like this form, and continue to react, on the surfaces of interstellar ice grains. These ice grains condense like hailstones in the freezing conditions of interstellar clouds. Once formed, some molecules escape into the vacuum of space, while others react further — forming increasingly complex molecules.

Remijan noted that, ”Finding these molecules in an interstellar gas cloud means that important building blocks for DNA and amino acids can ‘seed’ newly-formed planets with the chemical precursors for life.” Logical, because the vast interstellar clouds where these molecules are formed are the very same clouds that go on to collapse into stars and planets.

Extraterrestrial amino acids and DNA nucleobases like adenine have been found in meteorites, suggesting that there must be mechanisms occurring in space that create them. If they can be created in space, it’s likely that they can also been seen using telescopes. All we need to do is make sure our telescopes are sensitive enough, look in the right places, and make sure we know what it is we’re looking for.
Hopefully, if astrochemists keep looking for complex molecules like these, we’ll eventually be able to answer some of the biggest questions out there — such as the question of how life first started on our planet, how it might happen on other planets, and whether or not we’re alone in the galaxy.
Image: The reflection nebula IRAS 10082-5647, illuminated by a young star. Places like this could be where complex molecules are formed and incorporated into newly forming star systems. Credit: ESA/Hubble & NASA

Life Elements Came from Space

Discovery News March1-2011—
Mar 1, 2011 03:00 AM ET

The team from the University of Arizona say they have discovered a "carbonaceous chondrite" meteorite -- found in 1995 and called "CR2 Grave Nunataks 59229" -- contains relatively high amounts of ammonia and amino acids.
A meteorite offers new clues into how essential biomolecules laid the foundation for life on Earth.

Researchers have long been trying to explain the origin of the ammonia that triggered the formation of the first biomolecules on Earth. Meteorites may have released compounds including hydrocarbon chains and a large amount of ammonia, which is rich in nitrogen.
A meteorite found in Antarctica adds extra impact to the theory that the essential building blocks of life on Earth came from outer space, say scientists.
The team from the University of Arizona say they have discovered a "carbonaceous chondrite" meteorite -- found in 1995 and called "CR2 Grave Nunataks 59229" – that contains relatively high amounts of ammonia and amino acids.
Carbonaceous chondrites meteorites contain abundant organic materials as they have not been melted, and much of their original chemical composition remains intact.
The research, led by Professor Sandra Pizzarello, is published in Proceedings of the National Academy of Sciences.
Researchers have been trying to explain the origin of the ammonia that triggered the formation of the first biomolecules on Earth.
It was initially thought that the early Earth's atmosphere would have freed up nitrogen to bond with other elements. But more recently, scientists have theorized that nitrogen atoms in the primordial atmosphere had a natural tendency to bond with each other, forming inert nitrogen gas N2. The bonds between the atoms in this gas are stable and strong, which makes it difficult to break the molecules down or to combine with other elements, such as hydrogen or carbon.
Under these conditions the nitrogen would not be available to bond with other elements in order to form the compounds and chains that form the building blocks of life.
"The current geochemical evidence of early Earth's atmosphere, combined with known photochemical destruction of ammonia, has left prebiotic scenarios struggling to account for a constant provision of ammonia," write Pizzarello and her co-authors.
That means scientists had to look for an alternative source.
Pizzarello and colleagues wanted to know if meteorites like "CR2 Grave Nunataks 59229" could provide an answer.
They collected powder from the meteorite, treated it with water at high temperature and pressure, and analyzed the resulting compounds.
They found the rock released compounds including hydrocarbon chains and a large amount of ammonia, which is rich in nitrogen.
This abundant release of ammonia from a carbonaceous chondrite meteorite is unprecedented, Pizzarello and colleagues write.
Chemical analysis of the nitrogen from the meteorite shows that the atomic isotope is not the same as those currently found on Earth. The researchers say that knocks out the possibility that the ammonia resulted from contamination during the experiment.
"The findings appear to trace CR2 meteorites' origin to to cosmochemical regimes where ammonia was pervasive," the authors write. That, they speculate, was the first step on the pathway to life on Earth.


Eve and Adam viewed through the Gnostic texts

In the gnostic texts, in which the Serpent is called “The Snake, the Instructor,” and he is an avatar of a divine principle: Sophia or Wisdom. Moreover, both Eve and Adam have 1) an archetypal spiritual being (that is, the archetypal Eve and the “First Adam”) and 2) a corporeal being (the incarnated Eve and the “Second Adam”).
Says Elaine Pagels in Adam, Eve and the Serpent (66): 

“The majority of the known gnostic texts depict Adam (not Eve) as representing the psyche (or soul), while Eve represents the higher principle, the spiritual self.
“[…It is Eve] who first emerged within Adam and awakened him, the soul, to awareness of its spiritual nature.” Then Eve is being criticized by the Demiurge who, states a text, is “not God,” but “reigns as king and lord” (Pagels, The Gnostic Gospels, 37)—just as Enlil is depicted as the ‘King of Earth’ in the Sumerian tablets.
Later, continues Pagels, “[Eve] finally joined with Adam ‘in marriage,’ so to speak, and so came to live in harmonious union with the soul.”

Elaine Pagels (in The Gnostic Gospels, 113) refers to the gnostic text Reality of the Rulers (or Hypostasis of the Archons) that describes how Adam received spiritual illumination from Eve and, blissful and grateful, exclaimed
“It is you who has given me life; you shall be called Mother of the Living.”

Another text, The Authoritative Teaching (translated by George W. MacRae) talks about
“The invisible soul (. . .) who wearied herself in seeking (. . .), learning about the Inscrutable One. She found her rising. (. . .) She partook of the immortal food. Secretly (her true shepherd) make her see with her mind and (. . .) learn about her root.”

Indeed, the powers that be in the material world can’t have a grasp on her because she belongs to the divine realm: “They did not realize that she has an invisible, spiritual body; (. . .) that she knows another way which is hidden from them. This, her true shepherd taught her in gnosis.” (Gnosis, in Greek, means knowledge, and in Gnosticism it means the direct communion with transcendental Beings—such as the archetypal Eve or the first divine Mother-Father—and the infusion of knowledge from it.)

The Anunnaki’s integral science revealed in ancient Sumerian clay tablets

Space Sciences and Technology

Even when feats are achieved that could appear as magical powers, they do rely in great part on high technology. This is of course the case for the space sciences, as well as genetic engineering. 

It could for example explain the revival of Inanna by Enki emissaries. We have seen that upon the corpse they directed “that which pulsates” and “that which radiates.” We have to note here that their terms are as functional as ours when we create terms out of Greek or Latin roots, such as antibiotics (that which kills microbes/life) or telescope (a looking afar); or else we create nouns derived from the verbs, such as a starter (that which starts), or a scanner (that which scans); interestingly, only the scientific, technological, and cultural contexts attribute to the terms their actual usages.

The emissaries administered also to Inanna the “Water of Life” and the “Food of Life” (also called “Bread of Life”)—two ingredients that go together and are essential in instigating long life (as when Adapa is offered them in Nibiru) or quasi immortality (the common lot of Nibirians). Thereafter Inanna came back to life. 

However, their science—as technological as it is—is definitely stemming from a worldview in which spiritual and magical powers are intertwined with technology: it is what we call now a holistic or integral science. An example that speaks for itself is the Great Pyramid in Giza (or Ekur) and the many objects that they were using—such as crystals, precious stones, “nets,” “radiance,” or “brilliance”—for a gamut of purposes that remain mysterious for us. The only thing we know with certitude is the fact the Great Pyramid was used as a new space-control facility, both as a beacon for landing and a “Bond Heaven-Earth,” as it is described in this Sumerian poem, using the “you” as if the Great Pyramid was a being (Sitchin, Wars, 177): 

Its dark hidden chamber (. . .) in a Field of Supervision it lies. (. . .)
Your pedestal is closely knit as a fine-mesh net (. . .).
Your ancient measurements are surpassing.

After the Deluge, new space centers are built or displaced toward the Sinai Peninsula (around 10,000 BCE), to replace the five ancient Sumerian cities controlling space operations and destroyed by the Deluge, using the exact same plan based on sacred geometry. In The Sacred Network, I’ve studied such global architectural patterns, and I’ve used the term geo-architecture whenever several buildings in a city or a region are positioned and oriented so as to form a global structure with specific figures, angles, and proportions at a global scale. So, in the Land of Tilmun (the Sinai Peninsula and Northern Egypt) a new spaceport is built to replace the ancient one in Sippar and a new Mission Control Center (Ekur) to replace the ancient one in Nippur. This new Control Center is nothing else than the Great Pyramid in Giza—E.Kur meaning “House which is like a mountain” or “House with a pointed peak.” Both Ekur had the same technology.

The Great Pyramid was directed by different gods in turn. During the Second Pyramid War, it was the temple-abode of Marduk-Ra. After Ninmah was able to broker a peace agreement between the warring clans that ended the war, she became highly regarded and represented a neutral force. She was then attributed the domain of the spaceport in the Sinai peninsula and appointed the mistress of the new Ekur—and got the title of Goddess of the Rocket Ships:

The gods have given unto my hand
the pilot-guiding instruments of Heaven-earth;
mother of the sky-chambers am I.

In fact, each time an Anunnaki gets a new role, he or she is given a title name. Thus Ninmah is also called Ninharsag (Great Lady of the Harsag Mountain) when she gets the domain of the Sinai mountain, and she is Ninti (Lady/Goddess of Life) when she bio-engineers the Adamu’s line. Sitchin recognizes in Ninmah the goddess Hathor of Egypt; and indeed, Hathor is clearly named as the Mistress of the Pyramid: “The Egyptians considered the Sinai Peninsula to have been the domain of Hathor” (Sitchin, Wars, 148). The pyramid was called “the Western Mountain of Hathor,” before the time when the Egyptian goddess Isis became herself the Mistress of the Pyramid.

Ningishzidda/Thoth (the Egyptian god of mathematics, astronomy, geometry, architecture, called the “Measurer of the Cord”), on the start of his reign became the Guardian of the Secrets of the Ekur, the Great Pyramid, according to the Tales of the Magicians. His Sumerian name Ningishzidda means “Lord of the Artifact of Life,” or the “Guardian of the Place of Life.” The Tales further disclose that Thoth had in his custody the secret plans of the Pyramid and had hidden them:
To the Pharaoh Khufu, the magician answered: “I know not the information in the designs, O king, but I know where the plans-with-numbers were hidden by Thoth. […] There is a box of whetstone in the sacred chamber called the Chart Room in Heliopolis; they are in that box.”
Then the magician further discloses that Ra had decreed that this box could be found only by a future descendant of Khufu.

As far as science is concerned, we are certainly able—but only since recently—to understand the kind of science necessary to tamper with the DNA and to make clones (as Ninmah did), as well as how to calculate the path of a rocket ship or a probe, and how to build orbiting space stations. Through inferences based on what we have mastered, we can fathom how we could use wormholes for quasi-instant travels; also, in some cases we are able to “revive” somebody who was clinically dead, provided that it’s done very quickly.
However, we are a whole science (indeed a paradigm) away from the type of spiritual and scientific artifacts that the Anunnaki seem to master. This, in my view, will be precisely the type of holistic or integral science that we are going to discover and invent in this century. However, it will not be a replica of the olden science—because we are not the same people. It will be a different holistic science, with some domains of overlapping with the ancient science.

The Enigmatic MEs

The Anunnaki are filled with awe and wonder toward the mysterious aura of power of the divine formulas—the MEs—that endow their owner with specific knowledge, power, and charisma. Although the King of the Gods, Anu, is too much of a pragmatist and a politician to attribute a high value to scientific skills in themselves, he cannot not believe in the MEs whose ownership is what bestows on a Nibirian the power to reign, to heal, to perform holy rites, to control any technological and scientific facility, and the like.
The tablets give us an inkling of these powerful devices used in all temples (that is, the centers of science and spirituality), because they are described whenever a temple is robbed, defiled, or destroyed. For example, with Zu robbing Enlil’s Control Center in Nippur, or Nergal/Erra creating havoc in Marduk’s Temple in Babylon, and also with Ninurta, who after Marduk, had been released from his imprisonement in the Great Pyramid, sets to either destroy this temple’s MEs or monopolize them for his own purpose.

The “Tablet of Destinies” in Enlil’s Nippur Temple

There’s definitely a magical power to the MEs, but there’s also a technological aspect to the divine formula. It seems they are some type of programs using data banks, each one managing a specific task. One of the MEs is thus called the “Tablet of Destinies,” and it was set in Enlil’s holies of holies in the city of Nippur (Nibru.Ki), where Enlil had his temple-abode, the first (antediluvial) Mission Control Center. It consisted of a tower with a raised platform, on which “was a secret chamber, the Dir.Ga (‘Dark, Glowing Chamber’) where space charts (‘the emblems of the stars’) were displayed and where the Dur.An.Ki (‘Bond Heaven-Earth’) was maintained” (Sitchin, Wars, 88). Sitchin surmises that the Tablet of Destinies consists of the “vital celestial charts and orbital data panels” secured in the Dirga Room. In the same temple, another control room, the Ki.Ur (“Place of Earth’s Root”), features a “heavenward tall pillar, reaching to the sky” that allowed Enlil “to pronounce his word” so that his parole does “approach heaven”—a perfect antenna and communication device between Earth and Nibiru.

The Hymn to Enlil the All-Beneficent lists some of the high technological machines in the Dirga Room: A “Lifted eye which scans the land,” a “Lifted Beam which penetrates all” (“which searches the heart of all the land”). Sitchin (12th Planet, 295) says about the room that “Its ‘arm’ was a ‘vast net,’ and in its midst there crouched a ‘fast-stepping Bird,’ a ‘bird’ whose ‘hand’ the wicked and the evil could not escape”; in other words, a “fast-stepping Bird whose grasp no one could escape.”

In fact, most great gods had their own plane (bird) or helicopter (whirling-bird) within their sacred temple-abode, while the interplanetary spacecrafts and rockets (shems) were in the spaceports (Sippar, then Baalbek and the Sinai).
The Sumerian text called The Myth of Zu, reconstituted from versions in Old Babylonian and Assyrian languages, recounts that Zu (or An.Zu—“He Who Knows the Heavens”) was an orphan adopted by the Igigi—the astronauts living in, and managing, the orbiting space station and the base on Mars; his name let us suppose that he was trained in astronomy and astronautics by them. The Igigi started complaining about the fact they had no facilities on the ground to take some rest and holidays, and they sent Zu as their ambassador to Enlil. Enlil offers to Zu to be an assistant in the Durga, in order to retain him and thus delay his response to the Igigi (Sitchin, Wars, 97–98). One day that Enlil left him alone in the chamber, Zu steals the Tablet of Destinies, because: “[with it] I will establish my throne, be master of the Heavenly Decrees; The Igigi in their space I will command!” When Ninurta, Enlil’s son and War Commander, will come to challenge him and fight with him, Zu will lash out at him with pride: 

“I have carried off all Authority; The decrees of the gods I [now] direct!”

Worse still, “with the powers Zu had obtained, no lightning bolt could ‘approach his body.’” And Ninurta will overcome him only after his father gives him some powerful missiles.
But let’s ponder some more on the effect the removal of this ME had on the Space Control Center. As soon as Zu removes the Tablet of Destinies: “Suspended were the divine formulas; The lighted brightness petered out; Silence prevailed. In space, the Igigi were confounded; The sanctuary’s brilliance was taken off.”

So what do we see: the operations stopped short, “suspended”—we could imagine a real-time hologram of the space around Earth and all the way to Nibiru, showing all movements of spacecrafts as well as all celestial objects. And of course, whatever its nature, the power (maybe nuclear or electrical, but most probably altogether unthinkable for us) and light (idem) went out, the machines’ humming died off and, last but not least, the orbiting space station was in any case blind and its communication channel disrupted, and maybe it couldn’t survey the sky anymore. But that was not all Zu achieved in one theft.
At the very moment the Control Center is totally disabled, on the contrary, Zu, hiding in a far-away mountain range, has now become unbeatable: “But none dared track Zu to the distant mountain for he was now as powerful as Enlil, having also stolen the ‘Brilliance’ of Enlil; ‘and he who opposes him shall become as clay. . . at his Brilliance the gods waste away’” (Sitchin, Wars, 97; the ancient texts quoted by Sitchin are in italics).

The text makes clear that this specific ME, the Brilliance, was the “Enlilship” of Enlil—that is, his role as Chief of the Gods on Earth and thus Commander of Earth. Thus, a single magico-technological object is so crucial to manage or control the functions of king, queen, or else of Commander of Earth that whoever possesses it gets the function and the power.
We can surmise that the Tablet of Destinies was thus a specific computer program with its data sets included, allowing to run a permanent control of the sky, of the spaceships, and of the space station. What is puzzling for us is that these task-oriented computers seem to come, each one, in only a unique version, and that the role or function is attached to it. 

Whoever owns it becomes the leader of that specific domain, here the Bond Heaven-Earth.
In our Information Technology society, we understand how a ME-chip can manage a whole technological facility (such as Marduk’s waterworks), because we know that a tiny chip is able to send and receive microwave (or other) signals at a distance, to communicate with, and manage, huge machines in a far-away space station or on a space probe. Furthermore, we have reasons to anticipate that crystals could be used as multilayered three-dimensional chips and data storage—nanocomputers of sorts. But we have to remember that it was impossible for the early translators of the tablets to understand such feats before our computer science got to that miniaturization point in the 1980s. In stark contrast to (relatively) complex technology, we are hard put to fathom the workings of ME such as Godship—the way Inanna instantly becomes a queen after making off with it, or the way Zu was able to appropriate the Enlilship.

How to draw a Golden Rectangle and Spiral

The Mont-Saint-Michel Line

Nov 2, 2013

An extremely interesting Druidic-Christian alignment has been discovered in Brittany (France) by Gwen Le Scouezec, great Druid and eminent expert in Druidism, megaliths, and secret Brittany. The straight line crosses Brittany from east to west and connects no less than eight sites dedicated to St. Michael, all of them on hilltops open to all directions, sometimes with breathtaking views, apart for one that stands a little below the summit. The line starts in the northeast, at the well-known sacred site Mont-Saint-Michel, with its magnificent abbey standing on a steep hill surrounded by the sea at high tide. The eighth site is St-Michel-d’Elliant. The line, however, does not end there: farther to the west, it passes through Quimper Cathedral. The line thus traverses about 130 miles. Eastward, it is aligned with the rising sun on May 1 (the Celtic feast of Beltane), and to the west, with the setting sun on November 1 (the Celtic feast of Samhain, at the end of summer).
Investigating the whole region, Le Scouezec found additional alignments linked to the archangel. A near-perfect perpendicular line links St-Michel-en-Greve to the gigantic St-Michel tumulus (or cairn) in Carnac, with this line crossing the long St-Michel line slightly east of the sixth site (St-Michel-de Glomel). Then a perfect diamond or rhombus appears, linking the fifth and sixth St-Michel sites (the node) to two sites equidistant from the line: Mene-Bre (a high summit) and Mane-Guen, or the White Sacred Mountain in Breton.
Finally, the second most important site dedicated to St. Michael in Brittany—St-Michel-de-Brasparts—is on an oblique line to the center (St-Michel-de-Glomel). This line passes exactly by another highly charged mount near Huelgoat: Roc’h Be Gewr, or the Rock of the Tomb of Gheor, another name for the giant Gargan.
This magnificent alignment is thus expressed by a similarity in the names of the sites, most of them related to St. Michael. In my sense, however, another striking feature of this St-Michel line, beyond the spatial alignment, could well be the time alignment—or time superimposition.
The most ancient time layer of the St-Michel line is that of the megaliths. We have two megalithic sites on the line: first a very ancient tumulus in Carnac (a region abounding in megaliths), and second the megaliths that were standing on the hilltop of Mont-Saint-Michel. The medium time layer involves pagan and Celtic cults that existed before the Christian religion took over: there are still traces of a Mithraic cult (bull worship) at Mont-Saint-Michel, and the rock at St-Michel-en-Greve (Roc’h Hir Glas) was a well-known pagan site, and according to a local legend, a magical treasure is hidden there. Moreover, explains Le Scouezec, two places were Celtic high sites: both St-Michel-de-Montcontour and Roc’h Be Gewr are surrounded by sacred sites (the latter has sacred sites disposed in a circle around it).
The third time layer is that of the Christian St. Michael. There are two major St. Michael shrines: the magnificent abbey of Mont-Saint-Michel and St-Michel-de-Brasparts. In addition, there is the cathedral of Quimper and a church in the village of St-Michel-de-Plelan. Finally, there are three chapels: one at the tip of Mont-Dol, ruins of a second one on the mount of St-Michel-de-Merleac, and a third one standing at midhill at St-Michel-de-Glomel, where, moreover, a cross was standing on top of the hill. Altogether, for the Christian layer: three high sites, four churches or chapels, and one cross.
Following up with Le Scouezec’s discovery, Court-Payen lengthened the St-Michel line toward Normandy and found two additional St-Michel sites and a menhir.19 Both authors have discovered that the name Mont-Saint-Michel was given to mounts previously called Mont-Mercure or Mont-Hermes—sites dedicated to the Roman god Mercury or Hermes in Greek mythology—and before that these sites were called Mont-Belen, dedicated to the god Belen, the god of light at the age of the megaliths people.
Court-Payen traced a complex network of lines over the whole of Europe, connecting sites linked not only to St. Michael, but also to the light (luz in Latin; its derivations include Lux, Lucie, Lucia, etc.). An interesting one is the line connecting Mont-Saint-Michel in France to Saint-Michael’s Mount in England, at the extreme tip of Cornwall (near Penzance). This line, to the south, runs through several eminent spiritual sites, such as Vierzon’s cathedral, Bourges’ cathedral, Sept-Fons Abbey, St-Michel-de-Maurienne, and Castel Saint-Ange in Rome.

(Read more on this subject in The Sacred Network, chapter 7, Cathedral Builders and Megaliths.)


Nov 2, 2013

Let’s turn to the highly meaningful psychokinetic (PK) event that occurred while I was typing a version of this chapter. Psychokinesis is the capacity to influence matter, either physical or biological, and thus includes a wide range of phenomena from bending spoons to psychic healing. At the 2004 Psi Meeting in Curitiba, Brazil, I gave a paper on synchronicity. I had reread this paper just before writing and editing this very chapter you are reading now. I believe that having freshly reviewed
the ideas from that earlier article incited a PK phenomenon during the writing of this chapter that happened in synchronicity with my thoughts. Before I tell you about that phenomenon, let me first present the important points from my 2004 paper on synchronicity:

. . . I thus propose to consider that a meaningful coincidence is a synchronicity IF:
(1) There is a low probability that the event would occur by chance alone;
(2) There are numerous significant links between the interfering event and the subject’s activated Semantic Constellation (SeCo); and
(3) The meaning of the external event clearly influences the person, to the point of drastically modifying the SeCo.

I believe synchronicity is deeply connected to the unconscious; not expressly to archetypes but rather to the Self (the subject of both the unconscious and the conscious) willing to influence the ego in a specific way.

Synchronicity, thus,
(1) expresses the will of the Self to influence the ego toward a certain mindset, decision, or action. And
(2) shows the capacity of the Self (when the person is engaged in a process of spiritual evolution, or individuation) to succeed in organizing physical reality and events according to its own semantic energy (higher spiritual values, goals, and orientations).

With those statements in mind, what follows below is the sentence I was writing for this current chapter, when, after typing the word responding, the psi phenomenon occurred:

Because a particle has a statistical probability to be anywhere in the universe, quantum physics could account for space anomalies (and psi researchers have thus proposed several theories of psi based on quantum physics). Yet, the great pitfall is meaning. Quantum events are purely indeterministic, and despite the fact that quantum physics posits nonlocal processes, in no way can it explain how such nonlocal processes could be directed according to the intention or the will of a person—that is, it would be responding . . . [I hear a chime.]

On the spot, I started typing a description of this event. Here is an excerpt of what I typed:
Time: 1.10 am. Psi phenomenon on the spot with chime suddenly ringing out strongly. I look up: the chime’s weight—a vertical moon crescent in wood of 4.5 inches—turns on itself at least 10 times, extremely rapidly, like a gyroscope. (This motion cannot possibly be triggered by a gust of wind or an animal. . . . It can only be done by intentionally turning the weight on itself. Anyway, all windows are closed here and downstairs, it’s cold, it’s been raining, and the door is locked. Furthermore, all curtains are closed, as every night.) Then the tensed thread brings it back to normal by making it turn the other way around, as quickly.
The moon weight, suspended by a nylon thread, is one yard from the wooden floor, 1.5 yard from the ceiling, 8 inches from the window and wood frame, and curtain covering the window. I’m sitting cross-legged at my table, about 3.5 yards away from the chime. Nothing else moved in the room. Physical reaction: as if my whole body was frying and was electrified, especially at the level of the belly and chest, the whole front of my torso.
In any case, the spinning movement (rotation on itself), moreover about ten times one way, and very quickly, is impossible as a natural movement. As I was able to verify the next day, even with the window open and the wind coming in, the weight tends to move very slowly, mostly in a lateral motion (and more rarely in a spinning way), because the moon crescent, in the shape of the letter C, gives only little surface against the wind.

Analysis: this phenomenon is quite remarkable in the sense that I was emphasizing both the meaning and the intentional aspects of syg-energy as the most important facets of consciousness (as far as theory is concerned), since neither orthodox quantum physics nor the hidden variables school can explain such creation of meaning from their own frameworks. Further, the phenomenon produced cannot in any way be produced by random natural causes. Only a human hand can turn a thread on itself many times, building such tension in it that, on releasing it, it unrolls itself at great speed.
Not only is the event paranormal, it’s also synchronistic. It corresponds perfectly to the first definition I gave in my paper on synchronicity:

“Synchronicity . . . (1) expresses the will of the Self to influence the ego toward a certain mindset, decision, or action.”
The PK event also expresses the second part of the definition I gave in the same paper: “Synchronicity . . . (2) shows the capacity of the Self . . . to succeed in organizing physical reality and events according to its own semantic energy. . . .”
My semantic energy was strong (since I was in a creative process, not only typing, but also enlarging my text), and through this psi event reality was reorganized in such a way that it adapted and conformed itself to the meaning being (re)created. That is, my Self, through the PK event, organized physical reality and events according to its own semantic energy.

We can also note two meaningful coincidences: I had just typed:
“[psi] would be responding. . . .” Indeed, it responded! And then I was about to type the end of the sentence: “[psi] would be responding . . . to a deep and meaningful psychological process.” I was involved in a strong creative and meaningful process while I was pondering these ideas about synchronicity, and psi responded to it!
The second coincidence is that of words and action between the chime’s “spin” and the “spin” in quantum physics, which is one of the parameters used to describe particles and the one used to test nonlocal correlations between distant particles. (The experiments of Alain Aspect and other physicists have proved the reality of these nonlocal correlations.)
This psi event certainly comprised all three requirements I cited in my paper for defining an event as synchronicity versus mere coincidence.
I could even say that it was a strong voice irrupting from deep reality and making its case known.
This “psi spin” points to another possibility: in nonlocal correlation experiments, when the experimenter physically changes the spin of particle A, the spin of particle B is instantly modified. In the chime PK, obviously my mind (rather my Self) produced the PK effect. The psychokinetic action on the chime thus shows that my semantic state (my thoughts) can have an effect on the state of a distant system (and even the spin of a particle). In other words, this PK event implies that consciousness and semantic energy have a powerful effect on material systems—a bedrock concept of SFT, because the embedding of consciousness-energy-matter allows for continuous, if subtle, two-way influences between mind and matter.** Additionally, this PK event gives weight to another postulate of SFT—that the greater the semantic intensity and proximity (two factors linked respectively to creativity and meaning correlation), the greater the strength of the syg-energy (and its influence on linked systems).
For me, what could be both more meaningful and more intense than working in a creative way on my theory? The fact is, the effect was strong: PK on objects is ne of the rarest psi phenomena and the hardest to produce.

* See my article Hardy, C. “Synchronicity: Interconnection through a Semantic Dimension.”
** Hardy, C. “Psi as a Multilevel Process.”
In order to download these articles, go directly to the page:
Then click on the column on the right (showing the weight of the file in K). To come back to the Blog, use your browser’s arrow at the top.

(Read more on this subject in The Sacred Network, chapter 13.)

Leys forming geometric structures boosting collective consciousness

Nov 4, 2013

·    In the modern Paris, lively arcs of light rebounding from building to building form stupendous structures extended over the whole city such as pentagrams, circles, and Sri-Yantras or Stars of David. These constellations in stone, beyond their sacred geometry signature, are encoding amazing stories. The temple-church devoted to the Magdalene, perfectly fitted in a thrice sacred structure forming the Lily of France's central petal, reveals how the Magdalene is linked to a royal line, and further back to Egypt and Isis - thus comforting Henry Lincoln’s views.

·    The Sacred Network’ data, based on actual figures made out of leys and energy lines within Paris is a whole new range of proofs giving unprecedented weight to the theories advocating that Maria Magdalene was of a royal descent from Egypt as well as a priestess in ancient cults; that she was the spouse and first disciple of Christ and that Their descent became the Bloodline of the Merovingians.

The Sacred Network explains how humanity as a whole will soon undergo a fantastic leap in consciousness - achieving a supraconscious collective state. Novel mental capacities are emerging right now, especially in terms of group harmonization, showing that collective consciousness is the next step in human evolution. As fantastic as it may sound, this evolution has been primed since 6000 BC, by a civilization of immense knowledge – the megaliths people. By erecting standing stones worldwide at locations having an uplifting effect on consciousness, they created the blueprint of a Network that was going to be not only revered but constantly complexified until today. Since ages, the Sacred Network has thus linked sacred sites of all cultures and religions on Earth. The connection between distant sacred spots was prodding collective consciousness, thus prefiguring a time when a global attunement would be achieved. And now the time has come for humanity to leap into a global and harmonized consciousness.

Even within major cities, prominent buildings have been organized and oriented in such a way as to boost the arcs of energy of the Network. In Paris for example, this has been done by each and any government, whether tribal Gaul kings, monarchy, empire, or else democracy. The sacred spots chosen for erecting stones have always remained sacred, each new religion building on the very same site. Thus, in the underground foundation of Paris’ cathedral was the Gaul Pillar of the Nautes, then a temple to Diana, and finally the foundation of the diverse versions of the cathedral. Similarly, Chartres cathedral was erected above a prominent druidic temple—an arc of twelve standing stones bearing carvings of Runes.

In the modern Paris, lively arcs of light rebounding from building to building form stupendous structures extended over the whole city such as pentagrams, circles, and Sri-Yantras or Stars of David. These constellations in stone, beyond their sacred geometry signature, are encoding amazing stories. The temple-church devoted to the Magdalene, perfectly fitted in a thrice sacred structure forming the Lily of France's central petal, reveals how the Magdalene is linked to a royal line, and further back to Egypt and Isis - thus comforting Lincoln’s views.

The research on leys and sacred sites thus leads us toward a striking conclusion: that the Sacred Network was meant to be a crucial evolutionary force prodding humanity into a higher consciousness—the connection between sacred sites all over Earth foreshadowing the leap of humanity into an attuned collective consciousness.

·     My data give unprecedented weight to the theories advocating that Maria Magdalene was of a royal descent from Egypt as well as a priestess in ancient cults; that she was the spouse and first disciple of Christ and that Their descent became the Bloodline of the Merovingians. These theories have been worked out by renown authors such as Henry Lincoln and Dan Brown in his Da Vinci Code.

·     They also suggest that a higher dimension of consciousness (accessed by the great sages of ancient times) could be befalling humanity in a very near future and steer a fantastic new evolution on Earth – as developed by Colin Wilson in his From Atlantis to the Sphinx.

·     However, The Sacred Network is strikingly original in the sense that the data are neither historical nor  literary, but instead based on traceable and sound phenomena as well as on actual figures made out of leys and energy lines. It's a whole new range of proofs that gives credence to the predictions of the Sufis and of philosopher Teilhard de Chardin. Chris H. Hardy’s decoding of the Sacred Network and her predictions are based on two decades of research and experience of consciousness as well as on a comprehensive knowledge of the major spiritual paths on Earth.

Videos online

On : The Sacred Network: Megaliths, Cathedrals…
Religion Book Review (YouTube)
25 août 2012 – added by: ReligionBookMix

On : La prédiction de Jung (Jung’s prediction)

I have put on YouTube several videos presenting my Semantic Fields Theory and discussing my book in French ‘Jung’s prediction’ (Paris : Dervy). For those of you speaking English, I will integrate English subtitles to them as soon as possible. Here are the links (click on the links, or copy-paste them into your browser).

•    Conférence  sur « La prédiction de Jung : la métamorphose de la terre » lors de la réception pour la sortie du livre, le 8 février 2012.

•    Interview 1 –  La Théorie des Champs Sémantiques :
•    Interview 2 –  l'Apocalypse de Jean comme attracteur :

•    Nouveau paradigme en science. (Présentation au Club of Budapest, Paris 4/6/12) :

•    Jung et le saut quantique de la conscience planétaire.  (Conférence à L’Entrepôt, 14/3/12) :
Première partie :
Deuxième partie :

Book Reviews & Praise

For The Sacred Network 
(Inner Traditions, 2011)

“Few among us are willing to follow our thoughts and intuitions until they bloom with discovery. Chris Hardy has devoted her life to finding out what lies beyond the veil and bringing it back to us so that we might share in her vision. The Sacred Network is nothing less than fascinating.”

Linda Dennard, Ph.D., associate professor of Political Science and Public Administration at Auburn University and author of Complexity and Policy Analysis

“Chris Hardy is one of the most intrepid explorers of the frontiers of consciousness. The Sacred Network provides its readers with a blueprint for their development both as individuals and as members of the human species.”

Stanley Krippner, Ph.D., professor of psychology, Saybrook University, and coauthor of Personal Mythology

“Chris Hardy has been exploring the complex relationship between mind and matter over her entire career as a researcher and consciousness explorer. Now, with The Sacred Network, she’s provided the definitive work on ley lines and other physical locations of power and their relationship to the psyche.”

Robin Robertson, Ph.D., clinical psychologist, associate professor at the California Institute of Integral Studies, and author of Mining the Soul

“A scientist mind meets a visionary sage in author Chris Hardy. She foresees our individual souls weaving networks that will connect all over the world. One of the most creative and original books of our times.”

Allan Combs, professor of transformative studies, California Institute of Integral Studies, and coeditor of Thomas Berry, Dreamer of the Earth

“It’s a true art to travel beyond the veil and bring back coherent information for the rest of us to learn from and that will help us in our personal search for higher states of consciousness”

Rhasya Poe, Lotus Guide, July 2011

(Praeger, 1998)

Prof. Brian D. JOSEPHSON, Nobel laureate

Date: Fri, 17 Oct 1997 16:24:22 +0100
From: "Brian Josephson"
Subject: Re: semantic fields

Dear Christine,

I guess I've just managed to make your deadline, and fortunately I don't have any vast suggestions for changes!  As I was getting ready a MS for a conference (which you can read via my home page indicated below) when I got yours I thought I would avoid looking at yours till I'd finished my own, and read it on the journey to the US.  I've been too busy to write on my return till now.

Anyway, I liked the ideas in it and it seems to fit a lot of things nicely together into one framework.  It is also much easier to follow than what von Loucadou writes and is possibly more valid. 

I only put down a few comments, which I will try to locate now. (...)
At the Complex Systems conference itself I mentioned in a discussion that the concept of meaning could be relevant to complex systems and mentioned David Bohm's name, but got a poor reaction from the speaker.  Some other people were more sympathetic in discussions afterwards, however, and a group of people felt that complex systems were being treated in too rigid a manner.

With best wishes, and many thanks for sending me the book to look at,

 * * * * * * *      Prof. Brian D. Josephson
* Mind-Matter *   Cavendish Lab., Madingley Rd, Cambridge CB3 0HE, U.K.

Prof. Karl PRIBRAM

Date: Tue, 19 May 1998 15:19:03 -0400
From: "Karl H. Pribram"
Subject: Your Book

Dear Christine:

I liked your book very much.  You articulate the ideas therein in a clear and well-organized fashion.  I do have some comments that might be worth thinking about. 
First, a minor point. (...) Originally, when Gibson came up with the idea of affordances, it was the organism which was to afford the pattern.
Typically, Gibson shifted this emphasis to the environment, neglecting the ecological approach to what goes on within the organism to complete the story as you have done.

Second, you talk about a low-level connection dynamic.  I call this a deep structure taking place in the dendritic arborizations of the cortex in a quantum holographic or holonomic fashion.  I am sending along a paper on deep and surface structure of memory in case you don't have it already. 

Third, your SeCos and Eco-fields -- especially the latter -- correspond, it seems to me somewhat to the CNOS that Yasue, Jibu and I put forth in the Appendices to Brain and Perception.  Do you see any similarity?

Fourth, one of the problems I have with chaos theory is that with a positive Liaponov exponent, bifurcations unlimited lead to utter chaos.  I have argued this out with Prigogine on many occasions.  The solution, of course, is to have not only initial conditions but constraints operating throughout the process.  These constraints could be provided by our CNOS or your Eco-fields. 

Sixth, your notion of events as eventualities resonated with my own conceptions, as did so much of your book.  I am sending along another paper on this.  In addition, I will send along a few other such papers, for instance, on your idea of SeCos as healthy and unhealthy, etc.  This is enough for now.

Warmest best wishes,
Karl Pribram
Karl H. Pribram
Professor Emeritus, Stanford University.
James P. and Anna King Distinguished Professor
and Eminent Scholar, Commonwealth of Virginia.
Radford University: Center for Brain Research.
Date: Fri, 22 May 1998 14:23:13 -0400
From: "Karl H. Pribram"
Subject: Re: re-Your Book

Am sending another paper called "The Enigma of Reinforcement."  Events comes from ex-venire = out-come.  Thus events are "constructed" by our behavior in the world -- as you indicate.

Karl Pribram


Date: Sat, 16 Aug 1997 09:21:51 -0700
From: "F. E. Robertson"    Subject: semantic fields

Dear Chris,

In exploring Psi-Explorer, I came upon your semantic fields concept, which I found fascinating. Would you mind sending me your World Futures article on this (and anything else in English if there is more)?

Robin Robertson

Date: Fri, 05 Sep 1997 14:06:26 -0700
From: "F. E. Robertson"    Subject: semantic fields

Dear Chris,

I've read your two papers on semantic fields now and wish I had the whole book. I'm very impressed; I think this is an important new model of reality that has a lot of recommend it.

Like all good models, it both explains a great deal of unusual circumstances that don't fit well into existing models, and it brings up a great deal of possibilities for further investigation. Lots of ideas are occuring to me, but are still in the inchoate stage.

The model itself is quite simple to grasp, which is a mark of a good model. It's a field model, which is good, for which you use a lattice as an approximation. Though you present two types of semantic fields, (1) noo (I'm dense; where does that come from?) and (2) eco. Wouldn't you imagine that those are actually the two limit points and there is a whole continuum of fields in between with more or less self-organization? I know Teilhard de Chardin seems pretty ancient these days, but a spectrum of consciousness still seems a valuable starting point for me, and it fits well with your model.
I really do think the semantic field model is a very important one that deserves a wide audience.

Date: Mon, 27 Jul 1998
From: "F. E. Robertson"

Chris Hardy wrote:
> Robin,
> I'm glad you liked the chapters I sent you. Synchronicity was an easy win-over given your predilection for the subject.
They really are excellent. I hate to suggest more work for you, but after you get through with the publication of this book for a more technical audience, I would really consider going back through the same material and writing it at the level I normally do, for a general audience. I think it deserves both the technical respect and a wider audience. Of course, that means a whole lot of rewriting and you may not be willing to do that. But I think the material is that good and you write really well.

Professor of Psychology, Saybrook Institute

Date: Mon, 22 Sep 1997 04:49:52 -0700 (PDT)
From: Stanley Krippner
Subject: book

I read your new book on the way back from Russia and Lithuania. I made several notes, and found the work impressive! It is also very original, with many new and provocative ideas. I have 400 emails to answer and tons of work to do, but will give you more feedback when I can.
Stan Krippner.

Date: Sun, 28 Sep 1997 11:41:56 -0700 (PDT)
From: Stanley Krippner Subject: your book

I finally got around to writing down some of my reactions to your book.  I am sending them airmail.
I found your model refreshing and challenging. I look forward to citing it after the books gets published.
(Yes, I have made a few pre-publication suggestions so hope it is not too late for you to consider them.) Stan.
Date: Tue, 4 Nov 1997 20:36:43 -0800 (PST)
From: Stanley Krippner
Subject: Re:  answer to your feedback

I want to use your work in a short article on myth that Chris Ryan and I are writing, so you may hear from him (he is in Barcelona).
I am just back from Brazil so have 299 more emails to answer. But I enjoyed your stimulating response. Warmly, Stan.


Date: Sat, 25 Oct 1997 10:54:26 -0400 (EDT)
From: Allan L Combs Subject: your book

Hi Christine,

I found the latter chapters of your book particularly fascinating, as it puts your thinking to work in some surprising and powerfully descriptive (and theoretic) directions in a larger field of reality. The whole area of parapsychology, for example, has been desperate for anything like a global theory, and you may just have created one. I especially enjoyed your treatment of synchronicity. I believe you could do an excellent paper on this alone.



From: "Emilios Bouratinos" Date: Wed, 21 Oct 1998
Subject: Re: Networks of meaning

Dear Christine,

I feel really honoured to have received the new materials you sent me from your book.  I remember how fascinating your ideas had appeared when you talked about them at some length during the summer of 1997. 
However, the end product exceeds my wildest expectations!  This is not only a first class piece of scholarship.  It embodys a tour-de-force on the level of thought and epistemology.  I cannot congratulate you enough for your achievement.  I follow the consciousness scene pretty closely.
Nothing has appeared that is quite as profound, novel, thought-provoking and comprehensive as your text.


Allan Combs, PhD.   Book Review for the Journal: Nonlinear Dynamics in Psychology and Life Sciences,
Accepted for publication by Steve Guastello, Editor in chief.
(already published in SCTPLS Newsletter)

Networks of Meaning, By Christine Hardy, PhD 

While a few prominent linguists such as Alfred Korzybski and Benjamin Whorf have deeply influenced our understanding of meaning and language, surprisingly few psychologists have taken the study of meaning (semantics) as the foundation on which to build a working theory of the mind. It is possible that Edward Tolman might have done so were he born into a less pragmatic age, and certainly many contemporary theories of thought and memory rely heavily on various conceptions of word meaning. But an entire theory of mind! That is something different. This omission is surprising when one thinks about the fact that language and the thought process which it informs is steeped in meaning, and indeed would be vacuous without it.
And yet, there it is¾no theory of the mind based squarely on an examination of meaning itself. Christine Hardy's book is a welcome corrective to this situation. In it she gives us a rich and broad semantic psychology that unfolds into a penetrating examination of consciousness itself. The result bridges the gap between traditional cognitive psychology with its schemas and semantic networks, and the modern process-oriented approach of the sciences of complexity. The book may well be the first step to an entirely new and deeply human understanding of the mind.

The cornerstone of Hardy's approach is an application of dynamical systems thinking to semantics. The result leaves no doubt as to the utility of chaos theory and dynamical systems thinking beyond the traditionally technical fields in psychology and the brain sciences. Moreover, the parallels between many of the ideas in this book and those found in other recent chaos theory informed works inspire confidence that an entire new understanding of the mind is in the making.

Hardy starts very simply, introducing basic concepts one at a time, then she sets them in motion to create an entire system. She begins with the basic notion of a concept, which she identifies as a complex semantic entity comprised of a dynamic constellation of meanings.
In the classical cognitive approach, concepts have been first equated with definitions, later described through a “family resemblance” model, and finally associated with propositional networks. The latter approach has been useful for explaining such phenomena as priming, and contextual effects on verbal behavior; but within this framework concepts themselves tend to remain frozen, in terms of their meaning.
Hardy, on the other hand, while affirming the importance of connections between concepts, emphasizes their dynamic transformation over time, commenting for example that they “are subject to modifications¾merging, splitting, expansions, distortions, drastic mutations,” and so on. This fluid view of concepts gives rise to Hardy's definition of thinking as the process of modifying concepts.
The identity of a concept depends upon its significations, while its linkages with other concepts and mental events (perception, emotions, memories, etc.) are subject to constant change and evolution. The fluid complexity of this situation leads to the most central idea in Hardy's thinking, the semantic constellation. This is an entire ensemble of linked semantic elements organized around a core meaning¾a knot of related concepts, internal images, sensations, gestures, moods, behaviors, and so on. The semantic constellation is a self-organizing dynamical system that is, in fact, the most basic unit of our mental lives. Hardy proposes that these semantic constellations are unique to the individual, but are influenced by culture. Holistically speaking, an individual's cognitive structure is comprised of an entire matrix of major semantic constellations, which Hardy terms the semantic lattice. This lattice normally evolves and complexifies, though in some instances certain semantic constellations may become closed and frozen. Hardy observes that “we find ourselves in a multidimensional universe where every entity is enveloped and enveloping, influencing and being influenced.”

All of the above is introduced in the first chapter of the book. From there Hardy moves to a review of the major contemporary views of the brain  and the mind with an eye to gaining a better understanding of the latter. She concludes, along with many others today, that the subjective sense of a unified self is largely illusory. She notes that the flow of the mental life is complex, nonlinear, and organized through synergistic dynamics between semantic constellations. Thought involves not only the conscious flow of mental events, but pre- and non-conscious processes that play important roles in cognitive outcomes.
Reminiscent of Goertzel and Combs' work, Hardy develops the notion of a state of consciousness as a specific cluster of psychological processes and content, making reference to Charles Tart's (1975) classic formulation of a state of consciousness as a system involving a particular pattern of psychological functions such as memory, reasoning, sense of self, body sense, sense of time, etc.

Hardy continues to explore these ideas of a modular achitecture in Chapter 3 on the Mind's Architecture. She first examines Bernard Baars' (1997) global workspace hypothesis in some detail. She finds it to be useful but essentially “data driven,” by which she means that it does not well accommodate mental control processes or generativity. Here she also argues that traditional algorithmic symbol-manipulation models are also inadequate for explaining the evolving and creative complexity of the living human mind. She then proposes a nested-networks architecture based on semantic constellations which exhibit the self-organizing properties of dynamical systems.

Chapter 4, dedicated to the mind's dynamics, proposes that the mind's basic, underlying functioning is a connective process, embodied in the semantic constellations' network architecture. There are thus two interlaced levels of mental functioning: a high-level logical and rational thinking process, and a low-level connective architecture and dynamics, instantiated in the semantic constellations.
The concept of a transversal mental-neural network is introduced here¾whereby semantic networks branch into neuronal networks in a distributed, parallel and dynamical fashion. Hardy develops the idea that semantic linkages (forming the connective process) are based upon a wide variety of connections such as contiguity, metaphor, analogy, contradiction, differentiation, sets and subsets, and more. Such linkages are made spontaneously during ongoing experience, and activated by perceptual input or by intention. Some are largely unconscious. Conscious events can set off cascades of unconscious associations which return, changed, as consciousness events again. One example of this is the incubation period often associated with creative intuition; but simple priming effects in the laboratory are less exotic examples.

In the next chapter, Hardy applies her theory to learning, which she views as essentially a connective process giving birth to new semantic constellations. Learning, she suggests, is the creation of structured links between various elements; these range from higher level processes to low level ones, whereby sensations, gestures, feelings, words, concepts and propositions are tied together in unique ways.

In chapter 6, Hardy begins to disclose the larger richness of her thinking. She introduces the idea that semantic constellations can be understood as attractors. These begin to form whenever an initial concept “is able to generate or pull in new links, coherent with itself.” Such attractors are dynamic forces in the psyche. For example, two attractors can compete with each other, resulting in cognitive dissonance. The outcome may be the merging of two attractors, the absorption of one into the other, or even a continued separate consolidation of each of them. In all of this, Hardy emphasizes the dynamic character of semantic constellation attractors, subject to evolutionary growth, bifurcations, and complexification.

Here I feel compelled to comment on the similarity of thinking of Hardy's work with that of Ben Geortzel (1994), George Kampis (1991), and myself (Combs, 1996), none of which she had contact with, or were available to her in France at the time she developed her theory. Geortzel uses a computational approach, conceptualizing the mind in terms of attractor dynamics, and emphasizing the competitive nature of attractors, that very much resembles Hardy's semantic constellations. Combs' uses a stream of consciousness approach, modeled after William James' descriptions of the mind and stressing the role of attractors as process patterns comprised of mental elements such as memory, thought, and emotion. Both were influenced by Kampis' profound theoretical exploration of the creative events that occur in the interactions of separate elements in complex systems in process.

Proceeding to Chapter 7, we enter the second part of the book, dedicated to the relationship of the mind with its physical, and then social, environment.  Hardy reviews several prominent approaches to perception, including the classic computational approach with its emphasis on internal representations, and the opposite Gibsonian view with its emphasis on affordances. Hardy tends to favor¾and rightly according to the present reviewer¾Francisco Varela's enaction theory (Varela, Thompson, & Rosch, 1991), according to which mind comes into being in the very interaction of the organism with its environment. This approach is both process oriented and emphasizes the dynamical interaction of the organism with its world. Hardy concludes, however, that while this approach is very effective at the sensory-motor level, it does not seem adequate to higher mental capacities. Nor does it sufficiently take into account cultural influences. Instead, she shows that the generation of meaning stems from the continuous interplay between an endo-context (the semantic constellations), and an exo-context (meaningful environment).

The next chapter presents quantum theory concepts relevant to her theory, such as nonlocality and the role of the observer, as well as recent quantum models of cognition. Here again she finds that the theories, though fascinating in their own right, do not provide a working model adequate to the understanding of a complex cognitive agent functioning in a social environment.
In Chapters nine and ten Hardy attempts to overcome the drawbacks of the above approaches by launching a more thoroughly semantic attack on the understanding of the mind as it functions in the social and objective world.
She does so by viewing the external objects that are experienced by an individual in terms of their meaning to that person. Each of these objects¾which can be anything, from another individual to a work of art¾forms a network of meaning, which she terms the eco-semantic field. The individual injects meaning into this field, which in turn returns (“retrojects”) its meaningful aspects back to the individual, interacting with his or her semantic constellations. A complete system of meaning comes into being through semantic exchanges between the individual and his or her personal environment. This view is in line with Varela's insights, above, but highlights the semantic environment of the human being, rather than the sensori-motor one. It is through the exchanges between the inside semantic constellations and the outside eco-semantic fields that meaning arises and evolves, and that social influences come into existence.
The above interaction is viewed as active and dynamic in nature, the individual influencing the (semantic) environment in many ways, and the environment influencing the individual in turn.
Expanding this, Hardy proceeds to view events as semantic constellations; she suggests that the mental conceptualization of an event may be the first small but significant step in setting it into motion.
Mutual interactions of individuals with the environment are the bases for the creation of culture. Hardy's concept of eco-fields is not limited to material objects, however, but also includes Poppers World 3, which includes cultural knowledge such as the story of the Odyssey (beyond the ink and the paper upon which it is written) and mathematical truths that are “discovered” (not invented) by the human mind.

Chapter eleven explores possibilities of Hardy's theory beyond the limits of ordinary material science, ranging into areas typically treated only in psi research. I enjoin the reader to stay with her here. She has an excellent background as a researcher into unusual states of consciousness and psi, and her partner, Mario Varvoglis, is one of the leading psi researchers in the world. Her discussion is well informed and supported at every step by empirical observation. Here Hardy explores the nature of synchronicity as proposed by Carl Jung, which emphasizes the confluence of inner and outer events of connected meaning, but beyond ordinary notions of causality. Her ideas concerning the eco-semantic field in interaction with conscious and unconscious aspects of the individual's semantic constellations make impressive sense out of this enigmatic phenomena, not entirely clear even in Jung's own writings.
Finally, Hardy considers the possibility of shared or collective consciousness. Here her thought follows along similar lines with that of Rupert Sheldrake (1988) and Ervin Laszlo (1996), suggesting that individuals can share elements of a common experience at a distance. Like those authors, she invokes the example of scientists working  independently in different parts of the world on related projects, but benefiting from a certain mutual but unconscious participation¾such that ideas developed by any one of them become more accessible to the others. As Laszlo has pointed out previously, the possibility of such subtle connections between individuals places increased responsibility on all of us, not only for our actions but for the very content of our private inner lives.