href="#ulink_8cc53f87-127f-5586-bdca-d01952afe7ae">111Michio Kaku, Hyperspace: A Scientific Odyssey through Parallel Universes, Time Warps, and the 10th Dimension (New York: Oxford University Press, 1994), 153-54. Roger Penrose is troubled by the reliance of string theory on 10 dimensions but considers it feasible that, ultimately, the problem may be resolved, as it is twistor theory. For the virtues and limitations and current popularity of string theory, see Roger Penrose, The Road to Reality: A Complete Guide to the Laws of the Universe (New York: Knopf, 2005), 869, 880-82, 887-93, 926-28, 1017, 1018, 1040, 1024, 1042; for twistor theory, see 962-67, 973, 991-92, 1003-1004. A resolution to the problem may be M-Theory, which posits an 11th dimension. In this dimension the strings, seen from a “mountaintop” view, have become membranes. Kaku and other string theorists have now endorsed this view. See Chapter 9.
112McTaggart, Living the Field.
113Phil Servedio, “The Indra’s Net: What Is It?” Heart Space: The Web Site of Phil Servedio, accessed April 5, 2014: http://www.heartspace.org/misc/IndraNet.html.
114Michael Talbot, Mysticism and the New Physics (New York: Bantam, 1980), 60.
115P.M.H. Atwater, Future Memory (Charlottesville, VA: Hampton Roads Publishing Company, 1999), 131.
116McTaggart, Living the Field.
117Atwater, Future Memory, 132.
118Ibid.
119Gregg Braden, The Divine Matrix: Bridging Time, Space, Miracles, and Belief (Carlsbad, California: Hay House, 2007), 32.
120Carlos Castaneda, Tales of Power (New York: Simon and Schuster, 1974), 39.
121Bohm, Wholeness and the Implicate Order, 175-76.
122Ervin Laszlo, Science and the Akashic Field: An Integral Theory of Everything (Rochester, Vermont: Inner Traditions, 2004), 3.
123Rupert Sheldrake, The Presence of the Past: Morphic Resonance and the Habits of Nature (New York: Random House, Vintage Books, 1989), 113.
124Sheldrake, The Presence of the Past, 175.
125Penrose, The Road to Reality, 12, 13.
126Ibid., 1029, 1030.
127Ibid., 17-18.
128Sheldrake, The Presence of the Past, 308-9.
129Ibid., 110.
130Ibid.
131Fred A Wolf, The Dreaming Universe (New York: Simon and Schuster, 1994), 164.
132Rupert Sheldrake, Terence McKenna, and Ralph Abraham, Chaos, Creativity, and Cosmic Consciousness (Rochester, VT: Park Street, 1992), 8-9.
133Ibid., 26.
134Braden, The Divine Matrix, 34.
135Professor Görnitz traces the origin of this idea to Democritus and Plato. See: Görnitz, Thomas. “The Contribution of Quantum Theory to the Phenomena of Creativity in Science.” Keynote Address. International Centre for Innovation in Education. 3rd annual conference. Athens, Greece, June 10, 2010.
136Edgar Cayce’s 14,306 readings are referenced by two numbers: the first represents the client; the second, the number of the reading. All readings are housed in the vault of the organization founded on his work, the Association of Search and Enlightenment (A.R.E.) and are also available on CD-ROM or in the members’ section of the ARE Web site, www.edgarcayce.org.
137Fellini, Fellini: I’m a Born Liar.
138Wilber, CW, vol. 7, A Brief History of Everything, 25.
139Michael Talbot, The Holographic Universe (New York: HarperCollins, 1991), 285. See the excellent description at http://www.heartspace.org/misc/IndraNet.html.
140Andrew Cohen and Ken Wilber, “The Guru and the Pandit: Dialogue XXI: The Interdynamics of Culture Consciousness.” What is Enlightenment? 42 (December-February, 2008-2009), 44, 46.
Synergistic Interlude
“The Lost Coin” by Jonathan Young
“There is a parable in the Scriptures about a woman who has lost a valuable coin. It is one of only ten that she has. She lights a lamp and sweeps day and night until she finds it. When it is found, she invites her friends over to celebrate with her.
“In those days it was the custom for women to wear coins that had been something like a dowry. It is as if a person whose savings are all in the form of jewelry were to lose a piece. Even though the lost piece does not represent the whole of her wealth, it is a thing of considerable value to her. She devotes herself totally to finding the coin and when she succeeds, she wants her neighbors to share her relief and joy. We might imagine that she spent the value of the coin on the festivities.
“The story is a marvelous illustration of the idea of regaining a lost sense of soul. On a simple level, a precious piece of her feeling that she was valuable was gone. It had fallen into the dust. When some part of one’s self-esteem falls away, the sense of loss is tangible. Since the coin had been sewn to her dress, its absence also represents a loss of face. She had suffered a diminished self-image. It is like how we feel when a setback in a cherished project deflates us or a thoughtless comment gets us down. It takes some work to return to the full feeling of worthiness we had