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The unexpected answer comes from returning to the leg work we have done in the previous chapters on the nature of underlying reality. Recall that matter is fundamentally nonmaterial and holographic. The brain, being matter, must also be fundamentally nonmaterial and holographic. This understanding would help explain how people with hydrocephalus, having essentially no brain, can be normal and store 280,000,000,000,000,000,000 (2.8 X 1020) bits of information over a lifetime. If the brain is holographic, even a small piece could contain functions of the whole brain, since; by comparison, one inch of holographic fi lm can store the information of fifty, 1300-page Bibles.
So consciousness is best understood in terms of the incorporeal and holographic world of the quantum, not in terms of four dimensional locations in neurons, synapses, and biochemicals. Like the quantum, consciousness does not possess a precise location. It is best thought of as being indeterminate and everywhere at once.
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This brain-as-hologram model helps us to better understand many puzzling things, such as:
- The ability to recall and have associative memory (nothing is ever forgotten because everything is interconnected)
- Fantastic memory of detail in huge mathematical pictures, such as the ability of Akira Haraguchi to recite a number for pi out to 83,431 decimal places
- The transference of learned skills; for example, trace your name in the air with your left elbow, something you have never done before. The fact that you can do it suggests that skills are learned holographically and are not restricted to a particular spot in the brain
- Photographic (eidetic) memory
- Recognition of a familiar face regardless of angle or part of the face viewed
- The phantom limb phenomenon is explained because things such as limbs do not really disappear in the holographic universe
- Learning to ride a bicycle without memorizing every intricate detail of movement because we connect with things holistically, not by pieces
- Seeing what is not there by constructing images, words and thoughts out of fragments—for example:
fi yuo cna raed tihs, yuo dnot hvae a sgtrane mnid. Cna yuo raed tihs? msot polelpe cnoat blveiee taht tehy cluod aulaclty uesdnatnrd waht tehy weer rdanieg. The phaonmneal pweor of the hmuan mnid, aoccdrnig to a rscheearch at Cmabrigde Uinervtisy, sohws it dseno't mtaetr in waht oerdr the ltteres in a wrod are, the olny iproamtnt tihng is taht for the msot prat the frsit and lsat ltteer be in the rghit pclae. The rset can be taotl mses and you can sitll raed it whotuit a pboerlm. Tihs is bcuseae the huamn mnid deos not raed ervey lteter by istlef, but the wrod as a wlohe.
Once we understand that we are something other than an organic mass, and that the "I" is really not constrained by the physical, fantastic new possibilities emerge. There are countless books, retreats, seminars, and mentors that teach any person how to accomplish incredible (from a materialistic viewpoint) feats and adventures such as out of body experiences, regressions, and psychic explorations to get reacquainted with what the "I" really is. Those who are successful never again doubt that they are more than flesh and blood. Even if we don't decide to embark on such adventures, we will all, in the end, experience it anyway, nolens volens. If mind, the "I", is extraneous to matter, there had to have been a pre-body history of the "I". It also means there would be a post-body future for the "I".
Let's explore the possibility of a future for the "I" after the death of the body.