What Is Fundamental Science? Fundamental Science is a radical rethinking of the fundamental nature of science, scientific method and scientific research that introduces the most important new philosophical and scientific concepts for the 21st century. As a result, it is of vital interest to both physicists and philosophers, physicians and psychotherapists, musicians and artists, theologians and theosophists. Its basis is a fundamental distinction between any experienced and observed phenomena that we are aware of on the one hand, and the fields and field-patterns of awareness. The word 'physics' comes from the Greek verb phuein - to 'arise' or 'emerge'. Fields of awareness are the condition of emergence [Greek phusis] of any physical phenomena whatsoever. Recognition of the field character of awareness or 'subjectivity' is the key to a new understanding of extensional reality - the 'objective' outer universe of matter and energy - as the material manifestation of intensional reality - the inner universe. Fields of awareness are not energetic fields in extensional space but occupy a non-extensional or intensional space. They are not composed of measurable quanta of energy but of 'qualia' - qualitative tones and intensities of awareness comparable to musical tones. The inner universe does not consist of any observable physical phenomena that we might be aware of but rather of musically patterned tones and textures, densities and intensities of awareness as such.

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Fundamental Science and Music
Physical sound consists of vibrations of air molecules in space. But the space of our felt inner resonance with a piece of music is quite distinct from the extensional space in which physical sound waves travel. The medium of this resonance is not physical sound tone but feeling tone. Fundamental Science understands feeling tone as something more fundamental than either subjective feelings within us or measurable sound vibrations around us. The idea that subjective feelings are mysteriously 'produced' by the physiological effect of physical sound vibrations picked up by the ear and registered by the brain is a caricature of scientific thinking. It ignores the fact that unless we are already attuned to the feeling tones communicated through music, the sounds on which these are carried can produce no emotional effect, no matter how loud they are. Music defies psychological explanation through conventional physics and physiology. For both fail to distinguish between our awareness of external sound or inner emotions within us and the felt tones, intensities and textures of awareness that constitute 'feeling tone'. The latter are the very source of music and the sole medium of our resonance with it. Fundamental Science both draws on musical awareness and draws out its fundamental scientific significance. It understands music as an expression of the fundamental nature of intensional reality, composed as it is of those patterned tonalities and textures of awareness that constitute the essence of feeling tone.

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Fundamental Science and Intensional Reality
We all recognize that the human being possesses a psychical interiority that is not identical with the body's physical interiority - an 'inner space' that forms no part of extensional physical space. But neither physics nor psychology have fully recognized that this non-extensional or psychical space may not simply be something peculiar to human nature but rather our own human experience of a fundamental dimension of non-human nature - its intensional dimension. The fact that intensional reality is psychical in character does not mean that it is identical with the personal human consciousness or subjectivity. Instead it consists of pre-personal and pre-human fields, field-qualities and field-patterns of awareness. The latter are the ultimate psychical source of human consciousness in the same way that energetic fields are the ultimate physical source of the human body. Physical science can offer no explanation as to how awareness as such arises from an otherwise non-aware universe of matter and energy. A truly fundamental physics on the other hand, would at the same time be a fundamental psychology, recognizing that intensional fields and field-patterns of awareness are the intensional or pre-physical dimension of energetic fields and field-patterns. That awareness in other words, is the very inwardness of energy - its intensional reality - just as matter is its outwardness or extensional reality.

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Fundamental Science and the Fifth Dimension
The fifth dimension is not a dimension of extensional space-time. It is the dimension of awareness and of meaning or sense. The space of a dream is a space that opens up within our awareness, but has no measurable physical dimensions. But even our ordinary sensory awareness of the world, whilst it permeates space, neither takes up any space nor possesses any measurable spatial dimensions. A book occupies three-dimensions of space and one of time. At the same time, however, it is the three-dimensional surface of an inner world of meaning. We can read and understand words only because we already dwell within the world of meaning whose expression it. Meaning is immanent in our lived sensory experience of the world in just the same way that it is immanent in the word and in the images of our dreams. But the inner space of meaning within the word and within the world constitute a fifth dimension so far unrecognized by science. Meaning is not a property of the word alone, but something intrinsic to our immediate wordless awareness of the world because this awareness is not something neutral but is itself imbued within intrinsically meaningful qualities. The sense of a poem, painting or piece of music does not lie in its 'reference' to some outer fact or inner feeling, but with the sensed qualities and tonalities of awareness it evokes and gives expression to. Similarly, the true 'meaning' of observed phenomena does not lie only in their pre-assigned significance within a mathematical or terminological structure of relationships. It lies in their sensed significance within our awareness, the way observed phenomena and their relationships reflect and give form to inner field-qualities and patterns of awareness. The most complex mathematics can never give expression to the fifth dimension, understood as a non-extensional dimension of awareness and meaning. A dimension of sensed significance that is immanent, not just in words, but in things themselves. Meaning is not something we confer on the world as human beings through thought and language. The material world is itself the material word - the manifestation of a world of meaning. This is a world made up, not of isolated sensory perceptions or quantitative empirical 'data' but of sensed qualities of awareness as such - of qualia.

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Fundamental Science and Common Sense
In our everyday awareness, the 'inner' distance or closeness we feel to another human being is not less but more real than the extensional distance separating us from them. Similarly, the inner warmth or coolness of another human being, and the inner lightness or darkness of their mood, are not less but more real than the measurable temperature of their body or the ambient light reflected by it. Both physics and psychology, however ignore our common human sense of inner warmth and coolness, light and darkness, levity and gravity. Talk of the 'space' that someone is in, the 'closeness', or the 'heaviness' of their mood is regarded as purely 'metaphorical'. Fundamental science challenges this viewpoint, understanding inner closeness and distance, inner warmth and light, inner sound and gravity, inner charge and magnetism, as objective dimensions of intensional reality. Inner warmth for example, is not 'metaphorical' warmth but essential or fundamental warmth. It is not less but more real than its physical counterpart. Refugees unprotected from the cold, for example are kept alive as much - if not more - by the inner warmth of each other's presence as by the warming effect of each other's bodies on the air around them. Inner closeness and contact is not a metaphor of physical closeness and contact. Instead actual physical contact serves as a metaphorical expression of inner closeness. The acknowledgement of intensional reality is nothing esoteric but the common sense foundation of Fundamental Science.

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Fundamental Science and Language
Contemporary science claims to be based on 'empirical' evidence - on fact. Its true basis are not facts but verbal signifiers - its own basic terms and concepts. 'Matter' and 'energy' are not facts but concepts expressed in words. As a result of relativity and quantum theory, however, physical science now finds itself unable to say anymore exactly what these words actually mean - it provides us with no fundamental concept of what 'matter' and 'energy' essentially are. Fundamental Science recognizes that the true starting point of scientific investigation and research is not a set of facts but a set of terms and concepts - a set of signifiers. Every term or verbal signifier however, has not one but two basic dimensions of meaning - two vectors of signification. One vector is its reference to extensional reality and the outer universe. The signifier 'warmth' for example, signifies both a quantitatively measurable physical phenomenon and a quality of psychical awareness (a "warm" feeling or a "warm" person). Felt bodily sensations of warmth and coolness are the bridge between the physical-scientific signification of the term 'warmth' and its psychical signification. It is only through acknowledging the reality of both dimensions of signification and their relation to one another that we can arrive at a fundamental concept of what 'warmth' as such essentially is. The same thing applies to all the basic concepts of physical science. It is not enough to define scientific terms in terms of one another. Instead we must ask ourselves what these terms essentially mean. For that we must not only study the extensional physical phenomena that these signifiers refer to but refer back to our direct sensory experience of them and to our felt sense of their intensional or psychical signification.

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Fundamental Science and Magic
There is nothing unscientific or esoteric about magical ritual. It is a central part of our everyday lives. When we draw the curtain in the morning it is not only to let in the fresh light of day but to evoke a renewed sense of inner light within us. When we take a warm bath it is not only to relax our muscles but to regain a sense of inner warmth and fluidity. When we listen to music we make use of outer, physical sounds to feel our inner music - to attune to and resonate with specific qualitative patterns and tonalities of awareness within us. When candles are lit, whether in a restaurant or place of worship, it is not only to symbolize the flame of spirit but to rekindle its light and warmth within us. When we tidy up a room we bring renewed order to the patterned field of outer perception in a way that also brings renewed order to our minds - to our own inner field-pattern of awareness. When we study a book or painting we do not just gain information or sensory enjoyment - we attune ourselves to field patterns and tonalities of awareness expressed in language or painting. The problem in everyday life is that sensations of different physical qualities of warmth and coolness, light and darkness, solidity and fluidity etc. are confused with a felt sense of the inner psychical counterparts of these qualities - with intensional light and warmth, solidity and fluidity, pattern and tone etc. As a result we identify the intensional, inergetic qualities with their extensional physical counterparts. We rely on ritual to evoke the latter, whilst at the same time confusing them with the former - thinking that our relaxation in the bath comes from the sensory warmth of the water alone rather than from the feelings of inner warmth and fluidity it evokes. The problem in science is that our direct feeling cognition of intensional and inergetic qualities is replaced by intellectual concepts derived from sensory perception or instrumental measurements alone.

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Fundamental Science and the Life of Meaning
The inwardness of the word is not an extensional, spatial inwardness but an intensional space of meaning that opens up within it. We understand words not because our brains decode their meaning but because we already dwell within the intensional space or world of meaning from which they arise. But what is true of words is also true of things and people, human and natural phenomena. What we perceive in the first place is intimately connected with what it means to us. Conventional science has not answered as to how a life of meaning arises in an otherwise meaningless universe of matter and energy. Psychology sees meaning as something we attach to material things. Fundamental Science is based on the revolutionary proposition that meaning is more fundamental than matter itself. Meaning quite literally matters - materializing itself in experienced phenomena and patterns of events. The experiences of the psychologist Viktor Frankl in the Nazi concentration camps taught him that meaning was something essential to bodily life - it was those who no longer sought or found any meaning in life, who found their life energy ebbing away. From the point of view of Fundamental Science, the life of meaning is the key to the meaning of life and all that is.

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Fundamental Science and Felt Sense
One of the cornerstones of Fundamental Science is Eugene Gendlin's concept of directly experienced meaning or 'felt sense'. Normally we think of meaning as something belonging to language and words, concepts and symbols - to signifiers of one sort or another. But before we can give expression to a meaning in words we must first of all feel that meaning. When we are at a loss for words we refer back to felt sense - to our direct feeling cognition of the meaning we wish to expression. Fundamental Science understands felt sense as an attunement to potential patterns of meaning or significance that in turn find expression in signifiers - in patterns of language and thought, speech and behaviour. But from the point of view of Fundamental Science, potential field-patterns of significance find expression not only in language but in experienced reality itself. All experienced phenomena and patterns of events are themselves expression of inner field-patterns of significance. As such they are intrinsically meaningful. Felt sense is our direct feeling cognition of this intrinsic meaning - the world of potential meaning or significance that constitutes the inner universe. Just as a text is the two-dimensional surface of an inner world of meaning with many layers and dimensions, so is the outer universe itself the three dimensional expression of a multi-dimensional world of meaning that occupies no extensional space but has a non-extensional or intensional character. Felt sense is our gateway into intensional reality -a feeling cognition of the inner field patterns of significance that find expression in both words and things themselves, in both language and experienced reality.

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Fundamental Science and the Five Senses
We see a clock on the mantelpiece or hear a car passing by on the street. This is where we see the clock and hear the car. But where do we see the clock and hear the car? The conventional scientific model of sense perception is based on the idea that seeing and hearing, like our other sense, are themselves 'things' that can be located in space - in our eyes, ears or brains for example. Our seeing of the clock and hearing of the car are not themselves 'things' we can locate in extensional space. They have a non-local or field character. A baby does not see a clock on the mantelpiece or hear a car passing by. This is not because its eyes, ears or brain are not developed enough to perceive these things but because it has as yet no concept of 'clock' or 'car'. It does not see the shapes or hear the sounds of pre-conceived things. On the contrary is hears those things as sounds and sees them as shapes. For the baby sensation itself is intrinsically meaningful even without the ability to attach names to what it sees and hears, tastes and smells. That is because it feels, through sensory experience, including auditory and visual experience, itself directly touched by things. Its sense of touch is not limited by its extensional, physical contact with things but constitutes a field or 'feel-d' of tactile awareness connecting it directly with the inwardness or intensional reality of the things around it - their inner field-patterns. For the baby touch is a 'sixth sense' - a felt sense of these field patterns as vibrational qualities and shapes. Its brain, eyes and ears serve only to give sensory form to these felt vibrational qualities and shapes - first as nameless sights and sounds and only later as nameable objects. In becoming a named object of perception however, the thing ceases to be felt as an intrinsically meaningful vibrational pattern and becomes merely a signifier for other thing - the sound of its mother's voice for example, becoming a signifier of the breast. When the child hears cars and sees clocks, percepts itself have become concepts, and objects themselves have become experiential words or signifiers.

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Fundamental Science and Psychology
Fundamental Science allows us to distinguish between specific contents of consciousness (sensations and perceptions, emotions and thoughts, dreams and mental images) and, on the other hand, the field-states and field patterns of awareness which they emerge from and give form to. Just as energy fields are not reducible to their localized manifestation in particular physical events or phenomena, so are fields of awareness not reducible to their manifestation in any psychical events or phenomena. Rather than being a product of specific psychical events or phenomena that we may be aware of, field-states of awareness consist of patterned tones and intensities, textures and densities of awareness as such. They can be compared to moods, which lend a specific tone and texture to our experience of ourselves and of the world, but are not themselves reducible to specific phenomena in ourselves or in the world. The understanding of moods as field-states of awareness rather than as bodily or behavioural phenomena is one of the many ways in which Fundamental Science can deepen our understanding of the human psyche itself whilst at the same time showing its connection with inner dimensions of the physical universe as a whole.

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Fundamental Science and Morphic Resonance
Another of the major cornerstones of Fundamental Science is Rupert Sheldrake's articulation of the principle of 'morphic resonance'. Put simply, this is the understanding that any material form (Greek morphe) is stabilized by resonance with its own underlying field-pattern or 'morphic field'. The principle applies to material forms or 'morphic units' at all levels, from atoms and molecules, to cells and biological organisms. According to Sheldrake, morphic fields can be understood as probabilistic fields consisting of different potential field-patterns of emergence. The actualisation of potential field-patterns in a particular morphic unit makes it more likely or probable that its form will be sustained or reproduced in the future. It is also influenced by morphic resonance with higher-level field-patterns already actualised in the past. The process of morphogenesis - the progressive emergence of morphic units at a higher level of organizational complexity is not a deterministic process of linear or 'energetic' causation but an expression of 'formative causation' - the effect of an already actualised higher-level field pattern such as that of a molecule or organ on the development of a lower level morphic unit such as an atom or cell. Fundamental Science sees in Sheldrake's concept of morphic resonance a fundamental dynamic governing the relation between intensional or potential field-patterns of manifestation and their actualisation in extensional reality - in energetic field-patterns and material forms. 'Morphic resonance' is a fundamental relation between intensional and extensional, potential and actual forms or field-patterns. Sheldrake's use of the term 'resonance' to describe this relation is of vital significance, expressing a fundamental relation between form or pattern on the one hand and tone or sound on the other. Every form of pattern possesses its own fundamental tone. Conversely, every tone bears within it an intrinsic form of pattern. That is why the relation of potential and actual forms is one of resonance.

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Fundamental Science and Living Organisms
The way we perceive another organism - a shark or jellyfish for example - is shaped by our own species-specific field-pattern of awareness. Since this differs from that of other species, our perception of a shark or jellyfish will differ from their own perception of each other, of other members of their own species. What any organism essentially is, cannot be determined by its appearance - either to other organisms of the same species or to other species, including homo sapiens. An organism is not, in the first place, a biological entity. It is an essentially organizing field-pattern of awareness, one that configures its own patterned field of awareness and thus shapes its perception of other organisms within that field. This was recognized long ago by the biologist Uexkull, who described this patterned field of awareness as the organism's own unique and species-specific perceptual environment (Umwelt). Awareness forms itself into patterns. The relation between a field of awareness and the field-patterns of awareness it gives rise to can be compared to the relation between an ocean and the life-forms it generates. Each life-form is an expression of the life of the ocean as a whole. At the same time however, it perceives both the ocean itself and the other life-forms within it according to its own organizing field-pattern of awareness, which differs from that of other organisms. The biological form of a plant, animal or human being is the extensional bodily manifestation of its organism. The organism as such is the intentional reality of any biological form - its organizing field-pattern of awareness - as this is perceived within the already patterned field of awareness of another organism.

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Fundamental Science and the Self
From the point of view of Fundamental Science human awareness has a non-local or field character, comparable to a fluid ocean of awareness capable of manifestation in not one but countless field-patterns and localized centers of awareness. Our fundamental identity as human beings also has a field character, consisting of a specific range of potential tonalities and field-patterns of awareness. Our localized human ego awareness on the other hand, has the nature of a single localized centre of awareness with its own field-pattern. It can be compared a fish's awareness of itself as an extensional body separate and apart from the other life forms in the ocean. But the human being possesses a second level of awareness, comparable to the fish's awareness of itself as a part of the ocean as a whole. Aware of itself as one manifestation of the life of the ocean as a whole it experiences itself as inwardly connected to other life forms that constitute its other manifestations. Similarly, our own organismic awareness connects us inwardly with others - allowing us to acknowledge them as expressions of potential qualities and patterns of awareness latent within our own larger identity - our own oceanic field of awareness or 'field-self'. What is referred to in spiritual psychology as the 'inner self' corresponds to a third level of awareness, analogous not to a fish's awareness of itself as a part of the ocean, but to the ocean's awareness of itself in the individualized form of a particular fish. As a 'self', the human being is not a fixed identity but a self-manifestation of a larger and ultimately unbounded identity field, the field-self. Organismic awareness puts us in touch with a specific region of that field - the self-field - linking us through field-resonance with the actual and potential tonalities and patterns of awareness of others. Ego awareness turns both self and other into objects for a localized subject or centre of conscious awareness standing over and above the self-field and field-self, which it experiences as a subconscious or unconscious self.

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Fundamental Science and the Human Body
Any truly fundamental biology and medicine must distinguish between the human body and mind on the one hand, and the human organism on the other. The human body and brain are the extensional form of the human organism. The human organism is the intensional reality of the human body and brain - a gestalt of molecular, cellular and organic awareness. It is also the musical instrument (Greek organon ) with which we give patterned form to different tones and textures of awareness - embodying them in muscle tone and motor patterns, in organ tones and patterns of molecular and cellular behaviour, and expressing them in patterns of vocal intonation and language, behaviour and thought. Biological organs, like any other instrument such as a pen, possess functions but no capacities. We use a pen to write, but the pen itself has no capacity to write. An organism, as Heidegger pointed out, is not a set of organic bodily functions but an organization of capacities belonging to an aware being. Specific organic functions such as respiration, digestion, metabolism etc. are the embodiment of organismic capacities - our capacity to breathe in, ingest and metabolize our experience of the world as aware beings, to draw meaning from it and find a response to it that embodies our innermost potentials of being. We do not breathe because we have lungs or think because we have brains. Instead, our lungs, brains and other functional organs of the human body are the embodiment of fundamental capacities, which have to do with our aware relation to the world. Awareness is intrinsically relational - an awareness of ourselves in relation to something or someone other than self. Disturbances in organic functioning can disrupt our ability to embody these fundamental capacities. But they are more often an expression of a disruption of those capacities - an inability to fully absorb and metabolize experience. Experiencing however, is intrinsically relational - an awareness of ourselves in relation to something or someone other than self. Ill-health therefore, also has an intrinsically relational character - being an expression of felt disturbance or dis-ease in our relation to other people and the world.

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Fundamental Science and Human Values
Fact is the basic value of extensional science. Values are the basis facts of intensional reality and Fundamental Science. They consist of fundamental qualities of awareness manifested in human relations and materialized in human labour. But just as felt meaning cannot be identified with its symbolic expression in verbal signifiers, so can felt values not be identified with their symbolic expression in material or moral, ethnic or cultural values. Still less can they be reduced to corporate or commercial values, commodity or brand values. If two or more people were totally different in all respects there could be no relation between them. If two or more people were the same in every respect, they would constitute one person and not several - and there would be no relation between them. It is not enough however, to draw the conclusion that people are the same in certain respects and different in others. For if their sameness or differences in these respects were absolute there could also be no relation between them. Relationality as such, not just between people but between things, can never arise from sameness or difference but only from similarity-in-difference - from simference. Fundamental values are simferences - finding expression through similarity-in-difference. As such they can never be the property of an individual or a group, race or nation, culture or community.

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Fundamental Science and Health
Modern medicine understands health as 'functionality' of body and brain and illness as dysfunction. Fundamental Science understands health as the capacity to draw meaning from life through value fulfillment - the fulfillment of our innermost potentials of being. These cannot be reduced to the biological potentials encoded in our genes. From the point of view of modern genetics, the human body is a book of life without an author and without any inner dimensions of meaning. We can no more reduce the nature of a human being to their genetic alphabet and its protein words or molecules than we can reduce the meaning of a book to its basic alphabet and vocabulary. We can no more predict the bodily health or behaviour of an individual from their genetic make up than we can predict what they will say by studying their alphabet and vocabulary. So-called 'gene therapy' is comparable to an attempt to prevent a person expressing themselves in certain 'bad' or 'unhealthy' words by eliminating those words, or the letters needed to create them and/or replacing them with other better words - quite irrespective of what the individual is seeking to express through them. It is based on the fundamental assumption that disorders of the human body or brain are intrinsically meaningless, rather than the bodily expression of a meaningful felt dis-ease of the human being.

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Fundamental Science and Medicine
Fundamental Science challenges not only the basic metaphysical assumptions of physical sciences, but also those of biological medicine and psychiatry, the latter being the most obvious and widespread application of a thoroughly outdated, primitive, causalistic understanding of the human body and its relationship to the inner human being. The physics beyond physics or 'meta-physics' of Fundamental Science provides the theoretical and practical foundations for a medicine beyond medicine. This Fundamental Medicine or 'meta-medicine' challenges the reduction of the human being to the human body and brain, and the reduction of the patient's felt dis-ease as a human being to some medically diagnosable disease. In doing so it offers a radical alternative to the ever-increasing use of biotechnology and psychopharmacology. The latter are entirely in the service of corporate health profiteering and health fascism - the attempt to medically eradicate all bodily and behavioural expressions of ill-health which interfere with the healthy 'functioning' of the employee. In this way medical science avoids having to question the fundamental nature of health and sickness, and the intimate relation between sicknesses of the human body or mind and the sickness of human relations in capitalist society.

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Fundamental Science and Phenomenology
Unlike the physical sciences, what is known as 'phenomenological' science has always recognized that awareness is the pre-condition for our experience of any phenomena or universe whatsoever. What it has not fully explored is the non-local or field character of awareness or subjectivity as such. Subjectivity is still seen as the property of a localized subject or ego. In Husserl's 'transcendental phenomenology', consciousness is seen as something that is always 'intentional', a consciousness of something on the part of a transcendental ego that cannot itself be reduced to any thing it is aware of. Fundamental Science is 'field-phenomenological science', based on a 'field-dynamic phenomenology'. Its basis is the recognition of the field-character of awareness or subjectivity as such. Fields of subjectivity, and not any localized subject or ego, are the precondition not only for our human experience of physical phenomena but of the very emergence [phusis] of those phenomena. Awareness is not the property of a pre-given subject, human or divine, empirical or transcendental, nor is it reducible to our own specifically human mode of subjectivity. It is not an intentional relation to phenomena but their intensional reality - the very inwardness of phenomena and not just their subjectively perceived form. Field-patterns of energy manifest as observed material structures. Field-patterns of awareness manifest as experienced phenomena. A phenomenon is not just something we are aware of. It is itself the phenomenal manifestation of a particular figuration or field-pattern of awareness. Every such field-pattern of awareness, however, in turn configures its own patterned field of awareness. As human beings our perception of any phenomenon - whether a tree, rock or another human being - is in essence the perception of another field-pattern of awareness, but a perception whose phenomenal form is shaped by our own patterned field of awareness.

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Fundamental Science and Religion
In an age in which religious fundamentalisms coexist uneasily with a no less rigid scientific fundamentalisms - including both biological and quantum-physical reductionism - is it anymore possible to articulate a fundamentally new understanding of both science and religion - a fundamental metaphysics that is at the same time a fundamental physics and a fundamental psychology, a fundamental biology and a fundamental theology? Fundamentalisms of all sorts seek a foundation for the known universe in terms that are by no means 'fundamental', but derive instead from unquestioned human concepts and symbols. Fundamental Science has nothing in common with religious or scientific fundamentalisms. Its foundation lies in a dimension of Being or fundamental reality misconceived in both science and religion. This is the realm of 'nothingness' or no-thingness, conceived in physics as a vacuum field, in religion as the source of creation ex nihilo, and in Oriental theosophy as the emptiness or void which is the source of all things. In Fundamental Science it is understood as the realm of intensional reality, made up of potential field-patterns of emergence that are the source of all actual or probable energetic patterns. Just as God cannot be reduced to one actual being among others, nor can these potential field-patterns be reduced to any actual or manifest phenomena. Fundamental Science and religion are united in the understanding that it is our own direct awareness of unmanifest potentiality that re-links us not only with our own innermost potentials of being, but with an unbounded and inexhaustible realm of creative potentiality that constitutes the aware inwardness of creation - the intensional reality of both God and Energy.

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Principal Sources of Fundamental Science
1. Eugene Gendlin's concept of 'felt sense'.
2. Rupert Sheldrake's concept of 'morphic resonance'.
3. Rudolf Steiner's spiritual-scientific world view.
4. Michael Kosok's 'dialectic phenomenology' - a scientific account of the non-local or field character of subjectivity and its field-dynamics.
5. Karl Marx's vision of a unitary science that would constitute both a "natural science of man" and a "human science of nature".
6. Seth's direct insights into the nature of intensional reality and the inner universe, as presented in the books of Jane Roberts.
7. Donald Winnicott's understanding of the mother-infant dyad and the intensional or 'potential space' of play and creativity.
8. Martin Buber's understanding of the I-Thou relation as a direct intensional relation between two beings.
9. Martin Heidegger's critique of the false metaphysical assumptions underlying the modern scientific-technological world view.
10. Von Uexkull's understanding of living organisms as aware beings shaping their own unique sensory environment or 'Umwelt'.
11. Meister Eckhart's theology of God's unbounded inwardness or intensional reality . "…what flows out remains within."
12. Heraclitus's 'Cosmic Fragements' - recorded sayings of the first fundamental scientist.