Harnessing the Force of All Creation: Part One. The Power of Love to Shape Reality

1 “[T]he force of all creation,” is William Tiller’s evocative phrase (Tiller et al., 2005: 230).

¹

Abstract

The focus of this two-part work is Love’s enormous potential, as ‘the force of all creation,’ to empower humanity’s transformation to a peaceful sustainable world. Such radical change requires the full spectrum of human faculties and proficiencies—viz, those of the intellect and those of the heart. Part One documents love’s generative role in biopsychosocial function, and love’s vital role in our psychic proficiencies—the powers of heart, mind, and spirit to shape reality. In Part Two, a quantum holographic theory describes how Love-held Will can induce change, through the psychoenergetic processes of psi-formation.

Keywords:

• Consciousness
• love
• psi research
• quantum holography
• William Tiller

Acknowledgements

I am grateful to Ervin Laszlo for his support and encouragement, over the many years we have been acquainted, and especially in the last two years or so, during my work on this topic. My good friend and colleague, Murray Gillin deserves a special note of gratitude, both for his new book (Gillin, 2021) which was instructive in deciphering aspects of Tiller’s terminology, and for his review, as a former physicist, of my equations. Murray, along with Rob Nixon, Robert Rees, and my wife, Chaarenne Torris, also provided helpful comments on previous versions of the manuscript. Chaarenne has been unwavering in her support, love, and patience in reading and rereading numerous previous versions in our joint effort to improve the clarity of this work. I thank the Institute of HeartMath for permission to reproduce Figures 4 and 5 (the latter with my addition), and my brother, Barry Bradley—a world class cartographer, for adapting and redrawing Figure 1.

Disclosure Statement

No potential conflict of interest was reported by the author(s).

Notes

1 “[T]he force of all creation,” is William Tiller’s evocative phrase (Tiller et al., 2005: 230).

2 Both forms of holography were discovered by, Nobel Laurette, Dennis Gabor (Gabor, 1948 & 1946, respectively). The terms used to describe them, are Karl Pribram’s (Pribram, 1991; see “Lecture 2. Outlines of a Holonomic Brain Theory”).

3 There are notable exceptions (e.g., Lewis et al., 2001; Sorokin, 1954; Sternberg, 1986), including Murray Gillin’s bold new book, Jesus: The Social Entrepreneur (Gillin, 2021).

4 This is Bohm and Hilelys’ concept of “active information” (Bohm & Hilely, 1993: 35-38).

5 The page references in this section are to Sternberg (1986).

6 The first seven are “Nonlove,” “Liking,” “Infatuated Love,” “Empty Love,” “Romantic Love,” “Companionate Love,” and “Fatuous Love.”.

7 Even in non-intimate relationships, these same socioaffective dynamics are observed (see Bradley, 2001).

8 The study reports the results of a nation-wide, longitudinal investigation of 57 urban communes conducted in the mid-1970’s (Bradley, 1987).

9 Ethnographic evidence indicates that power functions as an actualization hierarchy, rather than as a hierarchy of domination.

10 A multivariate model in which only these two structural measures meet the minimum statistical criteria for entry into a stepwise discriminant function analysis, was able to correctly classify the survival status of 45/46 (97.8%) communes.

11 See Sheldrake’s intriguiging review of research and the evidence from his own pioneering research on the psychic powers of animals (Sheldrake, 1999).

12 See Radin’s (1997a) compelling review of the voluminous research.

13 See the research review in Bradley (2020).

14 See Radin (1997a), Bradley and Tomasino (2011), Radin et al. (2013).

15 Margins of Reality is the title of Robert Jahn and Brenda Dunne’s book (Jahn & Dunne, 1987).

16 This is from the title of their book, Some Science Adventures with Real Magic (Tiller et al., 2005).

17 The intention template statement is ‘imprinted’ into the IIED through a focused meditation process in which Tiller and his two associates—all of whom are highly trained meditation adepts with decades of practice—adopt of loving-held emotional state to encode the intention statement into the electrical circuitry of the device with repeated meditations. See Tiller et al. (2005) for a full description of their procedure; and Tiller and Dibble (2009) for an overview Tiller’s research program.

18 Such as, room temperature of a controlled space, the pH behavior of water, and fruit fly larvae maturation.

19 “Subtle” energies behave differently than those associated with the four fundamental forces—electromagnetic, the strong and weak nuclear forces, and gravity (Tiller et al., 2005:103-104; italics added).

20 I have documented the role of love in facilitating the shift to heart coherence and higher states of consciousness in a recent work (see Bradley, 2024a).

21 See the research reviewed in McCraty et al. (2006), and Bradley (2020).

22 Such as, poetry recitation, praying—including the Buddhist “om” technique (Cysarz et al., 2004), group singing, mantra, and chanting (Vickhoff et al. (2013).

23 Tiller et al. (2005): 139; italics added. This is the same idea as the core proposition in my quantum holographic theory of nonlocal communication (Bradley, 2007; Bradley & Tomasino, 2011), but with a notable modification, as we will see in Part Two.

24 Apparently, Tiller was unaware of ‘hyper states’ of emotion, as there is no mention of this discovery in his work.

25 See McCraty et al. (2006: 33–34, 37–43) for the details.

26 First-person accounts of the experience of Emotional Quiescence characterize it as a deepened meditative state in which normal mental and emotional “chatter” is reduced and replaced by a profound feeling of peace and serenity. These descriptions include a heightened awareness of the movement of “energy” both within one’s body and between oneself and other people; the feeling of being “totally alive” and “fully present” in the moment; the experience of an all-embracing “non-judgmental love”; and a sense of increased connectedness with one’s “higher self or spirit” and with “the whole” (see McCraty et al., 2006: 33–34, 37–43).

27 As noted at the outset, this is Tiller’s poignant phrase.

28 For examples, see Nelson (2002, 2008), Sheldrake (1999), McCraty et al. (2004b), Radin et al. (2012), and Radin et al. (2013); also, the research reviewed in Bradley (2020).

29 See “Backstory” in Bradley (2023a): 3-4.

30 See Tiller et al. (2005): 216-219; in particular, Equation 6.2.

31 In particular, Gabor (1946, 1948, 1953).