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A mindfulness relationship-based model to support maternal mental health and the mother-baby relationship in pregnancy and beyond birth
Published in Antonella Sansone, Cultivating Mindfulness to Raise Children Who Thrive, 2020
This phenomenological neuro-philosophical perspective conceives that since prenatal life, mental experience is necessarily grounded in this pre-reflective sensorimotor intentionality and embodied self that is responsive to a relational world. This new body of research identifies this unfolding of mind-body unity – not mind-body duality, from the earliest prenatal development. It highlights a continuum from primary consciousness to more complex levels of consciousness developing with experience and time. Understanding the embodiment of human mind and self from prenatal life may contribute to the development of prenatal interventions promoting a mother-prenate relationship based on sensorimotor exchanges and physiological co-regulation, rather than a mother’s mental representation of the baby. The latter is more likely to disconnect from body awareness and embodied engagement.
Living language and the resonant self
Published in Anthony Korner, Communicative Exchange, Psychotherapy and the Resonant Self, 2020
In response to environmental stimuli the organism automatically organizes its attentional resources with rapid selection of a response (Edelman & Tononi, 2000), based upon its experience of similar circumstances, and innate capacities. This form of consciousness has been termed primary consciousness, shared with other species (ibid.). Choices are not based upon reflection and the selection process is not accessible to conscious awareness. These are non-conscious, neurally based processes. For phenomenal awareness, the implication is of a kaleidoscopic flow of scenes “out there”, a moving world projected through the lens of the individual organism, with digital (time-limited) characteristics.
Brain-mind dream interpretation
Published in Allan Hobson, Psychodynamic Neurology, 2014
Regression? To suggest, as Freud might have done, that I have ”regressed” to the visual end of the cognitive apparatus (my brain) is acceptable as a description of what is going on but highly problematical, and, I think, unable to explain either the mechanism or the function of this dream. The intensely visual nature of my dream is not at all regressive in a Freudian sense if it is stimulated by a basic housekeeping shift: the dominance of my mind by automatic physiological processes is essential to guarantee sensorimotor integration, mood regulation, and the like. This distinction makes clear what I call primary consciousness and what Freud called primary process. Both are primitive, exigent, and pre-emptive but primary consciousness is no more id-like than dreaming.
From Quantum Physics to Quantum Hypnosis: A Quantum Mind Perspective
Published in International Journal of Clinical and Experimental Hypnosis, 2020
According to Edelman (2005), we must distinguish “primary consciousness,” which is the mental awareness of what is happening in the world, and “superior-order consciousness,” which includes self-awareness or the consciousness of consciousness (self-consciousness), the exclusive domain of human species and of primates, to a certain extent. Neural correlates of primary consciousness may include: thalamo-cortical systems and projections (reticular n., intralaminar thalamic nn.); hippocampus; inhibitory circuits of basal ganglia; diffuse ascending systems (locus coeruleus, raphe magnus n., cholinergic, dopaminergic, histaminergic nn.; Edelman, 2005). Neural correlates of self-consciousness (or superior order consciousness) may include: thalamus and thalamo-cortical network, posterior cingulate cortex, precuneus, retrosplenial cortex, and projections and coupling between brain stem and cortex (Alkire & Miller, 2005; Vogt & Laureys, 2005).
The systems view of life: Undergirding and unifying three philosophies of occupation
Published in Journal of Occupational Science, 2018
The process of cognition enables a living system to expand its capacity through relations with environmental forces and therefore is a thermodynamically open aspect of life (Capra & Luisi, 2014). The SVL recognizes two types of consciousness that correlate with different levels of neural complexity. The first level, primary consciousness, “arises when cognitive processes are accompanied by basic perceptual, sensory, and emotional experience” (Capra & Luisi, 2014, p. 260). It supplies the organism with a sense of the here and now through sensorial phenomena. Consciousness, or conscious lived experience, emerges as a form of cognition only when complexity reaches a certain threshold (Capra & Luisi, 2014). At the level of complexity available to humans, examples of the process of cognition are awareness, mental activity, conscious experience, and thought. Wilcock and Hocking (2015) included these functions in their description of being, as well as those functions mentioned above that align with the self-organizing pattern.