Academic literature on the topic 'Proving telepathy'

The article describes a variety of approaches to realizing the phenomenon of telepathy in Russia in the late 19th – early 20th century. Telepathy kindled interest of scientists, occultists, members of religious groups and general public. Reasons behind the interest towards this phenomenon varied in each specific case. Scientists viewed telepathy as a phenomenon that was worth exploring, and created theories that would explain it. At the same time, some of them regarded such studies as a way of justifying the possibility of life outside of a physical body. Telepathic experiments aimed to prove the independence of human psyche from the body were also conducted by those not associated with academic science. Occultists preferred describing the phenomenon of telepathy without resorting to scientific terminology and used occult anthropological concepts instead. In popular occultism represented by mentalism, telepathy was viewed as a practice capable of improving the quality of living. Christian spiritualists and some representatives of Orthodox clergy took interest in telepathy as a means of proving the immortality of soul. Moreover, they used the telepathy theory to justify the efficacy of traditional religious practices, in particular the prayer. Despite of the variances in the reasons behind the interest towards telepathy and in its explanations, the interest to this phenomenon reflected a common trend of that age towards rethinking the anthropology

We define a family of pseudo-telepathy games using graph states that extends the Mermin games. This family also contains a game used to define a quantum probability distribution that cannot be simulated by any number of nonlocal boxes. We extend this result, proving that the probability distribution obtained by the Paley graph state on 13 vertices (each vertex corresponds to a player) cannot be simulated by any number of 4-partite nonlocal boxes and that the Paley graph states on $k^{2}2^{2k-2}$ vertices provide a probability distribution that cannot be simulated by $k$-partite nonlocal boxes, for any $k$.

Telepathy has never enjoyed acceptance in mainstream psychological science, typically marginalized as parapsychology or dismissed as a form of pseudoscience. The substantial body of empirical research on telepathy is routinely countered by criticism from the academic mainstream for methodological flaws and poor replicability. Moreover, there is no generally accepted scientific theory that could account for the mechanisms or products of telepathic phenomena. This article attempts to provide a conceptual framework for understanding telepathic phenomena by identifying it as a special case of intersubjectivity. It provides numerous examples of intersubjectivity as it manifests in the biological, physical, and behavioural/psychological domains. Telepathy, as cognitive intersubjectivity, is defined as the simultaneous non-verbal, non-gestural sharing of thoughts or mental processes among two or more individuals. Contemporary theoretical support for telepathy is anchored in the emerging frameworks of enactivism, radical embodied cognition, and interpersonal neurobiology.

Dean Radin, laboratory director at The Institute of Noetic Sciences (California, USA), argues that telepathy is real, and suggests that quantum mechanics may ultimately provide an explanation of how it works.

Pseudo-telepathy provides an intuitive way of looking at Bell's inequalities, in which it is often obvious that feats achievable by use of quantum entanglement would be classically impossible. A~two-player pseudo-telepathy game proceeds as follows: Alice and Bob are individually asked a question and they must provide an answer. They are \emph{not} allowed any form of communication once the questions are asked, but they may have agreed on a common strategy prior to the execution of the game. We~say that they \emph{win} the game if the questions and answers fulfil a specific relation. A~game exhibits \emph{pseudo-telepathy} if there is a quantum strategy that makes Alice and Bob win the game for all possible questions, provided they share prior entanglement, whereas it would be impossible to win this game systematically in a classical setting. In~this paper, we show that any two-player pseudo-telepathy game requires the quantum players to share an entangled quantum system of dimension at least~\mbox{$3 \times 3$}. This is optimal for two-player games, but the most efficient pseudo-telepathy game possible, in terms of total dimension, involves \emph{three} players who share a quantum system of dimension~\mbox{$2 \times 2 \times 2$}.

Entanglement is perhaps the most non-classical manifestation of quantum \mbox{mechanics}. Among its many interesting applications to information processing, it can be harnessed to \emph{reduce} the amount of communication required to process a variety of distributed computational tasks. Can it be used to eliminate communication altogether? Even though it cannot serve to signal information between remote parties, there are distributed tasks that can be performed without any need for communication, provided the parties share prior entanglement: this is the realm pseudo-telepathy. One of the earliest uses of multi-party entanglement was presented by Mermin in 1990. Here we recast his idea in terms of pseudo-telepathy: we provide a new computer-scientist-friendly analysis of this game. We prove an upper bound on the best possible classical strategy for attempting to play this game, as well as a novel, matching lower bound. This leads us to considerations on how well imperfect quantum-mechanical apparatus must perform in order to exhibit a behaviour that would be classically impossible to explain. Our results include improved bounds that could help vanquish the infamous detection loophole.

Self-testing has been a rich area of study in quantum information theory. It allows an experimenter to interact classically with a black box quantum system and to test that a specific entangled state was present and a specific set of measurements were performed. Recently, self-testing has been central to high-profile results in complexity theory as seen in the work on entangled games PCP of Natarajan and Vidick \cite{low-degree}, iterated compression by Fitzsimons et al. \cite{iterated-compression}, and NEEXP in MIP* due to Natarajan and Wright \cite{neexp}. The most studied self-test is the CHSH game which features a bipartite system with two isolated devices. This game certifies the presence of a single EPR entangled state and the use of anti-commuting Pauli measurements. Most of the self-testing literature has focused on extending these results to self-test for tensor products of EPR states and tensor products of Pauli measurements.In this work, we introduce an algebraic generalization of CHSH by viewing it as a linear constraint system (LCS) game, exhibiting self-testing properties that are qualitatively different. These provide the first example of LCS games that self-test non-Pauli operators resolving an open questions posed by Coladangelo and Stark \cite{RobustRigidityLCS}. Our games also provide a self-test for states other than the maximally entangled state, and hence resolves the open question posed by Cleve and Mittal \cite{BCSTensor}. Additionally, our games have 1 bit question and log⁡n bit answer lengths making them suitable candidates for complexity theoretic application. This work is the first step towards a general theory of self-testing arbitrary groups. In order to obtain our results, we exploit connections between sum of squares proofs, non-commutative ring theory, and the Gowers-Hatami theorem from approximate representation theory. A crucial part of our analysis is to introduce a sum of squares framework that generalizes the solution group of Cleve, Liu, and Slofstra \cite{BCSCommuting} to the non-pseudo-telepathic regime. Finally, we give the first example of a game that is not a self-test. Our results suggest a richer landscape of self-testing phenomena than previously considered.

The intellectual legacy of Marija Gimbutas – scholar, theoretician and practical archeologist, an active, versatile and sensitive personality – has been hitherto little investigated, including in particular her Lithuanian studies. The article focuses on the relationship that Marija Gimbutas had with her family, especially highlighting her connection with her mother – Veronika Janulaitytė-Alseikienė.Gimbutas’ mother Veronika Janulaitytė-Alseikienė (1883–1971) was among the very few Lithuanian women of the peasant descent that managed to obtain the university education at the turn of the 19th – 20th centuries. In 1908, she defended her doctoral thesis in medicine in Berlin. However, due to various circumstances, including nostalgia for her homeland, she discontinued her scholarly work in Germany, returning to the Russian Empire of that time. After the WWI, together with her husband Danielius Alseika (doctor, politician and editor of numerous Lithuanian publications) Veronika established the first Lithuanian hospital in Vilnius, engaging in the medical, social and educational activities. Marija Gimbutas’ parents were a rather different personalities. Her father was an idealist ardently pursuing his social and political ideas, while her mother was a rational and practical woman, who took care of maintaining the hospital, social welfare and family matters. Since early childhood, Marija’s mother enfolded her daughter with her care, attempting to provide her with everything that she considered valuable, and devoting special attention to her education. Gimbutas’ cousin, professor Meilė Lukšienė has described her mother as a “silent soul”, since she could not fully realize her talents, but devoted all her energy to enable her daughter to do so. It is obvious that Marija inherited most of her character features from her mother, including courage, determination, inexhaustible energy,industriousness, and vitality.In spite of the passionate care that she received from her mother, in her childhood and youth Marija regarded her father as her personal ideal and as an example to follow. She considered her rational and pragmatic mother as a given, as someone providing her with good living conditions, and directed her admiration and love to her father. She felt inspired by Danielius Alseika’s ideals, his broad humanitarian worldview, his articles on the Lithuanian culture and his devoted work as editor and publisher of the Lithuanian books. She regarded her father as an embodiment of human creativity. However, he died when Marija was just fifteen years old. It took her considerable time afterwards to fully appreciate her mother’s love, her dedicated care of the children, and her hard work to ensure family’s welfare and security. The author of the article assumes that the active, vital and creative energy, which Marija saw embodied in her father’s image and political activities, subsequently inspired her impressive theory of the Indo-Europeans spreading across the whole of Europe. And only later, her down-to-earth side of life became more visible, manifesting in her theory of matristic culture of the ancient Europe.Marija Gimbutas fully and consciously appreciated her connection with her mother only after she got married and had her daughter Danutė born in 1943. Unfortunately, the development of this connection was suspended because of the necessity for her to flee from Lithuania, which was occupied by the Soviet troops in 1944. Further on, Marija’s connection with her mother and other female members of her family (her aunt Julija Matjošaitienė and her cousin Meilė Matjošaitytė-Lukšienė) was maintained from emigration. The first letter from Marija reached Lithuania only after seven years following her departure, and regular correspondence could be established only after Stalin’s death. However, when acquiring this possibility, Marija corresponded very actively: she has written over 400 letters and over 200 postcards to her mother.Another way of maintaining connection with her family was sending packages. Ample gifts were shipped from America to Lithuania; however, Marija received equally dear presents from Lithuania in return. Veronika Alseikienė saw sending gifts as an expression of her love to her daughter, as means of creating the Lithuanian atmosphere in Marija’s home and supporting her Lithuanian cultural activities in America. For Marija, things that she received were primarily means of connection with her mother.Only in the summer of 1960, there finally was hope of meeting in person. Although possibilities of visiting the Soviet Union from the USA were severely restricted, Marija Gimbutas managed to visit her mother at least seven times. These short encounters allowed her to establish a closer connection, and during long times of separation to envision her mother’s home in Kaunas.Anyway, Marija Gimbutas had a special talent of feeling her loved ones in spite of the distance that separated them. She has described her extraordinary state of mind and her telepathic ability of seeing and feeling her mother, who was hospitalized after a surgery at that time. She experienced a deep feeling of connection also on the day of her mother’s funeral, having a vision of her mother finally being able to visit her daughter’s home in Topanga – at least after her death. For Gimbutas, considerations of life and death were not merely academic studies of the ancient European religion, but constituted an inherent part of her personality. She discussed the indestructible nature of the vital energy, and the human ability to feel close proximity with the deceased, who never left us completely. The religious images and phenomena that she examined were her reality.In her letters to her mother, Gimbutas repeatedly used words like life, living, enliven, strength, vigor, indicating that she gained strength and energy from this connection. In one case, she even described the tree of life when discussing folk art ornaments on an item that she had received from her mother.The women that surrounded Marija Gimbutas from her early childhood, the connection with her mother that she maintained even in emigration, the female solidarity and spiritual community that she had with her aunt Julija Matjošaitienė and her cousin Meilė Lukšienė constituted sources of vital energy for Marija Gimbutas that supported not only herself, but also her theory of the goddesses’ civilization. The example and authority of her mother and other female relatives enabled Marija to see and recognize in her archeological findings the active and creative female side, creating prerequisites of looking for the female goddesses in the global archeological Paleolithic and Neolithic cultures. Marija Gimbutas could have hardly developed enough courage to establish women as creators of the European civilization, were it not for the strong, brave and active women that surrounded her form her childhood and presented powerful examples for her to follow.

In a recent paper, we describe a model of quantum communication based on combining consciousness experiment and entanglement, which can serve as impetus to stop 5G-network-caused diseases. Therefore, in this paper we consider superluminal physics and superluminal communication as a bridge or intermediate way between subluminal physics and action-at-a-distance (AAAD) physics, especially from neutrosophic logic perspective. Although several ways have been proposed to bring such a superluminal communication into reality, such as Telluric wave or Telepathy analog of Horejev and Baburin, here we also review two possibilities: quaternion communication and also quantum communication based on quantum noise. Further research is recommended in the direction outlined herein. Aim of this paper: We discuss possibilities to go beyond 4G and 5G network, and avoid the unnecessary numerous health/diseases problems caused by massive 5G network. Contribution: We consider quaternionic communication and quantum communication based on quantum noise, which are largely unnoticed in literature. Limitation: We don’t provide scheme for operationalization, except what we have provided in other paper.

We all face Hardships and difficult situations in our life. It’s all about the ups and downs in our day to day life. During these times we may be feeling exhausted and worried. But all that matters is that what we have learned from that tough situation. Resilience is defined as how we bounce back quickly from a difficult situation. The power of resilience arises when we face situational problems, major life problem and day to day problems. Friends are a major element in comforting us during our difficult times. Friends bring more happiness to our lives than virtually anything else. Friendships have a huge impact on our mental health and happiness. Good friends relieve stress, provide comfort and joy, and prevent loneliness and isolation.
 The Institute (2019) is a science fiction horror novel written by Stephen king. It is one of his terrifying novels yet. Many of his works are transformed into movies and television series. The main focus of this novel is on the power of resilience and friendship among the children who are being kidnapped from their homes and being held captive under a sinister establishment called The Institute. The story is written by taking the ideas of a fictitious child abusing institution where gifted children from all over the country are taken in and they are being forced to undergo atrocious medical experiments. Most of the children have super powers of Telepathy or Telekinesis. That’s the reason they are all here in the Institute. The authorities in the Institute want the children to master their powers so that they can be used in wars. There is no hope of escape for the children, yet they are all finally escaped by the power of resilience and friendship shown by Luke Ellis, the main character in the novel and his friends.