A Deep Dive into Secret Combinations, Hidden Oaths, and Mystical Societies Through the Lenses of Religion, Psychology, and Neuroscience

Secret Combinations and Eternal Archetypes: From the Book of Mormon to Enoch, Psychology to Quantum Physics

A comparative reading across scripture, mythology, and science

Introduction

When read carefully, every sacred text reveals recurring patterns—not necessarily because traditions copied one another, but because they seem to describe the exact same psychological and symbolic architecture of human experience. In this post, we will analyze five passages—four from the Book of Mormon and one from the apocryphal Book of Enoch—and examine how they dialogue with social psychology, neuroscience, physics, and comparative mythology.

Passages 1 — Secret Combinations (Helaman 6 / Mormon 8)

But behold, Satan did stir up the hearts of the more part of the Nephites, insomuch that they did unite with those bands of robbers, and did enter into their covenants and their oaths, that they would protect and preserve one another in whatsoever difficult circumstances they should be placed, that they should not suffer for their murders, and their plunderings, and their stealings. And it came to pass that they had their signs, yea, their secret signs, and their secret words; and this that they might distinguish a brother who had entered into the covenant, that whatsoever wickedness his brother should do he should not be injured by his brother, nor by those who did belong to his band, who had taken this covenant. And thus they might murder, and plunder, and steal, and commit whoredoms and all manner of wickedness, contrary to the laws of their country and also the laws of their God.

Now behold, it is these secret oaths and covenants which Alma commanded his son should not go forth unto the world, lest they should be a means of bringing down the people unto destruction. Now behold, those secret oaths and covenants did not come forth unto Gadianton from the records which were delivered unto Helaman; but behold, they were put into the heart of Gadianton by that same being who did entice our first parents to partake of the forbidden fruit—yea, that same being who did plot with Cain, that if he would murder his brother Abel it should not be known unto the world. And he did plot with Cain and his followers from that time forth. And also it is that same being who put it into the hearts of the people to build a tower sufficiently high that they might get to heaven. And it was that same being who led away the people who came from that tower into this land; who spread the works of darkness and abominations over all the face of the land, until he pulled down the people. Yea, it is that same being who hath put it into the heart of Gadianton to still carry on the work of darkness, and of secret murder; and he has brought it forth from the beginning of man even down to this time.

Yea, behold, I know that ye do walk in the pride of your hearts; and there are none save it be a few only who do not lift themselves up in the pride of their hearts, unto the wearing of fine apparel, unto envying, and strifes, and malice, and persecutions, and all manner of iniquities; and your churches, yea, even every one, have become polluted because of the pride of your hearts. For behold, ye do love money, and your substance, and your fine apparel, and the adorning of your churches, more than ye love the poor and the needy, the sick and the afflicted. Yea, because of your secret abominations for the sake of gain, ye do pollute the holy church of God.

Analysis: Secret Combinations as a Psychological Archetype

The text describes something very specific: a group bound by secret oaths, whose purpose is to shield its members from punishment even when they commit crimes. Modern social psychology has a term for this: moral disengagement (Albert Bandura). Closed groups develop parallel norms that neutralize individual guilt—the oath of loyalty replaces the personal moral compass. It is the same psychological mechanism behind organized crime, gangs, cults, and toxic corporate cultures: the group creates its own "law," and loyalty to that group overrides individual conscience.

What is fascinating is that the text attributes these combinations to a single symbolic source—"that same being" who enticed Cain, inspired the Tower of Babel, and ultimately guided Gadianton. From a mythological standpoint, this is a personification of the collective Shadow, in the Jungian sense: an archetypal force that belongs to no single culture, but reemerges whenever human beings organize power in secret.

The idea that the "same being" operates repeatedly across history—from Cain to Babel to Gadianton—echoes Mircea Eliade's concept of the myth of the eternal return: myths do not recount isolated events, but patterns that repeat cyclically. The narrative arc is almost always the same: temptation → secrecy → violence → propagation → institutional corruption ("your churches... have become polluted because of the pride of your hearts"). This pattern recurs across various traditions: the fall of the Watchers in Enoch, the degradation of the Golden Age in Greek mythology (Hesiod), and the cycle of yugas in Hinduism.

Passage 2 — The Fall and the Necessity of the Law (Alma 42:2–13)

Mortality is a probationary state to enable man to repent and serve God—The Fall brought temporal and spiritual death upon all mankind—Redemption comes through repentance.

For behold, after the Lord God sent our first parents forth from the garden of Eden, to till the ground, from whence they were taken—yea, he drew out the man, and he placed at the east end of the garden of Eden, cherubim, and a flaming sword which turned every way, to keep the tree of life—Now, we see that the man had become as God, knowing good and evil; and lest he should put forth his hand, and take also of the tree of life, and eat and live forever, the Lord God placed cherubim and the flaming sword, that he should not partake of the fruit—And thus we see, that there was a time granted unto man to repent, yea, a probationary time, a time to repent and serve God.

Now, how could a man repent except he should sin? How could he sin if there were no law? How could there be a law save there was a punishment? Now, there was a punishment affixed, and a just law given, which brought remorse of conscience unto man. Now, if there was no law given—if a man murdered he should die—would he be afraid he would die if he should murder? And also, if there was no law given against sin men would not be afraid to sin.

Analysis: Free Will, Guilt, and the Moral Architecture of the Mind

The text's logical chain—without law there is no sin, without sin there is no repentance, without repentance there is no redemption—serves as a philosophical defense of free will as a precondition for morality. This aligns directly with the philosophical debate between determinism and agency (Kant argued similarly: morality only makes sense if the agent is free to choose).

From a neuroscience perspective, there is a compelling parallel with the role of the prefrontal cortex as an executive system for self-control and evaluating consequences—the ability to feel "remorse of conscience" relies on neural circuits tied to social cognition and the anticipation of punishment. Interestingly, the text links "law" and "punishment" with "remorse of conscience," articulating in theological language what we now call reinforcement learning: without anticipated consequences, moral learning cannot occur.

Passage 3 — Cross-References on Secret Combinations

Organization of people bound by oaths to carry out the evil designs of the group.
The father of lies stirs up the children of men to secret combinations. (2 Ne. 9:9)
I must destroy the secret works of darkness. (2 Ne. 10:15)
The judgments of God fell upon those who engaged in secret combinations. (Alma 37:30; Hel. 2:4–13)
Satan did stir up the hearts of the people to form secret oaths and covenants. (Hel. 6:21)
The Lord worketh not in secret combinations. (Ether 8:22)
They rejected all the words of the prophets, because of their secret society.
From the days of Cain, there was a secret combination. (Moses 5:51)

Analysis: Secrecy as the Structural Opposite of the Sacred

This set of references reinforces a recurring binary: that which is secret or hidden is tied to darkness, whereas transparency is associated with the divine ("the Lord worketh not in secret combinations"). Structurally, this echoes the anthropological distinction between secret societies (which consolidate power through obscurity) and open systems of authority (which rely on public legitimacy). Virtually all mythologies feature this dichotomy: Olympian gods act publicly through decrees, while chthonic forces (Hades, Persephone, the Eleusinian mysteries) operate in secret—marking secrecy mythologically as ambiguous terrain, not always inherently evil, but consistently dangerous.

Passage 4 — The Resurrection and the Intermediate State of the Soul (Alma 40–41)

Christ bringeth to pass the resurrection of all men—The righteous dead go to paradise and the wicked to outer darkness to await the day of their resurrection—All things shall be restored to their proper and perfect frame in the resurrection (c. 74 B.C.).

Now I would query what becometh of the souls of men from this time of death to the time appointed for the resurrection? Now whether there is more than one time appointed for men to rise it mattereth not; for all do not die at once, and this mattereth not; all is as one day with God, and time only is measured unto men. Now, there is a space between the time of death and the time of the resurrection. And now, concerning this space of time, what becometh of the souls of men is the thing which I have inquired diligently of the Lord to know; and this is the thing of which I do know. And when the time cometh when all shall rise, then shall they know that God knoweth all the times which are appointed unto man. Now, concerning the state of the soul between death and the resurrection—Behold, it has been made known unto me by an angel, that the spirits of all men, as soon as they are departed from this mortal body, yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life. And then shall it come to pass, that the spirits of those who are righteous are received into a state of happiness, which is called paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow.

Now, this is the state of the souls of the wicked, yea, in darkness, and a state of awful, fearful looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection. Now, there are some that have understood that this state of happiness and this state of misery of the soul, before the resurrection, was a first resurrection. Yea, I admit it may be termed a resurrection, the raising of the spirit or the soul and their consignation to happiness or misery, according to the words which have been spoken.

The soul shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame. These are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness; and thus they stand or fall; for behold, they are their own judges, whether to do evil or do good.

And now, my son, I have somewhat to say concerning the restoration of which has been spoken; for behold, some have wrested the scriptures, and have gone far astray because of this thing. And I perceive that thy mind has been worried also concerning this thing. But behold, I will explain it unto thee. I say unto thee, my son, that the plan of restoration is requisite with the justice of God; for it is requisite that all things should be restored to their proper order. Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its body, and that every part of the body should be restored to itself. And it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good. And if their works are evil they shall be restored unto them for evil.

Analysis: Time, Consciousness, and the Intermediate State as a Universal Pattern

The statement "all is as one day with God, and time only is measured unto men" symbolically anticipates two modern insights:

The Relativity of Time (Einstein): Time is not absolute, but relative to the observer's frame of reference. There is no universal, absolute "now" across the cosmos.
The Neuroscience of Temporal Perception: The brain does not perceive time as a continuous objective stream; it constructs the sensation of "now" through delayed neural processing (Benjamin Libet’s classic studies demonstrate this well). The "time" we experience is a narrative assembled after the fact.

Note: This does not serve as "scientific proof" of scripture, but rather as a metaphorical convergence. Both frameworks grapple with the intuition that our experience of time is limited and perhaps illusory relative to a broader reality.

The description of a "space of time" between death and resurrection—where the spirit rests in paradise or awaits in darkness—strikingly parallels other traditions: the Tibetan Bardo (the intermediate state between death and rebirth), the Greek Hades, the Hebrew Sheol, and the Catholic Purgatory. The recurrence of this post-mortem waiting period across isolated cultures suggests a deeply human mythological pattern—rooted in the difficulty of accepting an abrupt end to consciousness, and the psychological need for a transition process rather than a sudden break.

Finally, defining "restoration" as returning "evil for evil... and good for that which is good" describes the law of cause and effect applied to moral identity—an echo of karma in Dharmic traditions (Hinduism, Buddhism, Jainism), framed within a Christian cosmology of final judgment.

Passage 5 — The Book of Enoch, Chapter 52

And after those days in that place where I had seen all the visions of that which is hidden—for I had been carried off in a whirlwind and they had brought me to the west—there mine eyes saw all the hidden things of heaven that shall be, an iron mountain, and a copper mountain, and a silver mountain, and a gold mountain, and a mountain of soft metal, and a lead mountain.

And I asked the angel who went with me, saying: "What are these things which I have seen in secret?" And he said unto me: "All these things which thou hast seen shall serve the dominion of the Messiah that he may be potent and mighty on the earth."

And that angel of peace answered, saying unto me: "Wait a little, and there shall be revealed unto thee all the secret things which encircle the Lord of Spirits. And these mountains which thine eyes have seen, the mountain of iron, and the mountain of copper, and the mountain of silver, and the mountain of gold, and the mountain of soft metal, and the mountain of lead, all these shall be in the presence of the Elect One as wax before the fire, and like water which comes down from above upon these mountains, and they shall become powerless before his feet. And it shall come to pass in those days that none shall be saved, either by gold or by silver, and none shall be able to escape."

Analysis: Metal Mountains as Psychological Alchemy

Iron, copper, silver, gold, and lead melting before the Elect One presents imagery reminiscent of alchemy. Carl Jung interpreted alchemy not as literal chemistry, but as a symbolic system of psychological transformation: metals represent states of the psyche, and the smelting process symbolizes individuation—refining the unpolished self into a unified whole. In this light, the mountains that become "powerless before his feet" symbolize material power, wealth, and status losing their hold when confronted with complete spiritual integration.

Notice also the hierarchy of metals (iron → copper → silver → gold → lead), which closely parallels the classical alchemical correspondence to planetary bodies (Mars/iron, Venus/copper, Moon/silver, Sun/gold, Saturn/lead). Even if this alignment is coincidental, it illustrates how ancient symbolic frameworks organized the material cosmos through a shared hierarchy across distinct religious traditions.

Conclusion

None of these comparisons suggest that science "proves" scripture, or that all religions are identical. What emerges is something more subtle: the human mind—whether expressed through prophets, physicists, psychologists, or storytellers—repeatedly wrestles with the same core questions: What is time? Why do we commit evil in groups? What happens after death? What does it mean to be transformed? The symbols shift over time, but the underlying architecture remains remarkably consistent.

Expanded Transdisciplinary Analytical Report

Reference: Secret Combinations and Eternal Archetypes: From the Book of Mormon to Enoch, Psychology to Quantum Physics Analytical Framework: Transdisciplinary synthesis integrating Depth Psychology, Cognitive Neuroscience, Quantum Mechanics, and Systems Theory.

1. Overview and Analytical Layers

The essay constructs a bridge between theological-mythic narratives and modern rational thought. Beyond surface-level metaphorical alignment, the original text touches on a fundamental epistemological phenomenon: the structural invariance of human perception.

Human beings do not experience reality "in itself" (Kant’s Noumenon); rather, we decode it through the mind's organizational filters. When ancient texts describe "secret combinations," "intermediate states of the soul," or "melting mountains of metal," they are not merely recording historical chronicles or religious allegories—they are mapping the information-processing dynamics of the human psyche.

[RAW REALITY / INFORMATION MATRIX]
                │
                ▼
  [Psychic & Cognitive Filters]
    ┌───────────┼───────────┐
    ▼           ▼           ▼
[Myths &     [Neuroscientific [Quantum
Scriptures]    Models]        Theory]
(Symbols/    (Neural Networks/ (Wave Functions)
Archetypes)   Gabor Filters)
    │           │           │
    └───────────┼───────────┘
                ▼
  [Emergent Invariant Pattern]

Additional Analytical Layers

Systems Closure Theory: The "secret combinations" described in Helaman operate as an autopoietic closed system (Maturana & Varela). By creating a private language (secret signs and words), these groups isolate themselves from structural coupling with broader society, generating a self-referential feedback loop where external ethics are negated.
Moral Entropy: The text in Alma 40–41 regarding "restoration" (good to good, carnal to carnal) anticipates the conservation of psychic information. Nothing within consciousness is lost; psychic energy invested in specific moral configurations inevitably reorganizes around that same structural state.
Alchemical Transmutation: Enoch 52 outlines a shift from a dense, mechanistic paradigm (represented by heavy metals like lead and iron) to a flexible information field (the fluid state melting like wax before fire).

2. Theoretical Physics Perspectives

Modern physics, particularly quantum mechanics, offers a formal vocabulary for phenomena described intuitively in sacred texts.

A. Wave Function Collapse and the Intermediate State (\Psi)

In Passage 4 (Alma 40), an "intermediate state" of the soul is described between death and resurrection, where existence remains suspended in waiting. In quantum mechanics, prior to measurement, a physical system exists in a superposition of states, described by the Schrödinger equation:

i\hbar \frac{\partial}{\partial t} \Psi(\mathbf{r},t) = \hat{H} \Psi(\mathbf{r},t)

The Observer Analogy: The "intermediate state" (Paradise or Outer Darkness) behaves like a wave function \Psi containing the probabilities of the soul's trajectory.
Final Judgment as Measurement: The "Judgment" event acts like the collapse of the wave function—the transition from a probabilistic state to a definite eigenstate e_i. "Restoration" represents the outcome encoded in the accumulated probability amplitude \vert{}\alpha_i\vert{}^2 developed over an individual's life.

B. Quantum Entanglement and the Collective Shadow

Passage 1 describes how a "single entity" enticed Cain, the builders of Babel, and Gadianton. In physics, quantum entanglement shows that particles that have interacted retain non-local correlations regardless of spatial or temporal separation:

\vert{}\Phi^+\rangle = \frac{1}{\sqrt{2}} (\vert{}0\rangle_A \vert{}0\rangle_B + \vert{}1\rangle_A \vert{}1\rangle_B)

Applying non-local information dynamics to human psychology, "secret combinations" are not merely isolated historic groups. They operate as resonant nodes within an entangled state of the Shadow. When an individual enters a covenant of moral disengagement, they align their psychological spin state with the archetype's information field, connecting to the same moral noise network that operated through Cain and Babel.

C. Phase Transitions and Metal Mountains (Enoch)

In Enoch 52, mountains of iron, silver, and gold melt like wax before the Elect One. In solid-state physics and quantum electrodynamics, when a field reaches a critical frequency or phase transition energy, rigid crystalline structures lose cohesion.

The "Elect One" acts as a coherent high-frequency field. In the presence of absolute coherence, dense material structures (symbolizing ego, power, and materialism) undergo an immediate phase transition, dissolving their apparent rigidity.

3. Cognitive Neuroscience Frameworks

The structure of these analyzed texts directly mirrors the information processing mechanisms of the human brain.

┌────────────────────────────────────────────────────────────────────────┐
│                   NEURAL NETWORK DENSITY & MORALITY                    │
├───────────────────────────────┬────────────────────────────────────────┤
│ Subcortical (Limbic) Networks │ Primary Impulses, Greed, Fear          │
│ Default Mode Network (DMN)    │ Ego Narrative, Rumination, "Pride"     │
│ Dorsolateral Prefrontal (dlPFC)│ Moral Judgment, Inhibition, "The Law"  │
└────────────────────────────────────────────────────────────────────────┘

A. Neurobiology of Secret Combinations

Moral disengagement and secret pacts display a distinct neurobiological signature:

Inhibition of the Dorsolateral Prefrontal Cortex (dlPFC): The dlPFC is essential for moral judgment and suppressing selfish impulses. Within highly cohesive secret groups, feelings of belonging strongly activate the amygdala and ventral striatum (reward circuits) while downregulating dlPFC activity when evaluating crimes committed for group benefit.
Desynchronization of Mirror Neurons: For members of Gadianton's band to rob and kill without remorse, the brain must downregulate the mirror neuron network toward out-group victims, restricting empathy exclusively to covenant members (in-group bias).

B. The "Law" as an Electrophysiological Training Mechanism (Alma 42)

Passage 2 notes that "if there was no law given... man would not have remorse of conscience." Reinforcement learning in neuroscience reflects this process:

Reward Prediction Error (RPE) Signals: Moral awareness is not innate; it is shaped by dopaminergic modulation driven by prediction errors. The "Law" functions as the baseline reference structure (ground truth).
Anterior Cingulate Cortex (ACC): When behavior deviates from the internal/external standard set by the "Law," the ACC fires an error signal (Error-Related Negativity / ERN). This electrophysiological response corresponds to what theology terms "remorse of conscience." Without a baseline standard, the ACC cannot detect deviations, and learning stalls.

C. The Probationary Period and Brain Plasticity

Describing mortality as a "probationary state" translates neurobiologically to a Critical Window of Neuroplasticity. Mortality represents the window where synaptic connections maintain the functional flexibility required to recondition behavioral and affective responses. Following this window (or as neural circuits stabilize with age or death), the state of the mind settles into its neural network's dynamic attractor state.

4. Depth and Cognitive Psychology Foundations

A. The Collective Shadow and Archetypal Possession

In Jungian analytical psychology, "secret combinations" reflect the eruption of the Collective Shadow. When a society fails to integrate its repressed impulses (greed, envy, desire for dominance), these dissociated elements take on personified forms.

"An unintegrated shadow is no longer an individual problem; it acts as a psychic epidemic. The individual ceases to think; he is 'thought' by the archetype." — C.G. Jung (Man and His Symbols)

The "same being" acting through Cain, Babel, and Gadianton represents the Archetype of the Adversary or the Predatory Ego. Because the Collective Unconscious is timeless and transpersonal, the reemergence of this pattern across historical periods does not require direct cultural transmission: the archetype emerges spontaneously whenever a culture's psychological conditions become unstable.

                   [COLLECTIVE UNCONSCIOUS]
                              │
               ┌──────────────┴──────────────┐
               ▼                             ▼
     [Archetype of Order]          [Archetype of Shadow]
     (The Law, The Elect)          (Cain, Gadianton, Babel)
               │                             │
               ▼                             ▼
    (Consciousness, Ethics)        (Secrecy, Breakdown)

B. Synchronicity and Relative Time

Alma 40 states that "all is as one day with God, and time only is measured unto men." In Jungian psychology, Synchronicity rests on the premise that the deep unconscious operates in an atemporal, aspatial state (Unus Mundus).

Premonitory dreams, intuitions, and meaningful coincidences occur because, at the archetypal layer of the psyche, events are not ordered along a strict timeline (Chronos), but connected by meaning (Kairos). The post-mortem state described in the text represents full immersion into the dimension of the Unus Mundus, where human temporal metrics no longer apply.

C. Restoration as an Inflexible Cognitive Schema

The definition of restoration in Alma 41 ("evil for evil... carnal for carnal") finds strong alignment with Jeffrey Young’s Schema Theory. A dysfunctional cognitive schema (e.g., viewing the world as inherently hostile and driven by power) creates a confirmation bias so pervasive that the individual actively constructs their own psychological torment. The resulting state is not divine retribution imposed from without, but the self-actualization of the individual's internal schema, projected without filter into the post-mortal state.

5. Transdisciplinary Synthesis Matrix

Text Concept	Depth Psychology (Jung/Bandura)	Cognitive Neuroscience	Theoretical Physics / Systems Theory
Secret Combinations	Moral Disengagement; Collective Shadow Projection	dlPFC Inhibition; Mirror Neuron Downregulation	Closed Autopoietic Systems; Shadow Entanglement
The Law & Remorse	Superego (Freud); Individuation (Jung)	ACC Activation (Error-Related Negativity); RPE Signals	State Vector Alignment relative to Measurement Operator
Intermediate State	Liminal Psychological State; Unus Mundus Immersion	Offline DMN Processing following Sensory Deprivation	Superposition of States (\Psi); Uncollapsed Wave Function
Restoration (Cause & Effect)	Psychological Attractors; Cognitive Schema Realization	Neuroplastic Stabilization of Affective/Behavioral Circuits	Quantum Information Conservation; Energy Conservation
Melting Mountains	Ego Structure Dissolution before the Self	Massive Synaptic Reorganization via Peak Experience	Phase Transition under High-Energy Coherent Field

6. Synthesis Conclusion

A detailed analysis of these passages reveals that ancient sacred texts frequently function as intuitive manuals of psychological and systemic architecture.

When modern science—whether quantum physics studying non-locality, neuroscience investigating moral circuitry, or psychology mapping archetypal dynamics—explores its respective domains deeply, it frequently reformulates in modern technical terms the foundational principles expressed in ancient narratives.

The human drama described in Helaman, Alma, and Enoch is not merely an ancient historical account: it is a functional description of the dynamic patterns governing the human mind today, tomorrow, and as long as consciousness processes information in the universe.

Bibliography

1. Scriptural and Apocryphal Texts

1 ENOCH. In: CHARLES, R. H. (Ed.). The Apocrypha and Pseudepigrapha of the Old Testament in English. Oxford: Clarendon Press, 1913. v. 2. (Chapter 52).

THE BOOK OF MORMON: Another Testament of Jesus Christ. Translated by Joseph Smith Jr. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2013. (Helaman, Mormon, Alma, 2 Nephi, and Ether).

THE PEARL OF GREAT PRICE. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2013. (Book of Moses).

2. Psychology, Mythology, and Social Theory

BANDURA, Albert. Moral Disengagement: How People Do Harm and Live with Themselves. New York: Worth Publishers, 2016.

ELIADE, Mircea. The Myth of the Eternal Return: Cosmos and History. Translated by Willard R. Trask. Princeton: Princeton University Press, 1954.

FREUD, Sigmund. The Ego and the Id. In: The Standard Edition of the Complete Psychological Works of Sigmund Freud. Volume XIX. London: Hogarth Press, 1961.

JUNG, Carl Gustav. Man and His Symbols. New York: Anchor Books, 1964.

JUNG, Carl Gustav. Psychology and Alchemy. 2nd ed. Princeton: Princeton University Press, 1968. (Collected Works of C. G. Jung, v. 12).

JUNG, Carl Gustav. Synchronicity: An Acausal Connecting Principle. Princeton: Princeton University Press, 1973. (Collected Works of C. G. Jung, v. 8).

YOUNG, Jeffrey E.; KLOSKO, Janet S.; WEISHAAR, Marjorie E. Schema Therapy: A Practitioner's Guide. New York: Guilford Press, 2003.

3. Neuroscience, Temporal Perception, and Learning

BECHARA, Antoine; DAMASIO, Antonio R. The somatic marker hypothesis: A neural theory of economic decision. Games and Economic Behavior, v. 52, n. 2, p. 336-372, 2005.

LIBET, Benjamin. Mind Time: The Temporal Factor in Consciousness. Cambridge: Harvard University Press, 2004.

RIZZOLATTI, Giacomo; SINIGAGLIA, Corrado. Mirrors in the Brain: How Our Minds Share Actions and Emotions. Oxford: Oxford University Press, 2008.

SCHULTZ, Wolfram. Predictive reward signal of dopamine neurons. Journal of Neurophysiology, v. 80, n. 1, p. 1-27, 1998.

4. Quantum Physics, Information Theory, and Philosophy of Science

EINSTEIN, Albert. Relativity: The Special and the General Theory. New York: Henry Holt and Company, 1920.

HAMEROFF, Stuart; PENROSE, Roger. Consciousness in the universe: A review of the 'Orch OR' theory. Physics of Life Reviews, v. 11, n. 1, p. 39-78, 2014.

KANT, Immanuel. Critique of Practical Reason. Translated by Mary Gregor. Cambridge: Cambridge University Press, 1997.

MATURANA, Humberto R.; VARELA, Francisco J. The Tree of Knowledge: The Biological Roots of Human Understanding. Boston: Shambhala, 1987.

SCHRÖDINGER, Erwin. What is Life? The Physical Aspect of the Living Cell. Cambridge: Cambridge University Press, 1944.

ZUREK, Wojciech Hubert. Decoherence, einselection, and the quantum origins of the classical. Reviews of Modern Physics, v. 75, n. 3, p. 715-775, 2003.