From reviewer Julio C. S. Barros on Amazon.com (my comments in blue):
"However, I do think Radin was rather "weak" in other points. I did not like the way "consciousness" was discussed. Concepts and terminology regarding "consciousness" and "mind" seemed ill defined and sometimes confused with one another. This is very bad, because Radin's central thesis is that psi is our "experience" (Subjective perception? If not, what else?) of the entanglement of our minds with the universe and with other minds. So, what is a mind? What is consciousness, in his view? ..."
This is a good point. By "mind" I usually mean self-reflective awareness, preconscious information processing, subliminal and superliminal perception, intention, attention, altered states, and so on. All of these. By "consciousness" I usually mean just self-reflective awareness. I realize that everyone has a different definition of these terms, and I probably should have spent a bit more space defining more clearly what I had in mind (so to speak).
Then, page 219, Radin says "Few of us believe that...we have absolutely no free will." Well, I happen to be one of these "few ones", and I do not think we have any theory (or logical reasoning) for accounting for free will or for choice. What we do have are theories for determinism and for randomness (the latter, with or without bias). Not for choice. Not yet.
True. And yet, this implies that Mr. Barros felt he had no choice in writing his review, or in thinking of the words in his review, or in getting up out of bed in the morning. In other words, while it's true that philosophers and neuroscientists continue to argue over theories pro and con, in practice we behave as though we had free will. As I mention in the book, most legal systems insist upon this assumption.
Linked to it, on page 257, we get the feeling that classical physics cannot account for consciuousness and that quantum mechanics (Stapp) accounts for it. Again IMHO, quantum mechanics is just as feeble as classical physics in trying to account for this mystery (qualia). I disagree, too, with the concept that psi may not involve information transfer. Page 264: "Maybe psi is purely relational and manifests only as correlations." With this, Radin sidestepped a needed in-depth discussion about what is correlation, what is causation, and how can two things be correlated via psi without transfering information.
I agree that so far nothing adequately resolves the "hard problem" of consciousness, not classical or quantum physical theory, or anything else. As for how two things can be correlated without transferring information, this too is an unresolved question underlying the very concepts of entanglement and nonlocality. What I propose is that spooky action at a distance provides a different way of thinking about psi, and in particular that the type of holism it implies suggests a new set of questions we can ask about these experiences. Sometimes when difficult problems are tackled for a long time without resolution it suggests that the questions we've been asking are wrong.