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https://zenodo.org/records/17476747

Abstract

The work develops the ideas presented in S. Skrynnik’s study “Unity of the Wave: Matter, Energy, and Consciousness as Aspects of Frequency” (Zenodo, 2025, https://zenodo.org/records/17407224

It proposes to consider brain activity as a projection of the interaction between high-frequency levels of consciousness and the low-frequency matter of the brain.
It is suggested that the known EEG rhythms (delta, theta, alpha, beta, gamma) represent an interference pattern of connection between the physical and spiritual levels of frequencies rather than the actual frequencies of consciousness. The process of self-reflection is described as the moment of the birth of personality — a standing wave in the spiritual dimension — a three-dimensional structure harmonizing the inner and outer worlds.

Keywords: consciousness; standing wave; frequency structure; interference; resonance; brain rhythms; delta; theta; alpha; beta; gamma; self-reflection; coherence; subconscious; superconscious; frequency model of consciousness; wave nature of matter; interaction of spirit and matter.

1. Introduction

Modern studies of the brain show that its activity follows rhythms of various frequencies.
However, the frequency nature of consciousness remains unclear: the recorded electromagnetic waves have extremely low frequencies (up to hundreds of hertz), which is incomparable with the scale of informational processes occurring in the psyche.

In the work “Unity of the Wave: Matter, Energy, and Consciousness as Aspects of Frequency”, it is shown that reality is a system of interconnected waves, where the material and spiritual worlds differ by their frequencies. It is also shown that the very notion of dimension arises through the formation of a wave in relation to the original one, that is,

νₙ = (2πν²)ⁿ, where n > 0, n ∈ ℤ.

This can essentially be regarded as the emergence of everything from nothing — from zero, from balance.

A closer look at brain rhythms reveals a very interesting regularity, which may lead to the conclusion that consciousness can indeed be considered an independent entity.

2. Brain Waves as an Interference Projection

Physiology distinguishes five main ranges of brain waves:

RangeFrequency (Hz)Primary FunctionInterpretation in the Wave Model
Delta (δ)0.5–4Deep bodily processesSubconscious (base wave)
Theta (θ)4–8Transitional states, intuitionChannel of communication between levels
Alpha (α)8–13Balance, inner attentionConsciousness (stable level)
Beta (β)13–30Active perception, thinkingInteraction with the external world
Gamma (γ)30–100

Integration, insight, coherence
Superconsciousness, resonant phase

Within the framework of the wave model, these ranges can be viewed as interference layers. The true frequencies of consciousness are much higher — beyond the physical range — but their interaction with the material medium of the brain creates a low-frequency projection perceived as EEG activity.

In other words, brain waves represent the pattern formed by the superposition of spiritual frequencies onto the physical substrate, analogous to the interference pattern of light on a screen.

3. Frequency Hierarchy and Resonance Formula

As shown in the main work “Unity of the Wave: Matter, Energy, and Consciousness as Aspects of Frequency” (Zenodo, 2025 https://zenodo.org/records/17407224), the interrelation of frequencies of individual dimensions is described by the expression:

νₙ=(2πν²)ⁿ n > 0, n∈Z

This dependence reflects the principle of the fractal linkage of frequencies, where each new level is not merely a harmonic, but a qualitatively new dimension arising from the multiplication of the previous frequency by 2πν².

Now let us turn our attention to the delta, alpha, and gamma ranges.

Delta (δ) 0.5–4 Hz — let us take the square of these frequencies, without applying the 2π multiplier for now (the reason will be explained later). As a result, we obtain a range of 0.25–16 Hz. This brings us quite close to the Alpha (α) range (8–13 Hz), although not perfectly coinciding — which may be natural, since consciousness is not initially a perfectly coherent structure, and therefore some fluctuations are expected.

Now let us perform the same operation for Alpha (α) 8–13 Hz. We then obtain a range of 64–169 Hz, which again lies close to the Gamma (γ) range (30–100 Hz). Although discrepancies are present, the general rule

νₙ=(ν²)ⁿ n > 0, n∈Z

holds reasonably well.

That is, for the boundary frequencies of brain activity, a certain regularity of interconnection can be observed. However, the key point is the absence of the multiplier 2π, which is essential for the birth of new dimensions.

Question — why does the multiplier 2π disappear? If we assume that the observed brain activity results from the interference between the physical and spiritual worlds, then what we perceive is an interference pattern.

Since the multiplier 2π is common to both spectra, it cancels out during their superposition, and the resulting expression for the interference pattern takes the form:

νₙ=(ν²)ⁿ.

Thus, the observed ranges of brain waves are not the primary frequencies of consciousness, but derivatives of the interaction between two world frequency systems. That is why the observed relation between the ranges (delta, alpha, gamma) corresponds not to the original formula with the 2π factor, but to its simplified interference form — which agrees well with experimental EEG data.

In the future, it may become possible to determine the speed and frequency of the spiritual dimension based on the interference frequencies and the known speed of light.

4. Self-Reflection as a Process of Coherence

During deep self-reflection, meditation, or intense inner crisis, synchronization of theta and alpha rhythms occurs, which may be observed as the emergence of resonance between subconscious and conscious processes. Moments of gamma activity bursts correspond to the formation of a coherent resonance among the three interacting frequencies.

This state can be regarded as the formation of a standing wave of consciousness — a moment of inner equilibrium when the three frequency levels (δ, α, γ) reach alignment.
From the standpoint of the wave equilibrium model, this represents the birth of personality or mind, where frequencies come into a specific harmonic balance.

5. Geometry of Consciousness

The three fundamental frequencies — delta, alpha, and gamma — form a volumetric structure.
Initially, this structure may be far from spherical. However, during the process of self-reflection, a spatial object may emerge — the personality, geometrically represented as a sphere, similar to an elementary particle. The center of this sphere corresponds to the point of self-awareness — the notion of “I”; the surface represents the field of perception, the resonance with the surrounding world; and the internal space corresponds to the subconscious.

Different initial imbalances among these three components can influence a person’s overall behavior. The closer a person approaches resonance among their frequencies, the more stable and independent they become.

A fully formed personality is most likely resistant to hypnosis, since maximal coherence exists between its fundamental frequencies. Therefore, it becomes impossible to influence such a person through intermediate frequencies characteristic of the theta (θ) range.

6. Interpretation of the Theta Range

The theta range (4–8 Hz) plays a key role: it connects unconscious processes (delta) with conscious ones (alpha). Its function is to provide resonant conductivity between the layers.
It is precisely the theta states — dreams, trances, deep meditations — that open access to the layers of the subconscious and allow modification of established patterns of perception.
Thus, the theta rhythm serves as a frequency bridge between the spiritual subconscious and consciousness.

7. Conclusion

Brain waves do not reflect the actual activity of consciousness but rather the interference resulting from its interaction with matter. Consciousness operates at much higher frequencies, while EEG ranges are merely a physical projection — a “shadow” of the inner resonance.

Self-reflection represents the moment of resonance within the spiritual dimension — a kind of birth of a standing structure in that higher realm.

Thus, the ideas of wave equilibrium allow for a reinterpretation of neurophysiological data — viewing them not as the cause, but as the consequence of the interaction between two frequency domains: the spiritual and the physical. This perspective may also serve as a possible confirmation of the initial hypothesis concerning the birth of dimensions and the origin of the Universe itself.

Most importantly, it may serve as evidence that the material and spiritual worlds, though capable of interaction, can likely exist independently of each other. There is a strong possibility that personality can exist separately from matter. Life, in this view, provides the conditions necessary for the birth of individuality.

8. The Nature of the “I” as the Source of Consciousness

Modern neuroscientific and philosophical approaches often identify the concept of the “I” solely with the domain of conscious awareness. However, within the wave model of consciousness, such an understanding appears incomplete. The “I” is not a function of consciousness but its origin — the center that harmonizes three levels: the subconscious, the conscious, and the superconscious.

If consciousness is viewed as a standing wave arising from the interference of various frequencies, then the “I” represents the equilibrium point — the center of that wave. The subconscious manifests as the low-frequency domain — reactive and bodily; the conscious mind corresponds to the middle-frequency range, where awareness and choice occur; the superconscious is the high-frequency zone connected with the external WORLD. The “I” unites these three domains into a single structure, ensuring the stability of personality and its self-awareness.

Thus, the “I” is present not only in conscious but also in subconscious and superconscious processes. An animal guided by the instinct of self-preservation also acts in the interest of its “I,” though it does not verbalize this awareness. Intuition, in turn, represents the feedback of the “I” with the external WORLD — a kind of perceptual envelope that informs the “I” of what is happening around it as energetic flows, just as gravity informs a material body where to move.

The “I” may be described as the point at which spirit and matter come into equilibrium, and consciousness as one of the forms in which this balance is manifested in time. It is precisely the “I” that makes self-reflection possible — the moment when three levels of frequencies come into resonance and form a stable standing wave of personality.

Consciousness is not identical to the “I.” The “I” is the center, the origin, the beginning of all manifestations. The “I” resembles a black hole — a point where all levels of reality converge into one. This understanding clarifies the experiment of Benjamin Libet (1980s) and other modern studies showing that awareness of choice arises after the brain has already initiated the action. In fact, this is exactly what occurs: the “I” forms an impulse at the subconscious level, which does not communicate its decision, but as the process unfolds, consciousness recognizes the action and reports the choice of the “I.” The “I” itself made the decision earlier, which is observed as pre-activation of brain waves.

Intuition is a similar but reverse process: the influence is directed not from the “I” outward, but from the external world toward the “I.” Consciousness perceives this impulse as a premonition, a subtle sense of approaching influence. The closer the interaction of the three domains — subconscious, conscious, and superconscious — approaches resonance, the more stable the personality becomes, and the less susceptible it is to external influence. Ultimately, this makes hypnotic impact impossible, as the inner wave structure of the personality is closed into a state of stable equilibrium.

9. On the Limits of the Modern Understanding of the “I”

In most modern psychological and neuroscientific concepts, the notion of the “I” is confined to the sphere of conscious awareness and self-reference. This limitation does not arise from the absence of deeper levels, but from methodological necessity: science operates only with phenomena that can be registered and described. Subconscious and superconscious processes cannot be measured directly, so the “I” becomes reduced to the observable subject — the conscious self that formulates thoughts and makes decisions.

However, such simplification does not reflect the true nature of the “I.” From a phenomenological point of view, a person identifies with the field of consciousness because it alone has the ability to verbalize and control. The subconscious is experienced as something “other” — a source of impulses, instincts, and dreams not subject to willful control. This has produced the illusion of separation: as if the “I” merely observes but does not act.

Historically, this attitude originates from Cartesian dualism, which opposed mind to matter and spirit to body. As a result, the “I” was assigned to the domain of the intellect rather than to the whole being. Eastern traditions, by contrast, have always viewed the “I” (Ātman) as a unified principle that includes bodily, subconscious, and spiritual dimensions.

Within the wave model of consciousness, such restriction loses its meaning. If consciousness is a standing wave arising from the interference of frequencies at different levels, then the “I” is the center of coherence within this wave, not merely one of its parts. It is present across all frequency layers — from subconscious to superconscious — and provides their unity.

Thus, the modern concept of the “I” should be seen as a partial manifestation of a broader structure. Recognizing this restores the link between scientific and spiritual perspectives, expanding the scope of consciousness research and returning the “I” to its original role — the source that unites spirit and matter.

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