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Presentations Reflections

Goswami’s Quantum Philosophy II

By admin on Monday, July 29, 2013

The earlier piece (Goswami’s Quantum Philosophy I) was an overview of his interpretation of what quantum physics means philosophically. That overview can be briefly summarized using the analogy introduced in Part I. Think of a computer with a huge amount of RAM or working memory. Within this “working memory” there is nestled a small reserved area, which might be thought of as having a shell that partitions it off from the rest of working memory. Within this reserved area there is a self-evolving virtual reality program running. The program has to follow certain rules, which impose limits on what it can produce but still allows a number of degrees of freedom for its operation. From the sheltered perspective of the virtual reality program, the reality created by the program is all there is and the vast field of “working memory” within which it runs goes largely undetected. Think of the huge “working memory” as the unified field of consciousness (UFC), the shell around the reserved area as space/time, the self-evolving virtual reality program as the materialist model of reality and the rules that govern the operation of the program as classical (Newtonian) physics (see first Figure, in P1).

Part II will look at the relationship of quantum waves of possibility in the UFC and the manifestation of human beings as objects in the material world. The following analogy from Part I will provide a brief review of the collapse of quantum waves of possibility (see second Figure, in P1). Imagine that a wave of possibilities is like a rapidly spinning loop of images, where there are 6 images of A, 5 images of B, 4 images of C, 3 images of D, 2 images of E and 1 image of F. The varied number of copies of each image represents the probability for that image. Thus, if one slows down the loop until one image alone comes into focus, you have the collapse of the wave of possibilities. Statistical determinism tells us that the image that becomes the focus is most likely to be image A (p = .30) but could be image F (p = .05). The loop (wave) has taken on the appearance of a single frame (particle) or collapsed possibility wave. However, recall that one has only slowed down the loop, not frozen it. Thus, the loop (wave) is still progressing (spreading) but in very slow motion. Whether you or other observers will ever detect this slow movement depends upon how long and with how much precision you observe the image. Even though one now observes only a single frame, that frame still retains a “hidden” connection to the loop, which means it still retains a connection to the wave of possibilities from which it collapsed.

Every person past, present and future is represented in the UFC as a wave of possibilities, a transcendent consciousness or quantum monad. Each of those consciousnesses will vary depending upon previous entanglements with the material world. In all cases, a transcendent consciousness represents far more aspects than could be manifest in a single collapse. Thus, a given collapse from a transcendent consciousness consists of selected aspects of that consciousness. Recall from the analogy above concerning wave collapse, that even following collapse there remains a connection to the wave of possibilities from which the collapse originated. As a collapse linked to a physical manifestation takes place, it unfolds in graduated stages from the Oversoul or bliss body, which is grounded in transcendent consciousness. The manifestation that begins with the bliss body ends with a material representation or physical body.

One aspect of a material manifestation is referred to by Goswami as the supramental intellect or theme body. This subtle (non-material) body imposes the broad outlines for the manifestation. These themes are similar to what Jung called archetypes. Another aspect of a manifestation is the mental body. The mental body is a suble body somewhat like a dictionary of meanings necessary for thought and feeling. The vital body is the last of the subtle bodies. The vital body contains the necessary forms for the manifestation. The biologist Rupert Sheldrake has proposed a similar function in biology that is carried out by what he refers to as morphogenic fields. Finally, as the collapse is completed the physical body is articulated by its connections to the subtle bodies (see Figure below). Thus, the structure of the physical body is controlled by the “blueprints” in the vital body being mapped onto the physical body. The mental body “writes” or maps its program onto the brain, making possible the meaningful processing of experience. The theme body provides broad parameters within which experiences are understood and related. The theme body, however, is not mapped onto the brain. Running throughout is the original thread of consciousness that began in and is still tethered to the bliss body. Only the physical body is a temporary abode for consciousness. The theme, mental and vital bodies comprise what Goswami calls a quantum monad, which is a permanent feature of the bliss body (a.k.a. Oversoul).
Using a different frame of reference, the quantum monad could be thought of as essentially equivalent to the religious concept of soul. There are important differences, however, between a quantum monad and a soul. Generally, the term soul is used to refer to an individual spiritual entity that has an existence independent of God as well as of matter. A quantum monad on the other hand is an integral part of a unified whole. The unified whole in which a quantum monad resides is in religious terms God. Thus, the traditional view of the soul is a dualistic conception that has each and every soul standing alone and separate from God and from the material world. The quantum view of the soul is a monistic conception in which each soul is merely an aspect of God as is the material world. In the quantum view the soul’s separateness or independence from God is merely an illusion. A persistent illusion but an illusion nevertheless.

What then might we learn of the soul by examining the probable characteristics of the quantum monad? In part one, ego identity and the idea of conditioning was discussed. Classical memory is the basis for conditioning and is an essential component in the process whereby one comes to have strong response predispositions. These response predispositions limit our choices from the broad range of possibilities that are always before us. At any given time we are free to make any of the choices available in the flow of consciousness. However, conditioning makes habitual choices the most likely. One outcome of conditioning of choices is that in the aggregate they come to form patterns. What we often call character in a person is related to the patterns that have come to dominate his or her thoughts, feelings and actions. Such general patterns are impressed upon the quantum monad through what Goswami calls quantum memory. The particulars of classical memory are not preserved in the quantum monad but the general patterns derived from experience are preserved by quantum memory within the monad.

For any individual consciousness an essential goal is to learn through experience that it is an integral component of the UFC or an extension of God, that is, to achieve enlightenment. Once that goal is met the individual consciousness is enfolded into the UFC and returns to a state of unity with God, enriching the whole in the process. Accepting unification of an enlightened consciousness with the UFC as a goal, it is clear that achieving such a goal is unlikely in a single lifetime. Goswami argues that this would necessitate what is known in religious terms as reincarnation. What is reincarnated is a quantum monad while the experiences and knowledge of each incarnated quantum monad is accumulated in the Oversoul.

Goswami’s proposed quantum monad is capable of quantum memory and thereby will retain memories of prior incarnations. These will not be memories in the classical sense, such as recalling how to tie a shoe or speak French. Access to classical memories from previous incarnations is possible through the principle of non-locality, which operates outside of space and time. However, access to classical memories from previous incarnation through non-local connections is relatively rare. Usually, the operative memories will be quantum memories of general patterns such as character traits like generosity or jealousy, of talents such as music or mathematics or of behavioral tendencies such as risk taking or phobias. Many such patterns are acquired through the experiences made possible by physical manifestations or incarnations. It is from these quantum memories that consciousness chooses what to make manifest through the quantum monad when a new incarnation is undertaken. The patterns held in quantum memory are in religious terms known as karma.

Unless an Oversoul has liberated itself from the need for physical manifestations, it will repeatedly incarnate quantum monads until it achieves liberation through enlightenment, which requires an awareness, through direct experience, of one’s unity with God. In the non-liberated, Consciousness identifies opportunities for physical incarnation that have a strong correlation with associated karmic patterns comprising a thread of karmic need within a given Oversoul. In other words, a developing physical form that has the biological foundations (for example gender and temperament) and the situational circumstances (for example ethnicity and nationality) to support in whole or large part the karmic thread identified. The incarnated quantum monad subsequently comes to articulate the selected physical form. Some aspects of the collapse associated with the vital body can begin quite early. However, there can be no mapping of the mental body, which in traditional religious terms is most closely associated with the idea of a soul, until the brain has formed. Thus, the mental body begins mapping onto the brain after about six months of development.

Karma or quantum memory influences current incarnations by biasing the probability that certain choices will be made within a given context. In short, the conditioned response biases acquired in one incarnation can be carried across into a new incarnation. For example, if one had developed a pattern of responses that might be called jealously in one incarnation, Consciousness may choose to manifest that pattern through the quantum monad in the next incarnation. Therefore, an individual on to whom a bias toward jealousy has been mapped will in suitable contexts be predisposed to make habitual responses associated with jealousy. The purpose is to provide the individual with opportunities to rise above this obstacle to enlightenment. The converse would be true for a more positive pattern such as a musical talent. Having such a talent mapped onto the physical manifestation will increase the probability that one will make choices that create appropriate contexts for further developing the talent. The purpose is to exercise the ability and make positive use of the creative energies available through Consciousness. Thus, unless a consciousness has no previous incarnation, each incarnation brings with it a collection of patterns or karma accumulated during prior incarnations. In other words, an opportunity has been created for one to overcome negative patterns and to creatively enhance positive patterns.

Karmic patterns impressed onto a correlated physical form in a selected situation do not impose outcomes. They set the conditions that are likely to lead to certain types of learning opportunities. Habitual response patterns predispose one to respond in a certain way to those situations. Because of free will, there is always the possibility that one will choose a less probable response that is a more positive response to a given circumstance. This entails being creative in the face of a challenge rather than habitual or reactive. Repeated success in exercising free will to make better choices will result in a change in the conditioned pattern and thus in one’s karma.

Free will is possible because of a brief grace period between the eliciting of a conditioned response and the actual response. Studies have shown that when a stimulus is presented, it is processed in the unconscious (i.e., outside of conscious awareness). The habitual pattern of response will predispose one to make the most probable response, which is to follow the path of least resistance. However, between the unconscious response and the physical implementation of this response there is a very brief delay. It is this delay that opens the door to free will. Through this brief window there is an opportunity to deliberately choose an alternative response from the possibilities that exist within consciousness. Of course, one might choose a worse or an equally bad response but one can also choose a better response. Better in the sense that it weakens rather than reinforces the negative pattern.

Free will and creativity are the tools available for working on one’s character or karmic patterns. Neutralizing negative karma and building positive karma opens the possibility for enlightenment. Ego is the persona that embodies our habitual patterns of thinking, feeling and acting. It is a mask behind which we hide and with which we identify so closely that we are blind to our true nature. The single biggest obstacle to liberation is ego. Stripping away this mask is an essential step in changing our character.

Birth and death are complimentary aspects of the karmic cycle. Death is the end of one wave in the cycle and usually the antecedent for the next wave in the cycle. Death is simply withdrawal of consciousness from a degraded physical form, a form that has served its purpose as a temporary vehicle for experience in the material world. Death is a phenomenon of the material world and therefore an illusion. The UFC and the Oversouls within it are immortal and eternal as are the quantum monads or souls within it. Death is also an exceptional window of opportunity. It says in the Tibetan Book of the Dead that a conscious death is a process that can lead to liberation (see also The American Book of the Dead). As consciousness withdraws from the physical body, it is possible through non-locality to become fully aware of all of one’s past incarnations and the obstacles that need to be overcome. In this moment of total clarity and spiritual joy, enlightenment is possible. Conscious dying requires preparation and intent for which guidelines exist.

*This interpretation of Goswami’s thinking is based solely upon my understanding of Goswami’s writing and is largely based upon his book titled Physics of the Soul, which I recommend to anyone who wants to pursue his reasoning more deeply.

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Presentations Reflections

Goswami’s Quantum Philosophy I

By admin on Sunday, July 7, 2013

Traditionally science and the educated public have held a Newtonian view of the world, which is in most respects a common sense view rooted philosophically in materialism. The materialist model is reductionist and holds that all macro phenomena can be reduced to the basic building blocks of matter, i.e. atoms. The quantum model superseded this model nearly a century ago. However, the materialist model was not supplanted but subsumed. One can think of the materialist model as a special case subsumed within the quantum model, which works well enough for many purposes but has been shown to be capable of only inaccurate approximations when tasked with describing the reality underlying the world and indeed the universe. To see an outline comparing scientific materialism with Goswami’s alternative paradigm click here.

By way of analogy, think of a computer with a huge amount of RAM or working memory. Within this “working memory” there is nestled a small reserved area, which might be thought of as having a shell that that partitions it off from the rest of working memory. Within this reserved area there is a self-evolving virtual reality program running. The program has to follow certain rules, which impose limits on what it can produce but still allows a number of degrees of freedom for its operation. From the sheltered perspective of the virtual reality program, the reality created by the program is all there is and the vast field of “working memory” within which it runs goes undetected. Think of the huge “working memory” as the unified field of consciousness, the shell around the reserved area as space/time, the self-evolving virtual reality program as the material model of reality and the rules that govern the operation of the program as classical (Newtonian) physics (see Figure below). With the advent of quantum physics, cracks have been opened in the shell. Through these cracks in the shell, the inhabitants of this world are beginning to get glimpses of a broader and deeper perspective on reality.

To appreciate the quantum perspective one needs to look at its impact on the defining aspects of the materialist model. The first aspect is causal determinism or the hypothesis that the world is a machine like a mechanical clock. Events proceed in a linear fashion, where A is the antecedent for B and B is the antecedent for C and so on. In other words classical determinism requires the identification of the originating cause and the end result. Experimental studies in quantum physics demonstrate that the exact position and velocity of an electron cannot both be known. In the Newtonian model, classical determinism depends upon being able to predict exactly both initial position and initial velocity. If things cannot be predicted with precision, classical determinism is out the window because the beginning point for the causal chain can never be known. Thus, all one can do is create probability distributions (bell curves) for both variables and identify probable values for the variables. The two distributions of values together represent a wave of possibilities. Heisenberg, one of the co-founders of quantum mechanics, expressed this finding in his now famous uncertainty principle. What is left is statistical determinism.

Why don’t we experience the effects of statistical determinism in everyday life? Planck’s constant h fixes the scale at which quantum effects are large. Fortunately, h is small, which means that quantum effects are only “large” and easily observed effects at the micro level. The small value for h hides quantum effects at the macro level. However, even macro objects have been demonstrated to retain some aspect of the wave of possibilities from which they collapsed. The wave aspect of a collapsed possibility continues to spread out over its probability distribution extremely slowly. Collapsed waves or objects (comprised of particles) are still governed by statistical determinism but the collapsed wave spreads so slowly that its inherent uncertainty can be ignored for all practical purposes. However, even though it is hardly detectable with the most sophisticated instrumentation, the continuing spread of the collapsed wave implies that there remains some connection to the wave of possibilities existing prior to collapse and material manifestation.

One way to think of this process might be to imagine that a wave of possibilities is like a continuous loop of images, where there are 6 images of A, 5 images of B, 4 images of C, 3 images of D, 2 images of E and 1 image of F. Thus, if one slows down the loop until one image becomes the focus, you have the collapse of the wave of possibilities. Statistical determinism tells us that the image that becomes the focus is most likely to be image A (p = .30) but could be image F (p = .05). The loop (wave) has taken on the appearance of a single frame (particle) or collapsed possibility wave (see Figure below). However, recall that one has only slowed down the loop, not frozen it. Thus, the loop is still progressing but in very slow motion. Whether you or other observers will ever detect this slow movement depends upon how long and with how much precision you observe the image. Even though one now observes only a single frame, that frame still retains a “hidden” connection to the loop. This analogy also illustrates the difficulty of identifying a linear chain of causation within a loop (wave of possibilities).
The second aspect of the materialist model is continuity or the hypothesis that all change is continuous. Experimental studies confirm that atomic energies exist at discontinuous energy levels, which are fixed. Thus, an electron cannot exist at intermediate energy levels residing between fixed levels. When an electron changes orbits, which are at fixed distances from the nucleus, it goes from one discrete energy level (orbit) to another in a single quantum leap. The electron’s change in orbit provides evidence for spatial discontinuity. This is further illustrated by the phenomenon known as quantum tunneling. This can be observed in transistors in which an electron disappears from one side of a barrier and reappears on the other side without passing through the barrier. More concretely, think about standing with your back to the wall of an empty room. You look to your left and there is your mother standing against the wall to your left. You look to your right and your mother is now standing against the wall to your right. You had a clear view of the entire room and you never detected your mother’s transit from the wall on the left to the wall on the right. The move was not a progressive transit of space over time but instantaneous. Your mother simply disappeared from one location and reappeared at a different location.

The third aspect is locality or the hypothesis that all effects and their causes occur in space with a finite velocity over a finite amount of time. Before quantum mechanics, all influences were assumed to be local, i.e., taking a certain amount time to travel through a certain amount of space. Think about your mother walking from one side of the room described above to the other side. However, in quantum mechanics the discontinuous collapse of a sprawling possibility wave is instantaneous and therefore nonlocal. Think of your mother as a wave of possibilities and one of those possibilities is that she will manifest on the right side of the room. When that possibility is collapsed, your mother instantly materializes on the right side of the room. A possibility wave exists in transcendent potentia, that is, outside of space and time, which is why when it collapses and becomes manifest within space-time, the effect is instantaneous. Nonlocal correlation (Einstein’s spooky action at a distance) between quantum objects has been experimentally verified and confirms that a transcendent domain is part of reality, which contradicts the locality assumptions of the materialist model and affirms non-locality.

The fourth aspect is strong objectivity or the hypothesis that the material world is independent of observers (consciousness). However, as we’ve seen, the wave is transcendent and the particle is manifest. What then causes the transition from wave to particle? It is widely accepted that observation or measurement produces the collapse. Mathematician John von Neumann suggested that the operative property in observation or measurement is consciousness since an instrument cannot observe anything. Think of a telescope pointed at the moon. Is the telescope observing the moon? Or is it the astronomer looking at the moon through the telescope that is observing the moon. While not conclusively demonstrated, it appears that consciousness chooses where a wave will manifest as a particle in a particular event. Thus, how can there be strong objectivity in physics if consciousness has the power to choose material reality? If consciousness causes wave collapse, the material world (collapsed waves) cannot be independent of observers.

The fifth aspect is reductionism or the hypothesis that every material phenomenon can be reduced to its essential components. If reductionism is correct, then all of physical reality can be reduced to elementary material particles. In other words, everything arises from the bottom up as aggregates of material particles coalesce into ever-larger objects, including us. However, if consciousness is needed to collapse waves of possibility into material actuality (particles), which is top down causation, one has mutually exclusive causal mechanisms. In such a case, reductionism ultimately fails.

In the materialist model, phenomena such as consciousness are considered as epiphenomena or secondary properties arising from matter. Thus, all non-material phenomena such as mind, thought and consciousness can ultimately be reduced to matter by considering them epiphenomena of the brain. From this view arises a dualism such that mind and body are from different classes of phenomena, i.e., a difference in kind. However, if consciousness has the causal power to determine material reality, how can it be a derivative of matter? The long, progressive build up to a material brain capable of producing consciousness could never take place, if consciousness is required for the collapse of a possibility wave into a particle of matter to begin with. Thus, while reductionism and bottom up causation may be a useful way of looking at phenomena within the context of the classical worldview, its utility is limited when it comes to understanding the ultimate nature of reality.

Thus, quantum physics has demonstrated empirically that the principles of causal determinism, continuity and locality do not in the final analysis hold up. Quantum physics has also raised serious doubts about but not yet empirically demonstrated that strong objectivity and reductionism are likewise ultimately invalid. These principles do work reasonably well in that subset of quantum reality that we think of as Newtonian or classical physics, which underlies the material model of reality. They just aren’t suitable for grasping the underlying nature of reality.

Given the above, what are the implications for how we view the nature of reality? Amit Goswami, emeritus professor of physics at the University of Oregon, offers some thoughts on this question. The implications that he draws are radical and generally considered to be extreme by many physicists because they turn the world upside down. According to the interpretation of Goswami, Consciousness is the ground of all being and matter exists only as a possibility within consciousness. Thus, there is nothing but consciousness or as some might say, God is all that is. You and I are material manifestations of God as are plants, bacteria, insects, fish, animals, chairs, shirts, houses shovels, pistols, water, earth, planets and stars, ad infinitum. From this one might jump to the conclusion that all things are interconnected. However, Goswami argues that this is an over interpretation and that any two things are only potentially interconnected. They do, however, always have in common their origins in the unified field of consciousness.

Goswami says that dualism is an illusion. The belief that the mind is distinct from the brain or that spirit is distinct from matter or that man is distinct from God is all an illusion. There is only the unified field of consciousness. Everything is a manifestation of consciousness. Consciousness permeates and fills our being, and our brain is a conduit for waves of possibility. When self focuses upon a possibility, wave collapse takes place and there is awareness of the object of the choice. The presence of awareness implies a subject-object split between the subject and the object. One might ask: if we can affect reality by our choices, why isn’t there constant conflict and chaos? For example, everyone who buys a lottery ticket would choose to have the winning number but obviously everyone’s choice can’t prevail. Goswami suggests that the reality that is commonly perceived is created by what might be thought of as a consensus of consciousness. We have the freedom to make choices that affect us but not consensus reality. We can’t personally change consensus reality.

The apparent split responsible for dualism is the product of the dependent co-arising of the subject that chooses and the objects of awareness. Herein objects refer to anything that is perceived as “not me” and can include ideas or thoughts as well as material objects. The consciousness from which both the subject and the object arise identifies with the subject pole of the dyad. This gives rise to the mistaken perception that there is a subject independent of objects. This mistake or illusion is necessary in order for experience, as we know it, to occur. The basis for this mistaken perception or illusion is self-reference, which is not unlike the circular meaning in the statement “I am a liar.” In this sentence the predicate defines the subject and the subject redefines the predicate, the predicate then redefines the subject, setting up an endless oscillation. This is called a tangled hierarchy. The meaning in this statement seemingly forever eludes us, as does the recognition that I (ego) and it (object) arise from the same source.

For Goswami the subject-object split is an epiphenomenon. If we don’t identify with the subject in the subject-object dyad we can escape the illusion. This state of consciousness is what the American mystic Franklin Merrell-Wolff called introception, which denotes consciousness without an object (and thus also without a subject). To experience a state of pure consciousness is to achieve enlightenment or bliss consciousness. The illusion of self develops as choices are made, memories are formed and habitual responses are established and reinforced. As this process unfolds, the range of free choice constricts and consciousness repeatedly collapses conditioned outcomes from among the myriad possibilities actually available. Thus, personal identity or what we call ego is created through a conditioned pattern of perception and response. Habitually adhering to this conditioned pattern in making choices is what the psychic Edgar Cayce referred to as following the path of least resistance or collapsing for oneself what is the most probable outcome or possibility. The freedom to make creative choices is always present but seldom exercised. Understanding that we have this freedom and the exercise of it allows us to step beyond ignorance and discover our true nature.

*This interpretation of Goswami’s thinking is based solely upon my understanding of Goswami’s writing and is largely based upon his book titled The Visionary Window, which I recommend to anyone who wants to pursue his reasoning more deeply.

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