This is the second in a series of three articles that will outline a proposed scientific model with the goal of stimulating a new vision toward resolving the Mind-matter question and acknowledging an underlying connectiveness in the universe. Scientific is understood to mean that the parts or links already exist as useful concepts in the scientific community. The model being proposed assumes that everyday reality is not simply there nor is it within. Rather, it is suggested that everyday reality is a perception we construct from aspects of the unity within which we are immersed. Parr I presented the basic assumptions of the model and introduced the model by exploring aspects of a reality that extends beyond our limited concepts of three dimensional space plus time. 1 • 2 The power of symbolic patterns in the physical for serving the role of mediator between the happenings in the physical (or outer reality) and the menral (or inner reality) was emphasized. Part II, Mapping Beyond Space-Time, discusses a process of interfacing between Mind and matter consistenr with the concepts of quantum physics. Emphasis is placed upon the quantum feature of non-locality and upon twistor theory. The issues of causality and reproducibility in science are discussed. The article concludes with a description of the dynamics of the process-how the interplay takes place and works. This includes an outline of other symbolic tools of mathematics such as chaos theory that permit extending out three dimensional thinking. In Part III the authors will explore [he relationship of their model to human experience.
This is the second in a series of three articles that will outline a proposed scientific model with the goal of stimulating a new vision toward resolving the Mind-matter question and acknowledging an underlying connectiveness in the universe. Scientific is understood to mean that the parts or links already exist as useful concepts in the scientific community. The model being proposed assumes that everyday reality is not simply there nor is it within. Rather, it is suggested that everyday reality is a perception we construct from aspects of the unity within which we are immersed. Parr I presented the basic assumptions of the model and introduced the model by exploring aspects of a reality that extends beyond our limited concepts of three dimensional space plus time. 1 • 2 The power of symbolic patterns in the physical for serving the role of mediator between the happenings in the physical (or outer reality) and the menral (or inner reality) was emphasized. Part II, Mapping Beyond Space-Time, discusses a process of interfacing between Mind and matter consistenr with the concepts of quantum physics. Emphasis is placed upon the quantum feature of non-locality and upon twistor theory. The issues of causality and reproducibility in science are discussed. The article concludes with a description of the dynamics of the process-how the interplay takes place and works. This includes an outline of other symbolic tools of mathematics such as chaos theory that permit extending out three dimensional thinking. In Part III the authors will explore [he relationship of their model to human experience.
Abstract It is generally assumed, and usually taken for granted, that reality is fully contained in space. However, when taking a closer look at the strange behavior of the entities of the micro-world, we are forced to abandon such a prejudice and recognize that space is just a temporary crystallization of a small theatre for reality, where the material entities can take a place and meet with each other. More precisely, phenomena like quantum entanglement, quantum interference effects and quantum indistinguishability, when analyzed attentively, tell us that there is much more in our physical reality than what meets our three-dimensional human eyes. But if the building blocks of our physical reality are non-spatial, what does it mean? Can we understand what the nature of a non-spatial entity is? And if so, what are the consequences for our view of the world in which we live and evolve as a species? This article was written having in mind one of the objectives of the Center Leo Apostel for Interdisciplinary Studies, that of a broad dissemination of scientific knowledge. Hence, it addresses a transversal audience of readers, both academic and nonacademic, hoping to stimulate in this way the interdisciplinary dialogue about foundational issues in science.
Quantum mechanics is usually defined in terms of some loosely connected axioms and rules. Such a foundation is far from the beauty of, e.g., the `principles' underlying classical mechanics. Motivated, in addition, by notorious interpretation problems, there have been numerous attempts to modify or `complete' quantum mechanics. A first attempt was based on so-called hidden variables; its proponents essentially tried to expel the non-classical nature of quantum mechanics. More recent proposals intend to complete quantum mechanics not within mechanics proper but on a `higher (synthetic) level'; by means of a combination with gravitation theory (R Penrose), with quantum information theory (C M Caves, C A Fuchs) or with psychology and brain science (H P Stapp). I think it is fair to say that in each case the combination is with a subject that, per se , suffers from a very limited understanding that is even more severe than that of quantum mechanics. This was acceptable, though, if it could convincingly be argued that scientific progress desperately needs to join forces. Quantum mechanics of a closed system was a beautiful and well understood theory with its respective state being presented as a point on a deterministic trajectory in Liouville space---not unlike the motion of a classical N -particle system in its 6N -dimensional phase-space. Unfortunately, we need an inside and an outside view, we need an external reference frame, we need an observer. This unavoidable partition is the origin of most of the troubles we have with quantum mechanics. A pragmatic solution is introduced in the form of so-called measurement postulates: one of the various incompatible properties of the system under consideration is supposed to be realized (i.e. to become a fact, to be defined without fundamental dispersion) based on `instantaneous' projections within some externally selected measurement basis. As a result, the theory becomes essentially statistical rather than deterministic; furthermore there is an asymmetry between the observed and the observing. This is the point where consciousness may come in. Complemented by an introduction and several appendices, Henry Stapp's book consists essentially of three parts: theory, implications, and new developments. The theory part gives a very readable account of the Copenhagen interpretation, some aspects of a psychophysical theory, and, eventually, hints towards a quantum foundation of the brain--mind connection. The next part, `implications', summarizes some previous attempts to bridge the gap between the working rules of quantum mechanics and their possible consequences for our understanding of this world (Pauli, Everett, Bohm, Heisenberg). The last section, `new developments', dwells on some ideas about the conscious brain and its possible foundation on quantum mechanics. The book is an interesting and, in part, fascinating contribution to a field that continues to be a companion to `practical' quantum mechanics since its very beginning. It is doubtful whether such types of `quantum ontologies' will ever become (empirically) testable; right now one can hardly expect more than to be offered some consistent `grand picture', which the reader may find more or less acceptable or even rewarding. Many practicing quantum physicists, though, will remain unimpressed. The shift from synthetic ontology to analytic ontology is the foundation of the present work. This means that fundamental wholes are being partitioned into their ontologically subordinate components by means of `events'. The actual event, in turn, is an abrupt change in the Heisenberg state describing the quantum universe. The new state then defines the tendencies associated with the next actual event. To avoid infinite regression in terms of going from one state of tendencies to the next, consciousness is there to give these events a special `feel', to provide a status of `intrinsic actuality'. The brain of an alert human observer is similar in an important way to a quantum detection device: it can amplify small signals to large macroscopic effects. On the other hand, actual events are not postulated to occur exclusively in brains. They are more generally associated with the formation of records. Records are necessarily part of the total state of the universe: it is obvious that the state of the universe cannot undergo a Schrödinger dynamics and at the same time record its own history. `The full universe consists therefore of an exceedingly thin veneer of relatively sluggish, directly observable properties resting on a vast ocean or rapidly fluctuating unobservable ones.' The present ideas also bear on how the world should be seen to develop. While conventional cosmology encounters problems as to how to define the intial conditions, which would enter the governing equations of motion, here `the boundary conditions are set not at some initial time, but gradually by a sequence of acts that imposes a sequence of constraints. After any sequence of acts there remains a collection of possible worlds, some of which will be eliminated by the next act.' Connected with those acts is `meaning': there has always been some speculation about the special significance of local properties in our understanding of the world. One could argue that correlations (even the quantum correlations found, e.g., in the EPR-experiments) were as real as anything else. But also Stapp stresses the special role of locality: the `local observable properties, or properties similar to them are the natural, and perhaps exclusive, carriers of meaning in the quantum universe. From this point of view the quantum universe tends to create meaning.' This sounds like an absolute concept: meaning not with respect to something else, but defined intrinsically---not easy to digest. The role of consciousness in the developing quantum universe requires more attention. `The causal irrelevance of our thoughts within classical physics constitutes a serious deficiency of that theory, construed as a description of reality.' This is taken to be entirely different within quantum mechanics. `The core idea of quantum mechanics is to describe our activities as knowledge-seeking and knowledge-using agents.' `21st century science does not reduce human beings to mechanical automata. Rather it elevates human beings to agents whose free choices can, according to the known laws, actually influence their behaviour.' An example with respect to perception is discussed: `Why, when we look at a triangle, do we experience three lines joined at three points and not some pattern of neuron firings?' The brain `does not convert an actual whole triangle into some jumbled set of particle motions; rather it converts a concatenation of separate external events into the actualization of some single integrated pattern of neural activity that is congruent to the perceived whole triangle.' How convincing is this proposal? It is hard to tell. I think Henry Stapp did a good job, but there are tight limitations to any such endeavour. Quantum mechanics is often strange indeed, but it also gives rise to our classical world around us. For the emergence of classicality jumps and measurement projections (the basic phenomena connected with those fundamental events of choice) are not needed. Therefore, I doubt whether the explanation of the evolution of our world really allows (or requires) that much free choice. On the other hand, most scientist will agree that empirical science was not possible without free will: we could not ask independent questions if this asking was part of a deterministic trajectory. The fact that the result of a quantum measurement is indeterminate (within given probabilities) does certainly not explain free will. How about the type of measurment? The experimentalist will have to assume that he can select the pertinent observable within some limits. But given a certain design the so-called pointer basis (producing stable measurement results) is no longer a matter of free choice. `The main theme of classical physics is that we live in a clocklike universe.' Today it is often assumed that the universe was a big (quantum-) computer or a cellular automaton. Many would be all too happy to leave that rather restrictive picture behind. But where to go? Stapp suggests giving consciousness a prominent role: `The most profound alteration of the fundamental principles was to bring consciousness of human beings into the basic structure of the physical theory.' How far we are able to go in this direction will depend on the amount of concrete research results becoming available to support this view.
The mind–matter relationship remained in the domain of philosophers for aeons. However, the inquisitiveness of the scientific minds has always been trying to understand the science behind its various functions. The scientific temper ushered in by the Renaissance about the 15th century saw the scientists exploring this problem from a science point of view. Technological advances during the later part of the 20th century enabled neuroscientists to explore and localise functions of the brain. However, the most difficult has been understanding the origin of a conscious experience scientifically or materialistically. Despite the delineation of many functions of the brain, the origin of conscious experience, the qualia, in the material brain remains elusive, so much so it came to be called the holy grail of neuroscience. Heisenberg wrote: ‘Physics entered the domain of philosophy with the emergence of consciousness in quantum observation, which incidentally opened the door for reconciliation of science and philosophy’,[1] an event which enabled the predictions of Snow of the merging of arts and sciences.[2,3] Quantum mechanics is a branch of physics relating to very small particles – subatomic particles – electrons, photons, and everything in the submolecular realm, being the smallest units in matter. Quantum theory is the most fundamental theory of matter available at present. Some basic concepts of quantum physics need to be understood. These include “superposition”, where in subatomic particles exist either as waves or particles in a dual nature, never simultaneously. They exist as waves in more than one place at a time and once an observer observes or interferes with (such as measuring) their superposition state collapses to particle state. Quantum entanglement is the phenomenon that occurs when a group of particles which are generated, interact with or share special proximity such that they remain connected even when separated by vast distances. Consciousness is a manifestation of quantum process. Q mind or Q consciousness comprises a group of hypotheses proposing that quantum mechanical phenomena such as entanglement and superposition may play an important part in the functions of the brain and could thus explain the origin of consciousness. Several theories of quantum consciousness have been proposed. Wigner proposed the idea that quantum mechanics has something to do with the workings of the mind and proposed that the wave function collapse in the interaction with conscious observation creates consciousness.[4] Vitiello and Freeman[5] proposed quantum field theory (QFT) of brain states. This theory deals with systems and provides formal elements from which a standard description of brain activity can be inferred. According to QFT, particles are only excited states or simply manifestations of a field. Every particle has its own field that covers all of the universe, which means that, according to QFT, all of the electrons of the universe belong to the same field and could be regarded as one. Bohm formulated the QFT as a deeper theory of quantum theory plus relativity.[6] He viewed mind and matter as projections into our explicate order underlying the implicate order. Quantum brain dynamics (QBD) hypothesis explains the function of the brain within the framework of QFT.[7] It is not yet known exactly how quantum superpositions and their collapse result in the genesis of the raw feels of consciousness, the qualia. Feynman stated ‘if you think you understand quantum mechanics then you do not!’[8] Pribram proposed the holonomic brain theory (quantum holography). He invoked quantum mechanics to explain the higher-order processing by the mind. Pribram provided evidence on how much of the processes in the brain take place in a distributed fashion.[9,10] The composite model of Pribram-Bohm of holoflux hypothesis addresses observed phenomenon of non-locality both spacially and temporally. Bose and Einstein, who first predicted Bose Einstein condensate proposed that water at dendritic membrane surfaces might operate by structuring condensation,[11] supporting QBD. Penrose and Hamoreff proposed the orchestrated-objective reduction (ORCH-OR) in 1989 through 2013. According to them, the microtubules in the neurons (neurotubules), the tubulin protein polymer at the site of quantum collapse, leads to conscious experience. The quantum superposed states which develop in the tubulins remain coherent and recruit more superposed tubulins until a mass-time-energy threshold is reached. At this point, self-collapse or objective reduction occurs, which is equated to a discrete conscious event. Cascades of ORCH-OR events give rise to the stream of consciousness.[12,13] Penrose suggested that objective reduction represents neither randomness nor algorithmic processing but instead a non-computable influence in spacetime geometry from which mathematical understanding and, by later extension, consciousness derives.[14] Quantum vibrations in the microtubules proposed by Bandyopadhyay[15] have been shown to be source of conscious experience by corroborating the Penrose-Hemeroff’s ORCH-OR hypothesis.[13,16] In April 2022, the results of two related experiments at the University of Alberta and Princeton University, announced at The Science of Consciousness conference, provided further evidence to support quantum processes operating within microtubules. However, in another experiment, Gregory D. Scholes and Aarat Kalra of Princeton University used lasers to excite molecules within tubulins, causing a prolonged excitation to diffuse through microtubules further than expected, which did not occur when repeated under anaesthesia.[17,18] Beck and Eccles considered quantum mechanics at the synaptic level. If Orchestrated objective reduction (ORCH-OR) theory is applicable, a similar phenomenon in the microtubules at the presynaptic level, the axon terminal could be invoked for the genesis of consciousness.[19] A recent study by scientists at Trinity College, Dublin, in October 2022,[20] suggests that quantum processes underlie the cognitive and conscious brain functions. The brain–mind operational architectonics is the boundary between and integration point of quantum physics and eastern metaphysics and that it may inspire building a richer and more inclusive paradigm of the brain–mind relation, where quantum physics and eastern metaphysics are inherently intertwined. A body of empirical evidence[21-24] supports these possibilities, strengthening the proposal that the mind–brain relationship may be partially quantum. Quantum information theory clarifies the distinction between the unobservable mind and the observable brain and supports a solid physical foundation for consciousness research. With all these theories trying to explain and understand the theoretical/hypothetical framework for consciousness to explain the subjective experience of consciousness, the experts of this field feel it is still a long way to bridge the gap between current neurobiological and physical–mathematical concepts with their associated quantum–mind theories. Though there is still a long way to go for explaining conscious experience scientifically, when ever this happens, it will become one of the benchmarks in science. Financial support and sponsorship Nil. Conflicts of interest There are no conflicts of interest. Use of artificial intelligence (AI)-assisted technology for manuscript preparation The authors confirm that there was no use of artificial intelligence (AI)-assisted technology for assisting in the preparation of the manuscript and no images were manipulated using AI.
Contemporary physics finds itself pondering questions about mind and consciousness, an uncomfortable area for theorists. But historically, key figures at the founding of quantum theory assumed that reality was composed of two parts, mind and matter, which interacted with each other according to some new laws that they specified. This departure from the prior (classical-physicalist) assumption that mind was a mere side effect of brain activity was such a startling proposal that it basically split physics in two, with one camp insisting that mind will ultimately be explained via physical processes in the brain and the other camp embracing mind as innate in creation and the key to understanding reality in its completeness. Henry Stapp made important contributions toward a coherent explanation by advocating John von Neumann’s orthodox interpretation of quantum mechanics. von Neumann postulated that at its basis, quantum mechanics requires both a psychological and physical component. He was left, however, with a dualist view in which the psychological and physical aspects of QM remained unresolved. In this article, the relevant issues are laid out with the aim of finding a nondual explanation that allows mind and matter to exist as features of the same universal consciousness, in the hope that the critical insights of Planck, Heisenberg, Schrödinger, von Neumann, and Stapp will be recognized and valued, with the aim of an expanded physics that goes beyond physicalist dogma.
In this chapter, I offer some personal reflections about the nature of reality, shaped by my work as a quantum physicist, my experimentation with psychedelic drugs during the 1960s, and my more recent studies of modern cognitive science. Traditionally, questions about the essential nature of reality are asked by philosophers. In the twentieth century, these questions were asked for the first time by scientists as well. During the first three decades of the century, the exploration of the atomic and subatomic world brought physicists in contact with a strange and unexpected reality that shattered the foundations of their worldview and forced them to think in entirely new ways. Quantum physics showed scientists “a new reality,” and from that time on, the nature of reality became a popular subject of discussion not only in philosophy but also in science. In recent decades, cognitive scientists took another radical step in the scientific conception of the nature of reality. They asserted that the features of our ordinary, everyday reality are not features of an independently existing world, but are created in the very process of perception. In a way this generalizes the influence of the act of perception on the perceived object, which was famously analyzed in quantum physics by Werner Heisenberg, to everyday perception. In other words, even our everyday reality is just one of many alternate realities.
Abstract Classical physics states that physical reality is local—a point in space cannot influence another point beyond a relatively short distance. However, In 1997, experiments were conducted in which light particles (photons) originated under certain conditions and traveled in opposite directions to detectors located about seven miles apart. The amazing results indicated that the photons “interacted” or “communicated” with one another instantly or “in no time”. Since a distance of seven miles is quite vast in quantum physics, this led physicists to an extraordinary conclusion—even if experiments could somehow be conducted in which the distance between the detectors was half-way across the known universe, the results would indicate that interaction or communication between the photons would be instantaneous. What was revealed in these little-known experiments in 1997 is that physical reality is non-local—a discovery that Robert Nadeau and Menas Kafatos view as “the most momentous in the history of science”. In The Non-Local Universe, Nadeau and Kafatos offer a revolutionary look at the breathtaking implications of non-locality. They argue that since every particle in the universe has been “entangled” with other particles like the two photons in the 1997 experiments, physical reality on the most basic level is an undivided wholeness. In addition to demonstrating that physical processes are vastly interdependent and interactive, they also show that more complex systems in both physics and biology display emergent properties and/or behaviors that cannot be explained in the terms of the sum of parts. One of the most startling implications of non-locality in human terms, claim the authors, is that there is no longer any basis for believing in the stark division between mind and world that has preoccupied much of western thought since the seventeenth century. And they also make a convincing case that human consciousness can now be viewed as emergent from and seamlessly connected with the entire cosmos. In pursuing this groundbreaking argument, the authors not only provide a fascinating history of developments that led to the discovery of non-locality and the sometimes heated debate between the great scientists responsible for these discoveries. They also argue that advances in scientific knowledge have further eroded the boundaries between physics and biology, and that recent studies on the evolution of the human brain suggest that the logical foundations of mathematics and ordinary language are much more similar than we previously imagined. What this new knowledge reveals, the authors conclude, is that the connection between mind and nature is far more intimate than we previously dared to imagine. What they offer is a revolutionary look at the implications of non-locality, implications that reach deep into that most intimate aspect of humanity: consciousness.