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NeuroQuantology

What are the Laws of Nature Anyway? Part I: Toward a Holistic Model

Robert W. Boyer

Published Jun 5, 2015• 0 citations
Publisher

Abstract

Like many terms in modern science, ‘laws of nature’ are used as if the meaning is clear. After hundreds of years of objective research, however, whether the laws exist on their own or are just ideas such as equations, and whether they are universal and guide change or are just empirically identified patterns, seem to be not yet known. Also, there is little certainty about their whereabouts if they really do exist. Scientific progress from concrete matter to energy to abstract information, and to the interdependence of objective and subjective, brought these issues to prominence again. In Part I, perspectives of a selection of well-known theorists including Paul Davies, Roger Penrose, Henry Stapp, Max Tegmark, David Bohm, and Albert Einstein are reviewed. In Part II, the ancient holistic Vedic account as re-clarified by Maharishi Mahesh Yogi is then shown to offer a more comprehensive meaning of ‘laws of nature.’

DOI
10.14704/nq.2015.13.3.844

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Like many terms in modern science, ‘laws of nature’ are used as if the meaning is clear. After hundreds of years of objective research, however, whether the laws exist on their own or are just ideas such as equations, and whether they are universal and guide change or are just empirically identified patterns, seem to be not yet known. Also, there is little certainty about their whereabouts if they really do exist. Scientific progress from concrete matter to energy to abstract information, and to the interdependence of objective and subjective, brought these issues to prominence again. In Part I, perspectives of a selection of well-known theorists including Paul Davies, Roger Penrose, Henry Stapp, Max Tegmark, David Bohm, and Albert Einstein are reviewed. In Part II, the ancient holistic Vedic account as re-clarified by Maharishi Mahesh Yogi is then shown to offer a more comprehensive meaning of ‘laws of nature.’
This book examines how major interpretations of quantum theory are progressing toward a more unified understanding and experience of nature. It offers subtle insights to address core issues of wave-particle duality, the measurement problem, the mind/body problem, determinism/indeterminism/free will, and the nature of consciousness. It draws from physics, consciousness studies, and ‘ancient Vedic science’ to outline a new holistic interpretation of quantum theory. Accessible and thought-provoking, it will be profoundly integrating for scholars and researchers in science and technology, in philosophy, and also in South Asian studies.
Reviews Penrose’s three-realm model, Hameroff and Penrose’s ‘Orch-OR’ theory, Tegmark’s levels of the computational/mathematical multiverse model, Davies’ three-level model of matter-laws of nature-information, Stapp’s three-aspect model of local physical, ‘experiental reality,’ and Hilbert space; Bohm and Hiley’s three-level model of explicate, implicate, and super-implicate orders, Hagelin’s three-aspect mathematical model of quantum mechanical states, quantum mechanical observables, and Hilbert space; and how all these models are progressing toward the holistic Vedic 3-in-1 model.
It has always been the ideal of science to discover laws of nature on which we can all agree. Agreement requires evidence independent of individual judgment, i.e., objective evidence. We apply the term objective to such unbiased scientific evidence because we associate it with an external world of objects that we conceive to be the origin of our information. This external world is instinctively invented by each of us as a means of dealing with invariant patterns in his private world of experience. The invention is validated and elaborated as a consequence of the fact that it turns out to be sharable. In fact the common content of all our invented external worlds is so unambiguous and independent of individual bias that it can form the universally accepted basis for communication and action in an organized society. The consistency of the patterns of experience associated with the external world is such that we are under severe psychological compulsion to assign to this world an existence independent of our experience and a reality superior to that of any small part of our experience. Physical science is devoted to the study of the “laws” of the external physical universe, i.e., to the behaviour of the objects in it. Hence there is a strong tendency to project into the external world the information gathered by scientifically objective methods and even the theoretical concepts in terms of which the information is interpreted. Whatever is so projected is objective in a second sense of the term, i.e., assigned by us to the external world of objects.
The discoveries of modern physics have, as we know, brought about a significant change in our scientific picture of the world, in that they have shattered the absolute validity of natural law and made it relative. Natural laws are statistical truths, which means that they are completely valid only when we are dealing with macrophysical quantities. In the realm of very small quantities prediction becomes uncertain, if not impossible, because very small quantities no longer behave in accordance with the known natural laws.
Agr??t deal of so-called classical physics takes its cues from the work shop nd from the machinist' art. This is true no only in erms of generalities; it has often held in a very personal sense. For example, Isaac Newton was a passionate tinkerer in his younger years. Again, to take a more recent instance, this writer has had the privilege on two oc casions, of a lengthy scientific discussion with Albert Einstein. Although the specific subject matters were quite different, it was striking, each time, to see the way Einstein's mind was working through engineering images and how often he used the engineer's language. Interpolation of numberless other examples between these two giants of classical physics would be easy but the subject is too well known to insist upon it. To de scribe, as is customary, the philosophy of classical physics as mechanistic is apt phraseology. The introduction of statistical elements into physical theory became extensive about a century ago through kinetic theory, which was then mathematically organized into statistical mechanics. A much more radi cal penetration of statistical elements into physics occurred with the ad vent of quantum mechanics. The development of mathematical methods was rapid but the interpretation which constituted the breaking away from mechanistic types of thought was slower. Again, these matters are such a well-known part of scientific history that we need not dwell on them. Owing to the long-standing tradition of mechanistic models, sta tistical features have often been considered either as a nuisance or as a pretext for mathematical elegance in preference to the approach which we take here, namely, thinking of them as a class of remarkable natural phenomena in their own right. Along with the various mechanistic models of matter, there has throughout history existed another trend of natural philosophy: Its basic view is to think of matter as a creative agency. Since according to an age old adage nothing comes out of nothing, we need to state this proposition more clearly if it is to make sense. The possibility of its essentially abstract formulation will then become apparent in due turn. Because the mecha nist has at his disposal differential equations and the conservation laws which they imply, he can, and invariably does, push the problems of creation into the dim recesses of time and space. On the other hand, when we speak of creativity we must here imply that a material substrate is 502