Current physics has progressed beyond the idea that there is an outside world lying somewhere entirely separate from ourselves. It has shown very clearly instead that there are real and functional connections between our minds and the world around us and that our human senses do not and cannot appreciate this more variable world of space-time, interaction and exchange as an objective and real place. Einstein, Podolsky and Rosen were worrying about a part of physics called quantum theory which others like Bohr and Heisenberg were regarding as a complete theory. One new part of physics is suggesting that matter and the universe itself may have connections and correlations in an enfolded universe where there seem to be no clear causes and effects, but only connections.
Current physics has progressed beyond the idea that there is an outside world lying somewhere entirely separate from ourselves. It has shown very clearly instead that there are real and functional connections between our minds and the world around us and that our human senses do not and cannot appreciate this more variable world of space-time, interaction and exchange as an objective and real place. Einstein, Podolsky and Rosen were worrying about a part of physics called quantum theory which others like Bohr and Heisenberg were regarding as a complete theory. One new part of physics is suggesting that matter and the universe itself may have connections and correlations in an enfolded universe where there seem to be no clear causes and effects, but only connections.
This dissertation formulates a closed world in which the observer, in whatever capacity, does not stand outside the universe but is intrinsically part of it. Biologically formed or not.This position is often misunderstood in classical science. You observe something while you yourself are part of what you observe. This becomes evident at the quantum level. The debate between Niels Bohr and Albert Einstein revolved around this for decades, and continues to this day. Likewise, there are many discussions about the role of the observer, such as in the Double Slit Experiment. There it becomes clear that the observer perceives something different from the underlying reality. It is well known that it matters whether you observe or not.This dissertation explains clearly that this position of an external observer, present in both of these examples, is impossible to maintain within classical science. It also assumes that everything in the universe, even at the quantum level or smaller, proceeds according to strict rules. No process in the universe can escape them. It may seem that as a human being (or as another biological or non‑biological entity) you possess free will because of your mobility and mind, but even that can be traced back to a universal process that adheres precisely to the same rules from which everything is built. Nothing in the entire universe can escape them. This is reinforced and clarified by the central thought experiment used here: the frozen universe. It reveals that time, change, and free will do not exist in reality but only as experience. Time is a concept from point A to point B within which change occurs. Because of this, we are accustomed to process thinking. In a static universe, this is impossible. It then becomes apparent that things we consider normal—even at the scientific level—manifest themselves in a completely different way. This dissertation on the frozen universe therefore has major consequences. As a result, Einstein’s block universe can no longer be taken as a starting point—something on which many theories are based—and the debate between Bohr and Einstein on determinism and indeterminism becomes largely redundant. The Schrödinger equation and numerous scientific publications are thereby put under pressure, precisely because everything unfolds according to the fixed, universal, continuous process over which one has no influence. As humans or observers, we live in our world while continuously being part of that same process and of how that universal process unfolds. As a human being, you have only the freedom to experience the human world. Therefore, free will and time should be regarded as separate from all universal processes, because these human processes—also applicable to other biological beings—experience a different world than the universal process of which they are part.In short: we live in an illusion of our reality that does not align with the universal processes that have existed as long as the universe itself. This also shows that everything is determined according to the rules that unfold continuously within the one‑direction continuum, and that nothing can be changed about it. It is thus a framework in which reality, perception, and causality converge into one closed, relational whole. In doing so, it forms a conceptual bridge between physics, philosophy of mind, consciousness studies, and epistemology, and provides a foundation for a new, reflexive scientific method. It is also a bridge between classical science—from Newton to contemporary quantum theory.
The relationship between mind and reality is usually perceived as an event that takes place in reality and producing simultaneously an internal image in the mind. So it takes place twice, so to speak, and there is a one-to-one correspondence between the two events. Within this conception, matter is embedded in space and time, and can be designated as "container-principle". This monograph emphasizes that the well-known philosopher Immanuel Kant denied this principle and he stated that reality is principally not recognizable to a human being, and modern biological evolution seems to lead exactly to Kant's point of view. Within the theory of evolution, man's image about reality in mind does not have to be complete and true in the sense of a precise reproduction, and it is relatively easy to recognize that even space and time should not be elements of reality outside. Within this conception, only a certain part of reality, which the human being needs for mastering life, is projected onto space and time, and we come to the so-called "projection principle". Then, spacetime defines the window to reality, leading to a number of exciting and essential questions, some of which are discussed in this monograph. As is known, current physics is mainly based on the container-principle. But this monograph proposes that the projection principle is obviously more suitable and could help to solve open-ended questions as, for example, in connection with the nature of time, the particle-wave duality, the cosmological constant, etc. Regarding the statistical behavior of matter, Einstein's statement "God does not play dice" has to be seen in a new light, but also Feynman's general viewpoint on quantum theory that it cannot be understood by man. However, conventional quantum theory is obviously not a consistent framework as per the projection principle. The term "world equation" is critically probed in this monograph. Readership: Students, researchers and academics interested in quantum physics and evolutionary biology.
The capacity to acquire and use fully complex language systems made the members of our species fully conscious and self-aware beings in the vast cosmos. But this enormous privilege came with a price. After our ancestors began to live storied lives in a linguistically based symbolic universe, the world that previous generations experienced as an integrated and undivided whole split into two worlds—an inner world where the self that is aware of its own awareness exists and an outer world in which this self seeks to gratify its needs and establish a meaningful sense of connection with other selves. And this explains why the most fundamental impulse in the storied lives of fully modern humans has always been to close the gap between these inner and outer worlds by integrating all seemingly discordant parts of a symbolic universe into a meaningful and coherent whole. The narrative that has consistently served this function is religion. But during the first scientific revolution of the seventeenth century, another narrative emerged called Newtonian or classical physics that also promised to bridge the gap between self and world by integrating all of the seemingly discordant parts of the physical universe into a coherent and meaningful whole. In this physics, one universal force, gravity, governs the motion, interaction, and blending of indestructible atoms or mass points. And since the laws of gravity were completely deterministic, it was assumed that all events in the cosmos are predetermined by the forces associated with these laws and that the future of any physical system could be predicted with absolute certainty if initial conditions are known. In the worldview of classical physics, human beings were cogs in a giant machine and linked to other parts of this machine in only the most mundane material terms. The knowing self was separate, discrete, and isolated from the physical world, and all the creativity of the cosmos was exhausted in the first instant of creation. As physicist Henry Stapp points out, “Classical physics not only fails to demand the mental, it fails to even provide a rational place for the mental.