If the paradigm of classical epistemology follows the logic of the part, being tributary to the principle of subject-object separability, in which the subject, that is, the part, is considered separate from the object, that is, the whole, then the new paradigm of the quantum theory has replaced the principle of separability, specific to the logic of the part, with the principle of subject-object nonseparability or global intercorrelation, specific to the logic of the whole. Starting from this principle of quantum nonseparability, I will show that it can be explored and applied in new forms of psychotherapy. I mean here the art of meditation, as the art of the whole, that is, the art of perceiving the world and ourselves in a nondualistic nonanalytical, and nonfragmentary way, in which the subject and the object, the observer and the observed, the part and the whole, are not separated, but interconnected.
If the paradigm of classical epistemology follows the logic of the part, being tributary to the principle of subject-object separability, in which the subject, that is, the part, is considered separate from the object, that is, the whole, then the new paradigm of the quantum theory has replaced the principle of separability, specific to the logic of the part, with the principle of subject-object nonseparability or global intercorrelation, specific to the logic of the whole. Starting from this principle of quantum nonseparability, I will show that it can be explored and applied in new forms of psychotherapy. I mean here the art of meditation, as the art of the whole, that is, the art of perceiving the world and ourselves in a nondualistic nonanalytical, and nonfragmentary way, in which the subject and the object, the observer and the observed, the part and the whole, are not separated, but interconnected.
Most interpretations of quantum theory fail to provide a fundamental, complete, self-consistent account of nature describing physical reality itself, as opposed to merely yielding predictions about results of experiments and observations. A paradigm providing a self-consistent foundation for quantum theory and a description of the reality it refers to, generalized to a worldview, is a Quantum Paradigm, where ‘paradigm' is defined as structure of experiential reality. We assert that the fundamental obstruction in the quest for a quantum paradigm is the assumption of objectivity. The subject-object distinction, drawn within experience, has within the natural sciences degenerated into a dichotomy-an absolute split into separate realms-with scientists adopting the classical paradigm where the object pole of experience ("objective reality") can be studied independently from the subject pole ("the experiencer"), with a presupposition that this procedure yields a fundamental description of nature. In fact, the subjective is often eliminated altogether as a fundamental category, and reduced to an epiphenomenon of objective processes. We claim this objectivity assumption precludes a full comprehension and a paradox-free formulation of quantum theory. By challenging this presupposition, i.e. leaving the question open, a coherent understanding of quantum nature falls naturally into place, providing appropriate foundation for quantum theory and an associated world-view. The resulting Quantum Paradigm is "realist" in the sense that it provides a description of what is actually happening: namely the arena of all happening is Mind or Consciousness-from which mind and matter, subject and object, individual and collective, and time and space co-dependently arise. The subject matter of quantum theory then becomes the fundamental mind-function of distinction ("measurement"), resulting in information and its statistical correlations. The message of quantum mechanics is surprising: the basic components of objects-the particles, electrons, quarks, etc.-cannot be thought of as ‘self-existent'. The reality that they, and hence all objects, are components of is ‘empirical reality', of experience."The universe begins to look more like a great thought than a great machine."-James Jeans Anomalous phenomena such as ESP and psychokinesis, collective consciousness, and synchronicity that are considered impossible in the context of the classical paradigm, fit naturally in, and can in turn provide evidence for the Quantum Paradigm. Spirituality and science are shown to be complementary approaches referring to the same reality, Mind, while each discipline retains its integrity. The Quantum Paradigm can be intellectually comprehended, as well as embodied: one can live in quantum reality. A good metaphor for this is "life as a dream": with no "real" objects as distinguished from experienced objects. Experience is "empty" of self-nature in the Buddhist sense, with everything interconnected and co-dependently arising. Experiencing the world by "embodying the Quantum Paradigm" is transformative, healing, and an antidote to alienation resulting from embodying the classical paradigm. Embodying the Quantum Paradigm and living in the Oneness of all creation can help humanity-increasingly lost in the materialism and individualism reinforced by our embodiment of the classical paradigm-and restore intimate connection and harmony with Spirit, Nature and fellow humans; we need such a transformation to survive and thrive in our technological society.
Quantum mechanics is a groundbreaking theory: it not only is extraordinarily empirically adequate but also is claimed to having shattered the classical paradigm of understanding the observer-observed distinction as well as the part-whole relation. This, together with other quantum features, has been taken to suggest that quantum theory can help one understand the mind-body relation in a unique way, in particular to solve the hard problem of consciousness along the lines of panpsychism. In this chapter, after having briefly presented panpsychism, Valia Allori discusses the main features of quantum theories and the way in which the main quantum theories of consciousness use them to account for conscious experience.
Abstract This article1 presents a two-part proposal aimed at exploring “reality” through unifying perspectives and universally consistent foundations. Both parts are inspired by Erwin Schrödinger’s principle of objectivation, particularly the function of the ‘Subject of Cognizance’ embedded within it, and the (seemingly unresolvable, yet inescapable!) issue of the ‘location’ of the boundary between the ‘observed’ and the ‘observer’ that arises in the interpretation of quantum theory. In the first part, it is argued that different interpretations of quantum theory could be viewed as complementary rather than as alternatives, for each interpretation provides insight into different aspects of reality, and thus, integrating perspectives from multiple quantum interpretations can offer a more holistic understanding of reality than relying on a single interpretation. The plausibility of this argument is explained with a brief reference to the phenomenon of electron double-slit interference. The second part of the proposal asserts that, it is essential to eliminate any discrepancy between the way in which the terms ‘physics’ and ‘reality’ are regarded in scientific inquiry, for developing a universal, all-encompassing and consistent world view of the latter — emphasising that not only the ‘observed’ but also the ‘observer’ (considered here as the measuring instrument or apparatus) and the ‘Subject of Cognizance’ (viewed here as the conscious observer) are integral parts of the whole reality. This assertion is supported by some specific remarks of Richard Feynman and David Bohm.
Ever since the development of quantum mechanics in the first part of the 20th century, a new world view has emerged. Today, the physicalist objective assumption that objects exist independently of acts of observation has been challenged. The repercussions of this radical challenge to our common-sense perception of the world are far-reaching, although not yet generally realized. Here we argue that there is a complementary view to the way science which is being practiced, and that consciousness itself is primary and qualia form the foundation of experience. We outline the arguments of why the new science of qualia will tie objects that are being perceived to the subjective experience, through the units of subjective experience called qualia. If there is a reality that exists outside of perceptions in consciousness, it is indeed inconceivable. The reason is that once one subtracts everything that one can sense, imagine, feel, or think about, there’s nothing left. Since qualia are subjective, they challenge the dominant world view of science as practiced today, which is reductionist, objective, and mathematical. Our view is a natural continuation of the quantum world view. We outline what the steps will have to be in order to fully develop the science of qualia.
The scientific paradigm which I rely upon in the framework of this article is quantum mechanics, whose “cognitive revolution” consisted of replacing the classical principle of separability with the principle of nonseparability or global intercorrelation. According to this intercorrelation, highlighted at the subatomic level, the part cannot be separated from the whole, because every part has a global and instantaneous connection with the whole universe. For this reason the foundation of the world cannot be the part (elementary particles), but the whole, which is therefore logically and ontologically prior to the part, i.e., self-consistent. Consequently, the principle of global intercorrelation elucidates and validates some of the oldest philosophical problems and intuitions about the unity or self-consistency of the world. An example in this sense is the bootstrap theory of American physicist Geoffrey Chew, which presents such striking similarities to the metaphysical system of Leibniz's Monadology that the two intertwine and mirror each other, like twin souls, to the extent that it could be stated that if Chew’s bootstrap theory represents the explanatory physical level of Leibniz’s metaphysics, then, analogously, Leibniz’s Monadology represents the explanatory metaphysical level of Chew’s physics.
Introduction The first realization that the validity of the quantum superposition principle in the Hilbert space describing a composite quantum system may give rise to fundamentally new correlations between the constituent subsystems came in the landmark 1935 paper by Einstein, Podolsky, and Rosen (EPR), where it was shown how the measurement statistics of observables in certain quantum states could not be reproduced by assigning definite wavefunctions to individual subsystems. It was in response to the EPR paper that Schrödinger, in the same year, coined the term entanglement ( Verschränkung ) to acknowledge the failure of classical intuition in describing the relationship between the “parts” and the “whole” in the quantum world: Whenever one has a complete expectation catalog – a maximum total knowledge – a ψ function – for two completely separated bodies, …then one obviously has it also for the two bodies together. But the converse is not true. The best possible knowledge of a total system does not necessarily include total knowledge of all its parts, not even when these are fully separated from each other and at the moment are not influencing each other at all. While Bell's strengthening of the original EPR-paradox setting and the subsequent experimental verification of Bell inequalities irreversibly changed the perception of entanglement from a property of counterintuitive “spookiness” to (beyond reasonable doubt) an experimental reality, the concept and implications of entanglement continue to be associated with a host of physical, mathematical, and philosophical challenges. In particular, investigation of entanglement in both its qualitative and quantitative aspects has intensified under the impetus of quantum information science (QIS).