The One

The ultimate ground of the world.

Some physicists are beginning to realize that quantum physics has much more to say about the world than that quantum mechanics is an unparalleled successful predictor of physical phenomena. The book ‘The One‘ by Heinrich Päs, professor of theoretical physics at TU Dortmund, is a very good example of this changing attitude. He concludes that quantum physics can only be fully understood if we accept the existence of a quantum universe – already ages ago described by many philosophers as The One – as the ground of the world we observe.

According to Päs, this quantum universe is the – immaterial yet real – version of Everett’s multiverse, but metaphysical instead of physically material. Päs states that the image presented to the public of endlessly splitting material universes is wrong, brought into the world by opponents of Everett’s idea. All these possible universes exist certainly, however as state waves that together, by their respective superpositions, form one single state wave, where all their oscillations cancel each other out. This composite superpositioned state wave of all possible universes together is The One, the unmoving immaterial ground of everything, where space, time and matter do not exist any more, not even as thought, but from which all observed diversity sprouts. This is the Tao of Lao Tze, here anew presented as an ultimate quantum metaphysical reality..

So what’s Everett’s idea, precisely?

To answer that, we first need to look at the greatest mystery that quantum physics confronts us with, the quantum collapse. The end of the – unlimited in space and time expanded (non-local) – immaterial state wave that, according to the accepted quantum physics interpretation, represents the probability to find the material particle at measurement when, precisely at that act of measurement, that wave ends abruptly. This end of that state wave is however not predicted by the mathematics describing the state wave, the Schrödinger equation. How the act of measurement triggers this abrupt transition of immaterial probabilities into matter is still not explained satisfactorily. The most commonly accepted explanation given is decoherence, which is actually not an explanation but only a verbal description of what seems to occur. Which is that a coherent phenomenon – the wave – suddenly loses its coherence as a connected whole, whereupon only one element of it – the in our measurement found particle – remains and becomes matter.

The attributed name – decoherence – doesn’t really explain how it works. However, Päs explains decoherence as an effect caused by the necessarily limited perspective of the observer on the composite quantum wave of the universe, that one single unmoving state wave in which the state waves of all possible universes are summarized, superpositioned in the language of the physicist. His explanation how a limited perspective of the observer hides the full unmoving universal state wave and presents us only one of its myriad components, does unfortunately not go into more detail.

A metaphor he offers as an explanation is that of a completely flat ocean surface that, observed from an overall perspective, shows no movement, but which in that motionlessness may as well be the result of an endless conjoining of an enormous number of waves, that together completely cancel each other out. Waves can cancel each other out, which is what we call destructive interference. This is applied in noise reduction headphones. From a much more restricted perspective then, the area of that ocean that we are able to observe becomes something that appears to be separated from the rest. I don’t understand fully how a perspective change will present to us the world of distinct objects, but it’s an interesting image and it can at least serve as a useful metaphor for a rough explanation of the idea. If you accept his idea, the decoherence of the state wave, happening on measurement, is not that the state wave does disappear into thin air on observation, but that it is just no longer observable from the limited perspective of the observer. The observer observes then only a small part of the full quantum universe. It’s still there, in its immaterial way, but we can’t ‘see’ it.

Everything becomes an observer

Which raises the questions of what an observer actually is, and – related – if an observer is really necessary for evoking the quantum collapse. Everett’s idea to do away with the observer and the quantum collapse is that every possibility exists in the state wave where ‘existence’ does not mean a material existence, but nevertheless a real existence. With this, the definition of what is real is changed in an important way. Accept this for the moment. According to Everett’s proposal, in the double-slit experiment with a single object shot at the slits, both possibilities exist in a real way – the object goes through the left slit and it goes also through the right slit – but both in their own separate immaterial realities. In each of these two realities exists an immaterial observer, who observes the only one outcome within his reality. Every observer is after all only able to observe the reality in which he exists. This eliminates the apparent necessity of a physically enigmatic influence of the observer on the state wave, triggering the quantum collapse of that wave, simply because there is no collapse at all. Instead, however, there are now two completely identical observers.

I hope that you will understand that Everett’s proposal does not impose any special immaterial requirements on the observer, such as perceptive awareness, a camera will suffice. The underlying condition for his idea is clearly that consciousness is an emergent property of the immaterial but nevertheless real brain of the observer. Both observers in both universes are (immaterially) identical to each other and therefore have an identical emergent consciousness, with their also identical emergent memories. The only difference is their observation at the time of the experiment. There splits their universe, with them in it, in two.

Wat is real, really?

Multiverse interpretation of Schrödinger’s living ánd dead cat.

This example of ‘bifurcating’ observers in their universes has been kept simple for reasons of explanation here, way simpler than in any practical real double-slit experiment. In practice, there are many, almost innumerable, possibilities in such an experiment where the observed object can manifest itself everywhere at any of the interference fringes on the back screen, and each possibility therefore means a split universe, each including a copy of the observer. I hope you see that the number of universes and observer copies can get quite substantial if not improbably gargantuan. Therefore, Päs stresses that all these possible universes are not material, even if they are real. The definition of what is real therefore needs to be adjusted. But in such an extended interpretion of reality, an illusion, even a dream, is also something real, although I think Päs does not want to stretch it that far.

Emergent consciousness as condition for the multiverse

Only by considering consciousness as an emergent property of the physical brain, this way of interpreting quantum physics is defensible, it is definitely a prerequisite for Everett’s idea, and this assumption is also stated repeatedly in Päs’s book: ‘Of course, as long as we stick to the reasonable hypothesis that our consciousness is confined within our brains, …’. After shortly considering the idea of primary consciousness as a possible cause of the quantum collapse like, for example, John von Neumann did – Päs joins the almost unanimous opinion of neurologists (Tononi et al.) that consciousness is an emergent product of the brain. He forgets that neurology is an ultimately reductionistic branch of science while he argues elsewhere in his book strongly against reductionism in physics.

Monism – not a new idea – to the rescue of physics?

The idea of the existence of an ultimate source of reality that is The One, that knows no separation, that contains no separate elements, that knows no time and space, is called monism. Päs spends an extensive and indeed fascinating chapter of his book on the history of monism. It is a view on reality – also known under the more common denominator Platonism – that can already be found in Greek antiquity with proponents like Thales, Plato, Parmenides, Pythagoras, and Philolaus. Later on, monism as an opponent of the monotheistic but dual presentation of the world that the Christian church steadfast portrays, repeatedly pops up in historical figures such as Giordano Bruno, Kepler, Copernicus, Meister Eckhart, John Scotius Eriugena, and much later on in time, Spinoza and Kierkegaard.

According to Päs, the strong reactionary suppression of the Catholic church of these clearly monistic ideas, through torture, pyre, excommunication and social exclusion, is the root cause of the fact that the notion of an immaterial ground of our reality is not very popular at the moment, certainly not among most physicists, although I do notice a growing change in attitude. Bohr and Heisenberg also played an important role in this suppression, with their idea of complementarity, by classifying the deeper reality of the state wave as not relevant to physical theories. They classified thus the contradictions, between for example particle and wave, as fundamental to nature, and thus not susceptible to further investigation. There is just no underlying reality to investigate. Case closed. Shut up and calculate.

According to Päs, this is the reason that physics, with its highly reductionistic approach, is currently in crisis. The investigation into the foundations of matter has so far been sought in the ever smaller dimensions of matter for which the necessary energies ánd finances are correspondingly increasing . The path of reductionist approach of nature, and what could be achieved by it, seems to have come to an end. It is therefore time, according to Päs, to introduce monism as a grounding principle in physics. Quantum physics and the quantum universe show us the way.

Entanglement as the ultimate creator of unity and universal love

According to Päs, entanglement is by far the most important factor in the quantum universe. It ensures a connection of everything with everything and confirms thus the unity of The One. Individual properties of the parts do cease to exist in favor of strongly interrelated properties. Interestingly, he quotes Neoplatonist John Scotus Eriugena in: ‘Just as entanglement unites the universe in quantum cosmology, for Eriugena it is “the pacific embrace of universal love” that “ gathers all things together into the indivisible unity which is what He Himself is, and holds them inseparably together”. Päs, apparently makes here a connection between quantum entanglement and what Eriugena calls universal love. That immediately reminds me of the NDE reports that are almost always about the overwhelming experience of universal love. This is found in almost all reports. That’s real, if only because of the amount of data.

You could protest now that you and your ex have a common history and must therefore be quantum physically entangled, but that there is no more love in your present relationship. Päs would say – I think – that your observation is of course a matter of your limited perspective.

Love is entanglement, entanglement is love.

Does Päs acknowledge the quantum physical reality of universal love? It might be different. By linking entanglement and universal love in this way, he also could reduce the latter to the first. Love would then become something that could be examined in the physicist’s laboratory as a phenomenon to which numbers could be assigned by means of measurement. He would then do the same that physicists have done with the actually incomprehensible mystique of forces at a distance, as we experience it with gravity, electricity and magnetism; reducing it to a field that can be measured and described mathematically and thus reduce the phenomenon to something that belongs to the material universe. Reïfication by reduction.

How could they know?

An important question then is, of course, how the ancient philosophers had already stumbled on this principle of the very substance of our reality without having the technical tools available to science today. The ancient Greeks had little more at their disposal than their own senses and their sharp minds. Päs just briefly goes into this and assumes that early and primitive humanity was capable of a more direct observation of The One than modern man, and that these insights were handed down from generation to generation. Which is very close to the assumption of the general validity of mystical lore.

Summary and comments

At the end of this book review, it is good to briefly summarize Päs’ ideas, supplemented with my summarized comments:

  1. The perceived reality is an illusion and originates in the quantum universe. Certainly a remarkable statement by a physicist.
  2. The multiverse is the quantum universe and it is not material. It’s one. That too is remarkable.
  3. In the apparent split of the universe, the physical observer and his mind also split into several observer copies, each observing a single outcome. The quantum collapse is therefore the impression that every observer copy has because each one observes necessarily only a single result of the many possible outcomes. That means that an underlying assumption has to be made, that the mind is a product of the physical brain. That assumption is essential in this multiverse explanation of the quantum collapse. Accepting this, the large number of experiences of people leaving their body at the threat of an imminent physical demise, often verified by third parties, while being able to perceive and report the circumstances near their body correctly (the NDE), are either completely ignored or declared as illusion.
  4. In this assumption, the observer is therefore just a physical object, so that actually every physical object becomes an observer. Which is also the conclusion that, among others, Carlo Rovelli, Sean Carrol and Thomas Hertog convey. Why certain objects, such as lenses, mirrors and even reflective crystals, are exempt from being observers is not clear to me.
  5. But since, according to Päs, physical reality is an illusion, we as observer have an illusion that observes the world and thus creates also reciprocally the illusion of the observer. Whoever wants to believe something contorted like that, is fooling himself, as far as I’m concerned.
  6. The quantum collapse is caused by decoherence which is, according to Päs, an effect of the observer’s limited perspective. The deeper mechanism of decoherence, and how it is triggered, remains unexplained.
  7. Given the interference that the state wave always shows us when it travels through the double slit, all those universes must be able to interfere with each other. That can only be true if all those universes are themselves indeed non-material state waves. Then they can indeed interfere with each other, because they are waves. In this way, they are not material and therefore do not contain any material observer copies. How a non-material state wave can then produce emergent consciousness is pure speculation.
  8. As Päs describes the quantum universe, he is already very close to the idea of the universal mind from which all reality comes, which is a description precisely matching those reported by many near-death experiences. He’s clearly switching his own perspective and he is almost there.

In short: A fascinating, instructive and in general honest book of the quest of a quantum physicist for the meaning and future of quantum physics and a much needed beginning of a farewell to the there-is-only-matter paradigm.

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