Consciousness, the Big Bang, Being and the Soul

Many of the leading theoretical physicists today continue to struggle with the age-old 'hard problem' of matter and the mind, physical reality and consciousness, science and the soul. "They are definitely grappling with the problem of the soul," says Fred Wolf, himself a leading theoretical physicist, "because they are grappling with the problem of the origin of the universe."

You observe an atomic system," Wolf notes, "and the atomic system changes from a field of possibilities into something that is solid and physical and real, and right there in front of your eyes. This is a fact of physics that we have to deal with."

If the Big Bang . . . occurred out of nothing and produced a material universe," he points out, "then there had to have been quantum mechanics operating at the moment of the Big Bang, and that means that there had to have been an observer present, and this is where . . . the whole question of the soul (arises)."

"Positivism," (the philosophical school that says that the only things that we can be talk about scientifically and rationally are things that we can 'sense with our common senses') should have been tossed out a long time ago when we recognized the existence of electrons and atoms," Wolf observes. "No physicist - no one - has ever seen an electron or an atom," he points out, "We (only) see something very fuzzy when we start looking for things like that. So it is very difficult to deal with positivism rationally."

I think positivism is a fine theory," Wolf notes, "but it is (only) a philosophy."

"Since we can't sense an electron, a single electron, with our common senses," from a positivist approach, "we really shouldn't be able to talk about it. And since we can't sense - we can't hold in our hands - the very essence of quantum physics, which is something called the quantum wave function (which is a mathematical abstract), we shouldn't talk about it either. So we have this basic schism," Wolf notes. A schism, he points, that goes all the way back to Aristotle and Plato.

"The question," he asserts, "isn't: Is the soul is a 'thing'? Can we prove its 'existence' as an object?" This, he posits is a misdirection. The soul is not an object, he says. "It is not a noun, it is a verb. The 'soul' is a process." "And," he reasons, "because it is a process, it has consciousness and its alive. To understand life and consciousness without a material substrate, that is where a lot of people have difficulty. They think, 'Well, how can something be conscious and alive if there is no matter there?'" Which is, it seems, the common view and understanding of most people.

It is at this point, that Wolf goes beyond our common understanding. "There has to be something before even matter appears according to my understanding of quantum physics," he notes. "I don't see any reason why we can't have consciousness and 'aliveness' without necessarily having matter."

Wolf's view is not unique, as he points out, but rather is a point of view that is shared by many other leading physicists, as the following videos attest.







In Gary Zhukav's The Dancing Wu Li Masters, a now-classic treatise on the convergence of modern physics, metaphysics and the world's oldest wisdom traditions, Zhukav writes:

"According to quantum mechanics there is no such thing as objectivity. We cannot eliminate ourselves from the picture. We are a part of nature, and when we study nature there is no way around the fact that nature is studying itself. Physics has become a branch of psychology, or perhaps the other way round."

 To this end, Zhukav quotes the pioneering Swiss psychologist, Carl Jung, who observed:

"The psychological rule says that when an inner situation is not made conscious, it happens outside, as fate That is to say, when the individual remains undivided and does not become conscious of his inner contradictions, the world must perforce act out the conflict and be torn into opposite halves."

 According to Zhukav, Jung's friend and colleague, the Nobel Prize-winning physicist, Wolfgang Pauli, put it this way:

"From an inner center the psyche seems to move outward, in the sense of an extraversion, into the physical world . . . ."

"If these men are correct," Zhukav observed, "then physics is the study of the structure of consciousness." [Emphasis added.]

Wayne Dyer: Manifesting Your Spiritual Destiny

"Your destiny," writes Dr. Wayne Dyer, "is to become a co-creator with God and to treasure the sanctity of all that comes into this world of form that we call home, but which is only a transitory stopping place."

"Your creative ability," he observes, "originates in the unseen mind. It begins in the unseen world of waves and energy. So, too, do the planets, the stars, the flowers the animals, the rocks, you, your possessions, your creations - all of it, no exceptions. Examine everything and anything," Dyer notes, "and you find that at the core there is no form, only an unseen quality that brings it from the world of the unseen to the world of the observable."

"Look around at the world of form, he urges. "Then look within and realize that it began in the unseen dimension that we are not even close to comprehending."

[Dyer, "Manifest Your Destiny, pp. 10-11]

* * * * * * * * * * * * * 

Best-selling author and acclaimed motivational speaker, Dr. Wayne Dyer is the author of over thirty books, most of which cannot really be classified as "self-help" but rather belong to a genre that could be called "soul-help," a category he has largely helped to define by his own writing and his passionate and tireless advocacy for the writings of others. (See, for example, the works of David R. Hawkins, M.D.)

The attached two-part video interview captures Dyer at his best, and gives the viewer a good sense of this truly remarkable communicator.

"My belief is that the truth is a truth until you organize it, and then becomes a lie. I don't think that Jesus was teaching Christianity, Jesus was teaching kindness, love, concern, and peace. What I tell people is don't be Christian, be Christ-like. Don't be Buddhist, be Buddha-like."

[Source: Wikipedia.]

Evolutionary Enlightenment: 'The Path Is Quite Simple'

Andrew Cohen
Editor-in-Chief, EnlightenNext magazine

"The path, in the context of evolutionary enlightenment, is, at least in theory, quite simple," writes spiritual teacher, Andrew Cohen in The Huffington Post. "It is a journey from identification with ego to identification with the evolutionary impulse. It is a radical transformation of our relationship to the human experience, from one that is fundamentally negative, narcissistic, compulsive, and rigid to one that is inherently positive, liberated, consciously creative, and perpetually evolving."

"In an evolutionary context," Cohen observes, "the expression of the enlightened or liberated self is perpetual development in time. So if the individual is not developing in a measurable and discernible way, that means that he or she is stagnating in the emotional and psychological prison of unenlightenment that is the individual and collective ego."

It is because of our unquestioned identification with the negative orientation of the ego that most of us find ourselves unable to consistently express the freedom, lightness of being, and ecstatic positivity that is the quality of the evolutionary impulse," he notes, "(a)nd it is because of identification with ego that so few of us are able to spiritually evolve in a truly significant way."

* * * * * * * * * * * * *

In the attached video, an introduction to his teachings on "Evolutionary Enlightenment," Cohen observes:

"In evolutionary enlightenment, the goal is not to get out of the universe, the goal is not to escape from the universe, the goal is to get into the process."

"The problem for most of us," he notes, "is that we are not in the (evolutionary) process. We are lost in this small-minded, self-centered, hell-life experience, in which our experience of what it means to be alive is so partial, and so small and so minimal, it's almost impossible to imagine how small it is until you wake up."

"So the goal here," Cohen points out, "is to get out of this small-minded, self-centered hell, (this) partial almost non-existent dream, so that we can begin to wholeheartedly, unself-consciously (and) passionately participate - or you could say co-participate - in the creation of the conscious universe with, and as, the very force that created it. Then your own deepest aspiration - your own deepest heartfelt aspiration and desire - becomes one with the creative principle, with the first cause itself."

"It is," Cohen notes, "a big thing. It's a big moment. It's a profound awakening. You awaken literally, to the cosmic and universal significance of your own emergence at this particular time, and to your inherent potential to participate in the process for the development of consciousness itself."

On Non-Duality, Karma and Consciousness

"All philosophies, all science, all religions, inform us that this world of shapes, forms and names is but a phenomenal or shadow world—a show-world—back of which rests Reality, called by some name of the teacher. But remember this, all philosophy that counts is based upon some form of monism—Oneness—whether the concept be a known or unknown god; an unknown or unknowable principle; a substance; an Energy, or Spirit. There is but One—there can be but One—such is the inevitable conclusion of the highest human reason, intuition or faith."

-- Yogi Ramachakara --
["Lessons in Gnani Yoga," Chap. 1.]

Mars Hill, Athens

One of my favourite passages from the New Testament is Paul's "Sermon on Mars Hill," in which he is asked by the Athenian Stoic and Epicurean philosophers to expound upon what was then a  new philosophy/religion.

"God that made the world and all the things therein," observed Paul, "seeing that he is the Lord of heaven and earth dwelleth not in temples made with hands; neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all things life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth . . . For in him we live and move and have our being; as certain also of your own poets have said, for we are also his offspring." (Acts 17:24-28)

It is among my favourites because (a) it speaks of the omnipresence of a higher order in which everything exists, (b) it brings the reality of this higher order out of religious places and frees it of ritual worship, and (c) it recognizes that all true philosophies, religions and wisdom traditions, alike, speak of the same higher order or Godhead, and that each of these is non-exclusive.

As the Stoic philosopher and Roman Emperor, Marcus Aurelius, observed: "Constantly regard the universe as one living being, having one substance and one soul; and observe how all things have reference to one perception, the perception of this one living being; and how all things act with one movement; and how all things are the cooperating causes of all things which exist; observe too the continuous spinning of the thread and the contexture of the web."

[Marcus Aurelius,"Meditations," 4:40]

Physicists have demonstrated the conservation of mass and energy. With each inhalation of the cool morning air and each warm, moist exhalation of carbon dioxide, this is demonstrated. Indeed, every atom of our bodies, save hydrogen, was forged many billions of years ago in the implosion of some unnamed star, and our very bodies are thus a testament to the preservation of mass and energy.

Yet what about consciousness? How can it be that this seeming third aspect of the manifest universe, which along with mass and energy (themselves interchangeable) pervades and precipitates even the smallest sub-particular interaction, alone perishes?

"A human being is a part of the whole called by us "the universe"," Einstein noted, "a part limited in time and space. He experiences himself, his thoughts and feelings, as something separate from the rest - a kind of optical illusion of consciousness."

"This delusion is a kind of prison for us," he observed, "restricting us to our personal desires and affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening the circle of understanding and compassion to embrace all living creatures and the whole of nature in its beauty."

"In God," Emerson wrote, "every end is converted into a new means." This, to me, seems inherently true; it has the "ring of truth" to it. It circumscribes the law of karma, in which each moment is seen as an effect produced by a chain of causation stretching back to the very first movement of the universe, and each such effect becoming a further link in this causal chain. Thus, everything that is reaped has been sown, over and over, many times.

If as has been said (and demonstrated, it seems, in science), "Nothing is wasted in God's economy," how can it be that the one perceptual sense underlying all others - that being consciousness itself - is the one and only thing in this 'Great Economy' that perishes? Ashes to ashes, dust to dust; but where except back to the Universal consciousness - that which underlies and pervades the manifestation of all mass and energy in the universe's singular field - goes the consciousness, the soul of each being? For has not each individualized consciousness been at all times part and parcel of this Whole?

The Dalai Lama on Spirituality, Science and Human Suffering

His Holiness, XIV Dalai Lama

His Holiness the 14th Dalai Lama's masterful book, "The Universe in a Single Atom," is subtitled, "The Convergence of Science and Spirituality." In it, he explores the marked similarities between Buddhism - particularly the 'Abbidharma,' or Buddhist philosophy and psychology, with the most modern aspects of science and, particularly, physics. Yet, the Dalai Lama insists that this look at two (at times) eerily similar disciplines is not meant as an attempt to "unite" science and spirituality, but rather as a comparison of views.

Specifically, he insists that science and spirituality both have a definite role to play in benefiting humankind. Looking at the complimentary roles that science and spirituality can play in human lives, he makes the following markedly open-minded and non-dogmatic introductory observations:

"As my comprehension of science has grown, it has gradually become evident to me that, insofar as understanding the physical world is concerned, there are many areas of traditional Buddhist thought where our explanations and theories are rudimentary when compared with those of modern science But at the same time, even in the most highly scientific countries, it is clear that human beings continue to experience suffering, especially at the emotional and psychological level. The great benefit of science is that it can contribute tremendously to the alleviation of suffering at the physical level, but it is only through the cultivation of the qualities of the human heart and the transformation of our attitudes that we can begin to address and overcome our mental suffering."

His remarks about the complimentary relationship of science and religion is not as surprising as it may seem to many who are habitually conditioned to the traditional theological notion that science and religion or spirituality have opposing interests. After all, Buddhism, strictly speaking is more an atheistic blend of philosophy and psychology than a 'religion' per se.

It is strictly speaking atheistic (or, a-theistc, as opposed to theistic) as the Buddha refused to answer questions he considered 'unaddressable,' such as the question of first causes, creation of the universe or the existence of a God or gods. His emphasis was clearly on assisting others to attain the higher states of consciousness which would alleviate samsara and dhukka, or the cycle of 'rebirth' and 'suffering.' He compared asking such 'unaddressable' questions to a patient in great pain refusing to have an arrow removed from his chest before the physician tells him all the details of the archer who shot the arrow.

This attitude has largely helped Buddhism to stay out of the controversies that have ensnared Christianity throughout its history; but, perhaps, such controversy is to be expected for a religion that is clearly founded upon a belief in the miraculous. The Buddha's position was that we all can, and will eventually, attain liberation and nirvana; and, thus our focus should be on forwarding our own spiritual liberation and reducing suffering in all other sentient beings. And, he encouraged others to investigate for themselves his trachings on the states of higher consciousness he spoke of, rather than accepting his words on faith in him.

Thus in his introductory remarks, the Dalai Lama can assert with good conscience that "from the perspective of human well-being, science and spirituality are not unrelated." He observes that "we need both, since the alleviation of suffering must take place both at the physical and psychological levels."

Fortunately, in this highly scientific and technological age other religious leaders are abandoning the position that science and spirituality, indeed religion, are necessarily incompatible, Beginning with Vatican II, and gaining renewed momentum since 2008, the Catholic Church has made major efforts theologically and practically to bridge the rift between science and faith that ironically raged into a huge controversy at the beginning of the European "Enlightenment" with the ex-communication of Galileo, a ban and anethema only recently lifted by the Church.

"In the beginning there was the Word, and the Word
was with God, and the Word was God. The same was
in the beginning with God." John 1:1-2                    

In 2008, addressing the Vatican-hosted Pontifical Academy of Sciences' conference on " Scientific Insight into the Evolution of the Universe and of Life," Pope Benedict XVI remarked, in part:

"In this context, questions concerning the relationship between science’s reading of the world and the reading offered by Christian Revelation naturally arise. My predecessors Pope Pius XII and Pope John Paul II noted that there is no opposition between faith’s understanding of creation and the evidence of the empirical sciences. Philosophy in its early stages had proposed images to explain the origin of the cosmos on the basis of one or more elements of the material world. This genesis was not seen as a creation, but rather a mutation or transformation; it involved a somewhat horizontal interpretation of the origin of the world. A decisive advance in understanding the origin of the cosmos was the consideration of being qua being and the concern of metaphysics with the most basic question of the first or transcendent origin of participated being. In order to develop and evolve, the world must first be, and thus have come from nothing into being. It must be created, in other words, by the first Being who is such by essence.

To state that the foundation of the cosmos and its developments is the provident wisdom of the Creator is not to say that creation has only to do with the beginning of the history of the world and of life. It implies, rather, that the Creator founds these developments and supports them, underpins them and sustains them continuously. Thomas Aquinas taught that the notion of creation must transcend the horizontal origin of the unfolding of events, which is history, and consequently all our purely naturalistic ways of thinking and speaking about the evolution of the world. Thomas observed that creation is neither a movement nor a mutation. It is instead the foundational and continuing relationship that links the creature to the Creator, for he is the cause of every being and all becoming."

Moreover, in the relatively recently released Catholic Cathecism (the first updated summary of the "universal beliefs" of catholics worldwide in over 300 years), which was commissioned by Pope John Paul II and whose principal author was Cardinal Rathzinger, the current Pope Benedict XVI, it states (at paragraphs 283 to 284):

Pope Benedict the XVI, who, as Cardinal
Rathzinger, was the principal author of

the revised Catholic Cathechism.

"The question about the origins of the world and of man has been the object of many scientific studies which have splendidly enriched our knowledge of the age and dimensions of the cosmos, the development of life-forms and the appearance of man. These discoveries invite us to even greater admiration for the greatness of the Creator, prompting us to give him thanks for all his works and for the understanding and wisdom he gives to scholars and researchers. With Solomon they can say: "It is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements. . . for wisdom, the fashioner of all things, taught me."

"The great interest accorded to these studies is strongly stimulated by a question of another order, which goes beyond the proper domain of the natural sciences. It is not only a question of knowing when and how the universe arose physically, or when man appeared, but rather of discovering the meaning of such an origin: is the universe governed by chance, blind fate, anonymous necessity, or by a transcendent, intelligent and good Being called "God"? And if the world does come from God's wisdom and goodness, why is there evil? Where does it come from? Who is responsible for it? Is there any liberation from it?"

Thus, for the Catholic Church, as well as for Tibetan Buddhists, as represented by the Dalai Lama, the principle question is not what the details of the creation event were - the Vatican's chief astronomer recently said that the 'Big Bang' Theory is currently the most likely explanation - but how "liberation" from  the 'evils' of human suffering may be achieved.

It is encouraging that, particularly in this age, two of the world's great wisdom traditions indicate that there is no inherent conflict between 'religion' or spirituality and science, that both have a role to play in enriching lives and reducing suffering in the here and now.

As the Dalai Lama notes in his Introduction to "The Universe In a Single Atom:"

" . . . I believe that spirituality and science are different but complimentary investigative approaches with the same greater goal of seeking the truth. In this there is much they each may learn from the other, and together they may contribute to expanding the horizon of human knowledge and wisdom. Moreover, through a dialogue between the two disciplines, I hope both science and spirituality may develop to be of better service to the needs and well-being of society."