Quantum mechanics and consciousness - Part 1/8 of thoughts on a causal correspondence theory

Which way does causation proceed? The pattern in the material world seems to be upward: particles to molecules to organisms to brains to mental processes. In contrast, the principles of quantum mechanics allow us to see a pattern of downward causation. These new ideas describe sets of multiple levels in which each level influences the levels below it through generation and selection. Top-down causation makes exciting sense of the world: we can find analogies in psychology, in the formation of our minds, in locating the source of consciousness, and even in the possible logic of belief in God.

1. A quantum viewpoint

Over the last 100 years the study of quantum phenomena has shown that there is more than the material world of matter, force and motion. The experts have often speculated about a role for observers, even for consciousness, in an understanding of quantum measurements [1] [2]. More recently many [3] have speculated that quantum physics itself reveals consciousness. There are now many cottage industries seeking to develop ideas of ‘quantum consciousness’, even of ‘quantum spirituality’. It has become popular to say that ‘quantum theory shows that consciousness creates physical reality’, and that this fits into an advaita non-dualist framework where only the Godhead is real while everything else is a generation of consciousness.

For many, however, such a monism where all beings are numerically identical does not seem to be the ultimate answer. People generally consider unselfish love to be superior to selfish love. If all persons were identical in being, then unselfish love between distinct persons would be impossible. The reality of unselfishness disposes many of us to dualist views in which people are ontologically distinct and in which God and worlds are distinct [4, p. 18]. It is important for theorists to explore theories in which minds and god are distinct. If mind and matter are distinct then many philosophical problems with materialism may be resolved.

I here present some ideas to help interpret quantum mechanics, mind and theism in a non-reductive approach. These ideas describe a set of multiple levels which all exist simultaneously in their own manner. Rather than everything being a system of objects at one fundamental level, we can develop a theory of multiple levels, each with different kinds of objects existing in their own kinds of spaces. The first challenge is to see how quantum substances exist on a single level. A second challenge is to show how objects interact between levels.

[1]	E. Wigner, "Remarks on the Mind-Body Question," in The Scientist Speculates, N.Y., Basic Books, 1962, pp. 284-302.
[2]	H. Stapp, Mindful Universe, N.Y.: Springer, 2011.
[3]	E. Lazslo, "Quantum and Consciousness: In search of new paradigm," Zygon, vol. 41, no. 3, pp. 533-541, 2006.
[4]	E. Swedenborg, Divine Love and Wisdom (1763), West Chester, PA: Swedenborg Foundation, 2010.

Part 2 here.

Theism and Nondualism: on not loving onself

We know from theism that the Divine is the source of all being (indeed Being itself), is also that from which every thing else proceeds. However, this does not imply that He is All There Is, just then he continually sustains the being of all creatures derived from him. This is necessary for the Lord loving us, since he cannot love himself:

"It is the essential of love not to love self, but to love others, and to be conjoined with others by love. " and "Love consists in this, that its own should be another's; to feel the joy of another as joy in oneself, that is loving.But to feel one's own joy in another and not the other's joy in oneself is not loving; for this is loving self, while the former is loving the neighbour. These two kinds of love are diametrically opposed ..", as Swedenborg reminds us in DLW 47.

It would appear that if the Lord is all there is, then when He loves us, He is loving part of Himself. Don't you see that this is the love which He cannot have? There must be something in creation which is distinct from the Lord, although created and sustained by Him.

We read of the many (wonderful!) experiences of unity of the One Life that all mystics (and many others!) have had over the millenia. That is the way the world is!

I suspect that the desire to say that the Lord is 'all there is', comes from wanting to interpret the experiences of the One Life as 'non-dualism', following the advaita approach. You also want unity with that approach too.

However, a common meaning of 'dual' (which should be opposed) is one of a very fragmented world. We all know that this cannot be true! (i.e. should know!). Therefore often we need to replace everywhere 'non-dual' by 'non-fragmented', and 'dual' by 'fragmented'. This conveys the common meaning much more precisely, as often the explanation of 'duality' is fragmentation.

Then, we are able to find that in creation which is distinct from the Lord, which (whom) he can love without being selfish, and in whose joy he can delight. All of the wonderful mystical words describe these delights, and it would be a great shame for any presentation, if 'non-dual' were taken as the 'non-Distinct' nature of the Life from creation! The One Life is the life of creation, but is not equal to creation.

This is the reason for their being a creation, that all the delights of spiritual live and love become possible! This requires an idea of 'non-fragmentation' (sometimes confusingly called 'non-dualism'), along with an equally-important idea of 'Distinctness'.

One modern advocate of nondualism is Andrew Cohen. His nondualist philosophy can be examined from a theistic perspective, to see what is non-paradoxical and suitable for exoteric everyday application. He is found to have made significant developments in comparison with traditional Advaita Vedanta, and these developments clearly point toward a theistic viewpoint. For more details of this, see my article What is Enlightenment without Paradox? Nondualism from a theistic perspective.