The Quantum Mind of God
The realm of quantum physics was my grandfather’s first love; he was a prominent quantum physicist. He used to shut himself up in his study for hours at a time and fill it with thick wreaths of pipe smoke.
It was absolutely forbidden to disturb him in there; when I was sent up to call him down for dinner, it was always an intimidating experience. I approached the door on tiptoe. And perhaps that’s the best way to approach all matters of gravity, mathematical or otherwise. If so, I started the practice very early.
Those of you who read the interview from yesterday’s post will note the description of how a quantum computer might operate.
Problem-solving, that is, identifying a realm of knowledge that may (I emphasize the word) lead to understanding, is nearly instantaneous in the quantum world, and takes place across an entire range of information, rather than narrowly specified sets and results. This may be because of quantum tunneling and entanglement; no one knows for sure. What has become reasonably certain, however, is that what we call reality is perpetually emerging from a realm and a set of properties that present apparent impossibilities, such as the ability to travel faster than the speed of light.
I mentioned some time ago that it is possible for the mind to completely comprehend all things in one instant — that is, the real mind, not the intellectual fragment which we work with under ordinary circumstances. The mind, when it is whole— what Gurdjieff called three-centered— functions under a set of principles that are far closer to a quantum understanding than one based on classical relativity. That is to say, the mind can know all things at one time, in the same way that a quantum computer can understand many different aspects of the “answer” to a question in a single instant, and present all of them as alternatives. (What we call alternatives in our ordinary language are simply different states of reality, all of which have validity.)
So the transcendental psyche of Ibn Arabi, Swedenborg, Meister Eckhart and other mystics is no chimera; the concept itself relates to the overarching function of the quantum state in its relationship to our ordinary Being. Mathematician Roger Penrose has proposed such a relationship in the past (see his book The Emperor’s New Mind) but it seems as though few of his colleagues took him seriously, even though subsequent events seem to bear out some of the ideas he suggested.
Why reality of any kind, quantum or classical, ought to display the properties we see is beyond the ability of science to understand or explain. There are forces at work that are, legitimately, transcendental, since it appears that the force of gravity itself emerges from a realm that can’t be accessed by human beings or their instruments; one may be able to build mathematical models of a wormhole, but it seems impossible to send anything into one to take a look at it.
The Sufi mystics understood that the entire universe emanates from the mind of God. We are all within this mind; we can’t be separated from it. We are, so to speak, the wormhole that results from the entanglement between God and the universe: a bridge that creates a field of gravity called consciousness. It exerts an effect, much like gravity, on reality: so the doctrine of correspondences, the tendency of every universal property to reflect itself in infinite ways, is in action here, as well.