Jun 9, 2015

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Scientists have now established mathematically that the 3-D external world that we live in is actually a “flat-space” hologram. Holograms are brought about by a trick of the light, a projection of information encoded in just 2-D actually appears in 3-D. This theory that the external world we see is actually a hologram has been around for some time. In the 1990s physicists working with string theory in a complex 5-D space discovered that by reducing the number of dimensions by one they could make gravity disappear. This trick was called “AdS/CFT correspondence” and although it was developed in that complex 5-D space it has since been discovered that it can also be applied to explain the workings of superconductors and why particles have mass in our “real” world.

It has recently been reported in New Scientist (8/8/15) Daniel Grumiller of Vienna University of Technology in Austria has shown mathematically that the principle also applies in a “flat” space-time akin to our own universe – albeit with two spatial dimensions, not three, precisely like a hologram. “This is non-trivial evidence in favor of flat-space holography, but far from being a proof,” he says. In other words if you treat the external world as 2-D and not 3-D then gravity simply disappears. Grumiller doesn’t seem to know it but he has actually come up with the Theory of Everything. He has found a way to reconcile Quantum Mechanics with Relativity. Einstein was quite clear all along that gravity was a fictitious force and Grumiller unwittingly appears to have proved this. Indeed anyone familiar with the Reimann curvature equations that Einstein used to establish the curvature of 4-D space-time will know that his whole theory is founded on mathematical tricks and sleight-of-hand. The fourth dimension “time” is totally fictitious and it is simply plugged into equations appropriate for 2-D and 3-D spaces.

Grumiller himself doesn’t regard his theory as “proof” of flat-space holography still he does believe that his findings will spark a revolution in physics similar to the theories of Copernicus 500 years ago. “For the way we picture the universe and ourselves as part of it, the realization that one of our dimensions and gravity are ‘illusions’ is very profound,” he says. “I estimate it will take at least a century for humanity to digest it.” Grumiller’s last statement that it will take us 100 years to come to terms that our external world is actually 2-D and gravity is a fictitious force, is perfectly meaningless. The question is how long is it going to take us to realize that the external 3-D world is a complete illusion – a virtual reality – generated in the brain of conscious beings, and that the mathematics is actually the theoretical basis on which that illusion is created. To suggest that there is a real physical 2-D holographic world external to our brain is a nonsense!

Scientists at Australian National University have performed the ultimate experiment. They have proved that the world does not exist until it is measured. The experiment is based on the famed thought experiment of John A. Wheeler, who amongst other things came up with the wave function of the universe. You can read about this wave function of the universe in my book The Spiritual Genome. John A. Wheeler also postulated an experiment where a moving object is given the choice to decide whether it wants to behave like a particle or a wave. The crucial question is at what point does it make that decision. The fundamental weirdness about quantum theory is that it seems the object does not actually make this decision at all unless some physicist goes to the trouble of making a measurement at the end of its journey. It’s only at the end when the measurement is taken that it is found that the object has interfered with itself (wave like behavior) or hasn’t interfered with itself (particle like behavior). “It proves that measurement is everything. At the quantum level, reality does not exist if you are not looking at it,” said Associate Professor Andrew Truscott from the ANU Research School of Physics and Engineering.

When Wheeler originally proposed the experiment in 1978 he speculated about light beams being bounced off mirrors, but Truscott’s team set out to perform the experiment using atoms scattered by laser light. “Quantum physics’ predictions about interference seem odd enough when applied to light, which seems more like a wave, but to have done the experiment with atoms, which are complicated things that have mass and interact with electric fields and so on, adds to the weirdness,” said Roman Khakimov, PhD student at the Research School of Physics and Engineering.

A collection of helium atoms were placed in a suspended state at near zero degrees Kelvin. This state is known as a Bose-Einstein condensate which essentially reduces the vibrations of the atoms to nothing. These atoms were ejected until there was only a single atom remaining. Just like with a solid grating that will scatter light, a pair of counter-propagating laser beams were used to formed a grating pattern similar to crossroads and this single remaining atom was dropped through this laser light grating. When a second light grating was randomly added, the paths of the atom would recombine resulting in constructive or destructive interference which means the object had behaved like a wave. If the second light grating was not added then there would be no interference which means that the object had chosen only one path and therefore must have decided to be a particle.

“If one chooses to believe that the atom really did take a particular path or paths then one has to accept that a future measurement is affecting the atom’s past. The atoms did not travel from A to B. It was only when they were measured at the end of the journey that their wave-like or particle-like behavior was brought into existence,” said Truscott.

According to his notebooks, George Berkeley, later Bishop of Coyne, had already discovered the “amazing truth… that nothing properly but… conscious things do exist” while he was still a young man, recently graduated from Trinity College, Dublin. By the time he was 25 years old he had become the founder of the doctrine of Immaterialism in A Treatise concerning the Principles of Human Knowledge that was first published in Dublin in 1710. According to the doctrine of Immaterialism there is no reality outside of the human mind, and material objects have therefore to be perceived by a human mind in order to exist.   In modern terms, George Berkeley’s doctrine of Immaterialism would support the notion that the Universe is a virtual reality.

George Berkeley certainly was not the first person to come up with this notion that all objects in the external world can be taken as mental constructs by virtue of the fact that they can only be perceived through the senses of the observer. In the western philosophical tradition this notion can be found as far back as the ancient Greek philosopher Pyrrho of Elis (360?-275? BC) and in the eastern philosophical tradition, this notion that the external world is illusionary, mere ‘name and form’, is a dominant theme of the Hindu Upanishads dating back about 1,000 years BC.

Taken in its historical context, Berkeley’s theory was a reaction against the attempts by certain philosophers, notably René Descartes, who were asserting that it was possible to be certain that an external world did in fact exist, which would therefore enable humanity to systematically build up an edifice of knowledge concerning the nature of this external world. Interestingly the famous assertion by René Descartes that it was beyond all doubt that he “thinks” and therefore he must exist is hardly a substantial proof that the external world is composed of some physical material. The most that can be said is that he certainly thinks that the external world is material which does not weaken the arguments of Pyrrho of Elis in the slightest, indeed if anything, it enhances the case for skepticism.

Be that as it may, Descartes was asserting that he was certain that he exists because he is certain that he thinks, and this was sufficient to give validity to the body of knowledge that was beginning to accumulate about the external world. Other notable philosophers such as Pierre Gassendi (1592-1655) and John Locke (1632-1704), although conceding the fact that ultimately in our knowledge about the external world we were only dealing with appearances, our beliefs about those appearances were sufficiently certain to enable us to build up a body of knowledge that will work for all practical purposes. Our knowledge about an external world appears to be correct, so to argue that it is not absolute proof that the external world is material is merely splitting hairs.

Enter George Berkeley into the debate, who was determined to do away with this “forlorn skepticism” once and for all, because he saw it as potentially undermining Christianity, a religion that he devoutly believed in all his life. He actually genuinely believed if he could irrefutably establish that the external world was of a spiritual, immaterial nature then he would be delivering a fatal blow to the atheists and skeptics who were calling into question Christian dogma. In point of fact Christian dogma is only understandable on the basis that there is a real, physical Universe and a spiritual, immaterial God somewhere else external to it, but George Berkeley didn’t seem to realize this, or if he did, he evidently didn’t consider it a fundamental premise for Christianity.

With great gusto Berkeley set about to argue that external objects have to be perceived by a mind in order to exist, which meant that he then had to deal with the problem with what happened to these objects when they were not being observed. Did they simply cease to exist? Are they no longer real? How can any rational person be asserting that objects can simply appear, disappear and then re-appear?   There were many who called his sanity into question. According to Berkeley “bodies are annihilated and created every moment, or exist not at all during the intervals between our perception of them.” Bearing in mind that he is actually talking about mountains and rivers and the like, one minute they are there and the next they cease to exist. A limerick by Monsignor Ronald Knox (1888-1957) very wittily captures Berkeley’s quandary.

            There once was a man who said, ‘God

            Must find it exceedingly odd

            If he finds that this tree

            Continues to be

            When there’s no one about in the Quad.

This is where Berkeley’s religious faith comes into play, and it is precisely in this area that he saw himself negating the arguments of the skeptics and atheists. When “all those bodies which compose the mighty frame of the world” are not being observed “they must have no existence at all, or else subsist in the mind of some eternal spirit.” But for Berkeley it was an “absurdity of abstraction to attribute to any single part of them an existence independent of a spirit.” From which he concludes as a matter of simple logic that “there is not any other substance other than spirit, or that which perceives.” There are many no doubt who would conclude at this point that Berkeley has taken leave of his senses, but the meaning of his statements are crystal clear. The Universe in its entirety is in the nature of spirit. Or in limerick form:

            Dear Sir, Your astonishment’s odd;

            I am always about in the Quad.

            And that’s why the tree

            Will continue to be,

            Since observed by yours faithfully, God.

Some have argued that Berkeley is saying that the existence of material objects in God’s mind means that God is literally continuing to perceive them, or that the objects are just held in suspense, in limbo, in God’s mind and are reproduced on call for the benefit of an observing or perceiving mind. In order for this distinction to have any substance it would be necessary to have some clear idea of what God or spirit is which is, to say the least, problematical.   Berkeley never attempted to answer that question. For him it was a forgone conclusion that God was the Trinity of orthodox Christianity. But for most people, these days, this explanation is far from satisfactory.

Evidently in this day and age it is simply not satisfactory to say that all the material objects in the world, when not being perceived, persist in the mind of God or some eternal spirit. This is the computer age and it is well known to us all that material objects can be computer generated and therefore virtual. When such objects are not being perceived or manifested then they persist as data. In the same way when such virtual objects evolve or change or interact then this requires the processing of data. The virtual objects have no continual objective existence at all, provided the data pool remains and can be processed these virtual objects can appear and be perceived and then disappear or be annihilated to generate or simulate a virtual reality.

Evidently modern physics is now completely affirming Berkeley’s view of the true nature of material objects. These scientists from ANU say they have confirmed the “weirdness” of quantum mechanics, but the fact is that quantum mechanics is only weird if we assume that there is a real physical world out there external to our mind. Once we appreciate that the external world is completely simulated by the quantum computer in our DNA which enables the storing and processing of the data for that external world, then the fact that these external objects only decide to behave either like a particle or a wave once they have been perceived and measured by the scientist’s mind shouldn’t strike us as being particularly weird at all. The weirdness of quantum mechanics is simply notifying us that the world out there that seems so real and physical is nothing of the sort.


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