Of butterflies and dreaming sages

The Grand Biocentric Design: How Life Creates Reality
Robert Lanza, MD and Matej Pavšič with Bob Berman
Non-fiction, 289 pages

In this third book on biocentrism, Matej Pavšič joins the authors of the first two, but it is Lanza who speaks loudest. The book offers several new scientific findings and four additional principals of biocentrism to the original seven.

The first third of the book reiterates points made in the previous two: 1) on the atomic level everything remains in superposition until an observer collapses a wave-function and brings things into existence. More , 2) time and space are tools of the mind rather than qualities of reality.

At this point new evidence is introduced. Consider the eighth principle of biocentrism: 

“Biocentrism offers the only explanation of how the mind is unified with matter and the world by showing how modulation of ion dynamics in the brain at the quantum level allows all parts of the information system that we associate with consciousness to be simultaneously interconnected.” 

I don’t fully grasp why this is important; I hope a commentator will explain it to me.

Another piece of evidence supports the idea that reality is an invention of the mind. Speculating that it’s possible for “two observers to experience different, conflicting realities,” a group of physicists used six entangled particles to create separate realities for each observer. The study was published in Science Advances in 2019. “Realities can be made incompatible so that it is impossible to agree on objective facts about an experiment. These results suggest that objective reality does not exist.”

This begs the question, if objective reality is observer dependent, how can there be any sort of consensual reality? The authors answer:

“If you learn from somebody the outcomes of their measurements of a physical quantity, knowing those outcomes will also influence the outcomes of your own measurements, freezing the reality according to a consensus between your measurements and those of other observers. In this sense a consensus of different opinions regarding the structure of reality defines its very form.

Recall that time itself, as well as the direction of the arrow of time, becomes defined due to the process of wave function collapse (or decoherence). Once such temporal collapse happens, one can start asking questions about the dynamics of the process of decoherence for other physical quantities that we as observers can measure. These dynamics—how quickly the collapse of quantum blur toward a particular realization of measurable quantities happens, how long it stays collapsed, the detailed structure of the probability waves defining observed reality—strongly depend on how the measurements or observations by different observers are distributed within spacetime. If there are many observers and the number of observations made by them is very large, the probability waves of the measurement of a macroscopic quantity remain largely ‘localized,’ not spreading much, and reality is largely fixed, deviating slightly from the consensus only every once in a while.”

Another new idea in this book addresses an old problem. Quantum physics does a good job of explaining three of the four fundamental forces, while relativity theory does a fine job of explaining gravity. However the two theories of quantum physics and relativity can not be unified into one. The authors claim that when the role of observers is considered, gravity becomes compatible with quantum theory.

Despite new research and more in-depth explanation, this book leaves a lot out. In the second book on biocentrism, the authors wrote that death is an illusion. Here they take it further:

“In your awakened State, you experience your consensus reality. Then you go to bed, fall asleep, and start dreaming. And when you wake up, you find yourself again existing as a person in a consensus reality. Through dreams you enter alternate worlds and switch from one consensus reality to another, from experiencing the life of one organism to that of another. Once awake, you can find yourself as being any person, at any time without having memories about ever being another person or animal. You can even find yourself as a newborn, without any idea about the reality you are living. If so, gradually, piece by piece, you discover your reality, your world. By observing your world, you keep collapsing probability waves, and thus you effortlessly create an ever-more detailed world that includes comprehensive reinforcing memories. The observations also include what others tell you about the world and its history and still you build your consensus reality.”

How can this be? I didn’t wake up as someone else this morning, or did I? I remember Chuang Tzu wrote of something similar:

“Formerly, I, Kwang Kâu, dreamt that I was a butterfly, a butterfly flying about, feeling that it was enjoying itself. I did not know that it was Kâu. Suddenly I awoke, and was myself again, the veritable Kâu. I did not know whether it had formerly been Kâu dreaming that he was a butterfly, or it was now a butterfly dreaming that it was Kâu. But between Kâu and a butterfly there must be a difference.”

As Chuang Tzu said, “there must be a difference.” If there were no difference, “mind” could control any body at any time. And in that case would mind be a singular or plural entity? That question and others of similar nature are not addressed, yet require answers if biocentrism is to become a strong theory.

If mind is the thing that creates matter, what is mind?

“Biocentrism shows that the external world is actually within the mind—not ‘within’ the brain. The brain is an actual physical object that occupies a specific location. It exists as a spatiotemporal construction. … The mind is what generates the spatiotemporal construction in the first place. Thus, the mind refers to pre-spatiotemporal and the brain to post spatiotemporal. You experience your mind’s image of your body, including your brain, just as you experience trees and galaxies. The mind is everywhere. It is everything you see, hear and sense.”

And after that explanation, I still don’t know. If biocentrism is to become a useful theory, it will need to explain what is meant by mind. Replacing one mystery with another isn’t helpful. 

Thanks for all the fish

Saving Fish From Drowning
Amy Tan
Fiction, 508 pages

The relationship between mothers and daughters is a theme frequently associated with Amy Tan’s writing. In Saving Fish from Drowning she barely touches on this theme, leaving room to explore several new themes.

After sampling some of the book’s reviews on Amazon, I concluded that more than a few of her fans rejected the book for exploring new territory. That’s foolish. The book is excellent on its own merits; it shouldn’t be faulted for not following the path of its predecessors.

If it places less emphasis on the relationships of mothers and daughters, it places more on that between fathers and sons, citizens and governments, religious beliefs and superstitions, honest folk and swindlers. This novel addresses a number of themes, and addresses them well.

According to Andrew Solomon in his 2005 New York Times review, Tan’s apparent emphasis on humor is unsuccessful. It didn’t make him laugh. However it did make me laugh, and if her satire is not as biting as that of Evelyn Waugh, it is gentle and considerate of natural foibles. Solomon says Tan's characters “sorties into political incorrectness …” are “obnoxious and even colonialist …” But that’s unfair. Traces of colonialism, do linger on. Even in Star Trek, the crew of the Enterprise bends the prime directive so often as to make it clear that those traces will linger well into the future.

Tan understands and elucidates the cultures from which her characters derive. If at times her characters seem foolish, it’s because they are. She’s not being judgmental, merely observant like a good anthropologist. The narrator, Bibi Chen isn’t perfect. Neither are her characters. And if this gives rise to humor, so be it— laugh and learn.

Why the one percent wants climate change (a conspiracy theory)

My book is free on Kindle July 4, 2021 weekend

Let's discuss one of my conspiracy theories. First I'll tell you my biases. I believe that humans cause climate change just as much as I believe that humans hunted mastodons to extinction. I believe that Easter Islanders denuded their islands of vegetation prior to ending their days knocking over big stone heads. Since I also believe that the Japanese learned to manage their forests rather than denude them, I believe we should manage climate change rather than dither-about denying it. To do so effectively will require a massive amount of human cooperation and will. Without cooperation and will, other resolutions to humanity's problems will result in far more more human misery.

Climate can change for a variety of reasons. I take on faith that human activity is the main cause of current climate change. Climate science is complex and I'm no expert. I believe what I do because what I've seen matches my general science knowledge. For example, when I watch Neil Degrasse Tyson discuss climate change in his Cosmos episode on Venus, it fits with other things I know about science. On the other hand, when I hear a critic call Neil Degrasse Tyson a shill, I wonder who this critic shills with his false claims. In my view, climate change denialist arguments use cherry-picked data to back their claims. They've put their money into slick persuasion rather than sound arguments.

I also take on faith that humanity has both the technology and the ability to reduce the effects of climate change. We can't stop what's happened or what's going to happen, but we can certainly slow it down and adapt to it. What we can't do, is ignore it. Doing so would result in calamities far greater than the inconveniences we'll face if we put our efforts into tackling climate change now.

Technology and ability aren't enough however. A firm will and cooperation are required tools as well. At the moment these tools are in short supply amongst human societies. But I think attitudes can change.

Historian, Walter Sheidel writes about social collapse in his 2017 book. He shows how hunting and gathering societies must cooperate to survive. People in such societies own little besides clothing and tools. Once people began farming and herding, surpluses developed. Where there are surpluses, humans tend to create hierarchy, one result of which is Capitalism. People in hunting and gathering societies owned little besides clothing and tools. Once people began learning to farm and herd, surpluses were able to develop. Where there are surpluses, humans tend to create hierarchy, one result of which is Capitalism.

Sheidel notes that survival level societies are less innovative than hierarchical ones. Indeed, innovation was one of the advantages of our Capitalist society. During the Cold War, this advantage was promoted in public service announcements which claimed that Capitalism is superior to Communism because it encourages competition resulting in innovation and greater choice for consumers.

Now that communism is not considered the threat it once was, it might be worth considering what can be accomplished with cooperation. I believe when societies become overly hierarchical, power bottle-necks competition and opportunity, and causes poverty and ill-health. Where hierarchy was once an advantage, now it gives diminishing returns. As more and more wealth and power is held by fewer and fewer people, competition and innovation must diminish as well.

In any case it's time for my conspiracy theory. Most Americans haven’t seen significant wage increases since the early 1980s. However those in the top 20 percent have found life fairly easy. One thing, there's what, eight billion people on the planet now? Fixing the climate will mean sacrifices, and even if we make them, what will we do about all those people?

I remember a biology class experiment using two fruit fly couples. We put them in a closed environment, gave them plenty to eat and drink, and let them do their thing. They reproduced and then they reproduced some more. Soon there were generations of fruit flies living in a little closed dish. Then a couple of them died. And then they all died. They befouled themselves. Their garbage killed them. Like us — we’re getting plastic into everything. It's in shellfish. It's in fish. It's in us. So even if we start fixing the climate, we’re still drowning ourselves in our own garbage. What if Ebola or something killed most of humanity, then we wouldn’t have to do anything about climate change. Right? If we just sit back and distance ourselves from the rabble then maybe they’ll all kill themselves and solve the problem for us. And if a poor girl like me can have such a thought, imagine what wealthy people think. They’ve got more to lose than me, nicer houses, nicer cars, etc. (actually nannies like me just have school debts, not cars and houses).

And even for people who aren’t wealthy, trying to wrap your mind around all the problems humanity currently faces is enough to wish humanity extinct. Mostly. Naturally one would want a few people around and if one were rich, hung out with the cool kids, or had insider knowledge about the conspiracy, one might be able to avoid personal catastrophe oneself. But it doesn’t need to be a conspiracy, there are other ways to deny climate change. Waiting for Jesus is a good one. But I think it’s time to face up to it. If we work together we can handle this. Or die trying.

V.O Diedlaff is author of, We Can Fix It: Reclaiming the American Dream.