Does Death Exist?
Many of us fear death. We believe in death because we have been told we will die. We associate ourselves with the body, and we know that bodies die. But a new scientific theory suggests that death is not the terminal event we think.
Although individual bodies are destined to self-destruct, the “I” feeling is just a fountain of energy operating in the brain. But this energy doesn’t just go away at death.
One well-known aspect of quantum physics is that certain observations cannot be predicted absolutely. Instead, there is a range of possible observations each with a different probability. One mainstream explanation, the “many-worlds” interpretation, states that each of these possible observations corresponds to a different universe (the ‘multiverse’). A new scientific theory – called biocentrism – refines these ideas. There are an infinite number of universes, and everything that could possibly happen occurs in some universe. Death does not exist in any real sense in these scenarios. All possible universes exist simultaneously, regardless of what happens in any of them. Although individual bodies are destined to self-destruct, the alive feeling – the ‘Who am I?’- is just a 20-watt fountain of energy operating in the brain. But this energy doesn’t go away at death. One of the surest axioms of science is that energy never dies; it can neither be created nor destroyed. But does this energy transcend from one world to the other?
Consider an experiment that was recently published in the journal Science showing that scientists could retroactively change something that had happened in the past. Particles had to decide how to behave when they hit a beam splitter. Later on, the experimenter could turn a second switch on or off. It turns out that what the observer decided at that point, determined what the particle did in the past. Regardless of the choice you, the observer, make, it is you who will experience the outcomes that will result. The linkages between these various histories and universes transcend our ordinary classical ideas of space and time. Think of the 20-watts of energy as simply holo-projecting either this or that result onto a screen. Whether you turn the second beam splitter on or off, it’s still the same battery or agent responsible for the projection.
According to Biocentrism, space and time are not the hard objects we think. Wave your hand through the air – if you take everything away, what’s left? Nothing. The same thing applies for time. You can’t see anything through the bone that surrounds your brain. Everything you see and experience right now is a whirl of information occurring in your mind. Space and time are simply the tools for putting everything together.
Death does not exist in a timeless, spaceless world. In the end, even Einstein admitted, “Now Besso” (an old friend) “has departed from this strange world a little ahead of me. That means nothing. People like us…know that the distinction between past, present, and future is only a stubbornly persistent illusion.” Immortality doesn’t mean a perpetual existence in time without end, but rather resides outside of time altogether.
This was clear with the death of my sister Christine. After viewing her body at the hospital, I went out to speak with family members. Christine’s husband – Ed – started to sob uncontrollably. For a few moments I felt like I was transcending the provincialism of time. I thought about the 20-watts of energy, and about experiments that show a single particle can pass through two holes at the same time. I could not dismiss the conclusion: Christine was both alive and dead, outside of time.
Christine had had a hard life. She had finally found a man that she loved very much. My younger sister couldn’t make it to her wedding because she had a card game that had been scheduled for several weeks. My mother also couldn’t make the wedding due to an important engagement she had at the Elks Club. The wedding was one of the most important days in Christine’s life. Since no one else from our side of the family showed, Christine asked me to walk her down the aisle to give her away.
Soon after the wedding, Christine and Ed were driving to the dream house they had just bought when their car hit a patch of black ice. She was thrown from the car and landed in a banking of snow.
“Ed,” she said “I can’t feel my leg.”
She never knew that her liver had been ripped in half and blood was rushing into her peritoneum.
After the death of his son, Emerson wrote “Our life is not so much threatened as our perception. I grieve that grief can teach me nothing, nor carry me one step into real nature.”
Whether it’s flipping the switch for the Science experiment, or turning the driving wheel ever so slightly this way or that way on black-ice, it’s the 20-watts of energy that will experience the result. In some cases the car will swerve off the road, but in other cases the car will continue on its way to my sister’s dream house.
Christine had recently lost 100 pounds, and Ed had bought her a surprise pair of diamond earrings. It’s going to be hard to wait, but I know Christine is going to look fabulous in them the next time I see her.
“Biocentrism” (BenBella Books) lays out Lanza’s theory of everything.
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The Biocentric Universe Theory: Life Creates Time, Space, and the C...
Stem-cell guru Robert Lanza presents a radical new view of the universe and everything in it.
NASA/ESA/A. Schaller (for STScI)
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Adapted from Biocentrism: How Life and Consciousness Are the Keys to Understanding the True Nature of the Universe, by Robert Lanza with Bob Berman, published by BenBella Books.
The farther we peer into space, the more we realize that the nature of the universe cannot be understood fully by inspecting spiral galaxies or watching distant supernovas. It lies deeper. It involves our very selves.
This insight snapped into focus one day while one of us (Lanza) was walking through the woods. Looking up, he saw a huge golden orb web spider tethered to the overhead boughs. There the creature sat on a single thread, reaching out across its web to detect the vibrations of a trapped insect struggling to escape. The spider surveyed its universe, but everything beyond that gossamer pinwheel was incomprehensible. The human observer seemed as far-off to the spider as telescopic objects seem to us. Yet there was something kindred: We humans, too, lie at the heart of a great web of space and time whose threads are connected according to laws that dwell in our minds.
Is the web possible without the spider? Are space and time physical objects that would continue to exist even if living creatures were removed from the scene?
Figuring out the nature of the real world has obsessed scientists and philosophers for millennia. Three hundred years ago, the Irish empiricist George Berkeley contributed a particularly prescient observation: The only thing we can perceive are our perceptions. In other words, consciousness is the matrix upon which the cosmos is apprehended. Color, sound, temperature, and the like exist only as perceptions in our head, not as absolute essences. In the broadest sense, we cannot be sure of an outside universe at all.
For centuries, scientists regarded Berkeley’s argument as a philosophical sideshow and continued to build physical models based on the assumption of a separate universe “out there” into which we have each individually arrived. These models presume the existence of one essential reality that prevails with us or without us. Yet since the 1920s, quantum physics experiments have routinely shown the opposite: Results do depend on whether anyone is observing. This is perhaps most vividly illustrated by the famous two-slit experiment. When someone watches a subatomic particle or a bit of light pass through the slits, the particle behaves like a bullet, passing through one hole or the other. But if no one observes the particle, it exhibits the behavior of a wave that can inhabit all possibilities—including somehow passing through both holes at the same time.
Some of the greatest physicists have described these results as so confounding they are impossible to comprehend fully, beyond the reach of metaphor, visualization, and language itself. But there is another interpretation that makes them sensible. Instead of assuming a reality that predates life and even creates it, we propose a biocentric picture of reality. From this point of view, life—particularly consciousness—creates the universe, and the universe could not exist without us.
MESSING WITH THE LIGHT
Quantum mechanics is the physicist’s most accurate model for describing the world of the atom. But it also makes some of the most persuasive arguments that conscious perception is integral to the workings of the universe. Quantum theory tells us that an unobserved small object (for instance, an electron or a photon—a particle of light) exists only in a blurry, unpredictable state, with no well-defined location or motion until the moment it is observed. This is Werner Heisenberg’s famous uncertainty principle. Physicists describe the phantom, not-yet-manifest condition as a wave function, a mathematical expression used to find the probability that a particle will appear in any given place. When a property of an electron suddenly switches from possibility to reality, some physicists say its wave function has collapsed.
What accomplishes this collapse? Messing with it. Hitting it with a bit of light in order to take its picture. Just looking at it does the job. Experiments suggest that mere knowledge in the experimenter’s mind is sufficient to collapse a wave function and convert possibility to reality. When particles are created as a pair—for instance, two electrons in a single atom that move or spin together—physicists call them entangled. Due to their intimate connection, entangled particles share a wave function. When we measure one particle and thus collapse its wave function, the other particle’s wave function instantaneously collapses too. If one photon is observed to have a vertical polarization (its waves all moving in one plane), the act of observation causes the other to instantly go from being an indefinite probability wave to an actual photon with the opposite, horizontal polarity—even if the two photons have since moved far from each other.
In 1997 University of Geneva physicist Nicolas Gisin sent two entangled photons zooming along optical fibers until they were seven miles apart. One photon then hit a two-way mirror where it had a choice: either bounce off or go through. Detectors recorded what it randomly did. But whatever action it took, its entangled twin always performed the complementary action. The communication between the two happened at least 10,000 times faster than the speed of light. It seems that quantum news travels instantaneously, limited by no external constraints—not even the speed of light. Since then, other researchers have duplicated and refined Gisin’s work. Today no one questions the immediate nature of this connectedness between bits of light or matter, or even entire clusters of atoms.
Before these experiments most physicists believed in an objective, independent universe. They still clung to the assumption that physical states exist in some absolute sense before they are measured.
All of this is now gone for keeps.
WRESTLING WITH GOLDILOCKS
The strangeness of quantum reality is far from the only argument against the old model of reality. There is also the matter of the fine-tuning of the cosmos. Many fundamental traits, forces, and physical constants—like the charge of the electron or the strength of gravity—make it appear as if everything about the physical state of the universe were tailor-made for life. Some researchers call this revelation the Goldilocks principle, because the cosmos is not “too this” or “too that” but rather “just right” for life.
At the moment there are only four explanations for this mystery. The first two give us little to work with from a scientific perspective. One is simply to argue for incredible coincidence. Another is to say, “God did it,” which explains nothing even if it is true.
The third explanation invokes a concept called the anthropic principle,? first articulated by Cambridge astrophysicist Brandon Carter in 1973. This principle holds that we must find the right conditions for life in our universe, because if such life did not exist, we would not be here to find those conditions. Some cosmologists have tried to wed the anthropic principle with the recent theories that suggest our universe is just one of a vast multitude of universes, each with its own physical laws. Through sheer numbers, then, it would not be surprising that one of these universes would have the right qualities for life. But so far there is no direct evidence whatsoever for other universes.
The final option is biocentrism, which holds that the universe is created by life and not the other way around. This is an explanation for and extension of the participatory anthropic principle described by the physicist John Wheeler, a disciple of Einstein’s who coined the terms wormhole and black hole.
SEEKING SPACE AND TIME
Even the most fundamental elements of physical reality, space and time, strongly support a biocentric basis for the cosmos.
According to biocentrism, time does not exist independently of the life that notices it. The reality of time has long been questioned by an odd alliance of philosophers and physicists. The former argue that the past exists only as ideas in the mind, which themselves are neuroelectrical events occurring strictly in the present moment. Physicists, for their part, note that all of their working models, from Isaac Newton’s laws through quantum mechanics, do not actually describe the nature of time. The real point is that no actual entity of time is needed, nor does it play a role in any of their equations. When they speak of time, they inevitably describe it in terms of change. But change is not the same thing as time.
To measure anything’s position precisely, at any given instant, is to lock in on one static frame of its motion, as in the frame of a film. Conversely, as soon as you observe a movement, you cannot isolate a frame, because motion is the summation of many frames. Sharpness in one parameter induces blurriness in the other. Imagine that you are watching a film of an archery tournament. An archer shoots and the arrow flies. The camera follows the arrow’s trajectory from the archer’s bow toward the target. Suddenly the projector stops on a single frame of a stilled arrow. You stare at the image of an arrow in midflight. The pause in the film enables you to know the position of the arrow with great accuracy, but you have lost all information about its momentum. In that frame it is going nowhere; its path and velocity are no longer known. Such fuzziness brings us back to Heisenberg’s uncertainty principle, which describes how measuring the location of a subatomic particle inherently blurs its momentum and vice versa.
All of this makes perfect sense from a biocentric perspective. Everything we perceive is actively and repeatedly being reconstructed inside our heads in an organized whirl of information. Time in this sense can be defined as the summation of spatial states occurring inside the mind. So what is real? If the next mental image is different from the last, then it is different, period. We can award that change with the word time, but that does not mean there is an actual invisible matrix in which changes occur. That is just our own way of making sense of things. We watch our loved ones age and die and assume that an external entity called time is responsible for the crime.
There is a peculiar intangibility to space, as well. We cannot pick it up and bring it to the laboratory. Like time, space is neither physical nor fundamentally real in our view. Rather, it is a mode of interpretation and understanding. It is part of an animal’s mental software that molds sensations into multidimensional objects.
Most of us still think like Newton, regarding space as sort of a vast container that has no walls. But our notion of space is false. Shall we count the ways? 1. Distances between objects mutate depending on conditions like gravity and velocity, as described by Einstein’s relativity, so that there is no absolute distance between anything and anything else. 2. Empty space, as described by quantum mechanics, is in fact not empty but full of potential particles and fields. 3. Quantum theory even casts doubt on the notion that distant objects are truly separated, since entangled particles can act in unison even if separated by the width of a galaxy.
UNLOCKING THE CAGE
In daily life, space and time are harmless illusions. A problem arises only because, by treating these as fundamental and independent things, science picks a completely wrong starting point for investigations into the nature of reality. Most researchers still believe they can build from one side of nature, the physical, without the other side, the living. By inclination and training these scientists are obsessed with mathematical descriptions of the world. If only, after leaving work, they would look out with equal seriousness over a pond and watch the schools of minnows rise to the surface. The fish, the ducks, and the cormorants, paddling out beyond the pads and the cattails, are all part of the greater answer.
Recent quantum studies help illustrate what a new biocentric science would look like. Just months? ago, Nicolas Gisin announced a new twist on his entanglement experiment; in this case, he thinks the results could be visible to the naked eye. At the University of Vienna, Anton Zeilinger’s work with huge molecules called buckyballs pushes quantum reality closer to the macroscopic world. In an exciting extension of this work—proposed by Roger Penrose, the renowned Oxford physicist—not just light but a small mirror that reflects it becomes part of an entangled quantum system, one that is billions of times larger than a buckyball. If the proposed experiment ends up confirming Penrose’s idea, it would also confirm that quantum effects apply to human-scale objects.
Biocentrism should unlock the cages in which Western science has unwittingly confined itself. Allowing the observer into the equation should open new approaches to understanding cognition, from unraveling the nature of consciousness to developing thinking machines that experience the world the same way we do. Biocentrism should also provide stronger bases for solving problems associated with quantum physics and the Big Bang. Accepting space and time as forms of animal sense perception (that is, as biological), rather than as external physical objects, offers a new way of understanding everything from the microworld (for instance, the reason for strange results in the two-slit experiment) to the forces, constants, and laws that shape the universe. At a minimum, it should help halt such dead-end efforts as string theory.
Above all, biocentrism offers a more promising way to bring together all of physics, as scientists have been trying to do since Einstein’s unsuccessful unified field theories of eight decades ago. Until we recognize the essential role of biology, our attempts to truly unify the universe will remain a train to nowhere.
Adapted from Biocentrism: How Life and Consciousness Are the Keys to Understanding the True Nature of the Universe, by Robert Lanza with Bob Berman, published by BenBella Books.
Link to article in Discover:
The Biocentric Universe Theory: Life Creates Time, Space, and the C...
Are We Part Of A Single Living Organism?
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All life can be traced back to some single-celled organism in the early Archean sea. Today – nearly 4 billion years later – you and I find ourselves sharing the planet with elephants and whales, and over 8 million other eukaryotic species. Clearly, we’re all interrelated, but are we part of a single and absolute totality, a common being? Are we like the hundreds of different types of cells in our body that are constantly dying and being replaced, part of a complex organism greater than ourselves?
If we could see before the first single-cell organism, and after the last man and woman, only you would remain — you, the Great Face behind, that consciousness whose mode of thinking that contains the world.
Anyone who has witnessed the birth of a child, or watched a bird or turtle hatch from an egg, understands the miraculous nature of the event. A handful of dead material is transformed into a living, conscious creature. It’s true, the atoms – and the elementary particles that make them up – can be traced back to the Big Bang. But the hard problem of consciousness is the problem of explaining how a qualitative, subjective experience occurs from a physical process at all. There is nothing in modern physics that explains how a group of molecules in your brain creates consciousness. The beauty of a flower, the miracle of falling in love, the taste of a delicious meal, these are a scientific mystery on par with the origins of the universe.
Consciousness is like an embryonic stem cell, the master cell of the body, which – instead of giving rise to muscle, bone and all the other tissues and organs of the body – gives rise to the biodiversity around us, to the entire ecosystem of the planet.
When you think of a living organism, you think of how its parts operate as a unified whole, much like the workings of a fine watch. For instance, the cells in leaves produce food for a plant, converting the energy in sunlight into chemical energy that it can use as food. The cells in its stems and branches transport food and water from the leaves and roots to the whole organism. Of course, instead of branches, we vertebrates have bones for support, and muscles that give us the ability to locomote, to hunt and scavenge for food. This dynamic cellular interrelationship occurs at the interspecies level, as well, not only in our gut but on a planet-wide scale. We oxygen-breathing lifeforms continuously inhale oxygen (O2) and then exhale carbon dioxide (CO2); plants then take in the CO2 and use it in their photosynthesis process and in turn give off or “exhale” oxygen.
But there’s a lot more to it than that. We animals interpret the world using space and time — “sensitive concepts,” which, according to biocentrism, are forms in the mind, not hard, external realities. Indeed, with the advent of quantum mechanics, the old materialistic worldview has started to collapse. Alas! The mass of accumulated evidence – the double-slit experiment, quantum entanglement and the work of quantum logic and Schrodinger’s cat, among others – has the weight of a boulder.
At first glance, it seems bizarre that a frog in the rain forest or a dolphin in the ocean should be directly connected to us. But they are the subjects of the same reality that interested John Bell, the physicist who proposed an experiment, verified by Alain Aspect and his colleagues in 1982, that showed once and for all that at least on a quantum level, what happens locally is affected by nonlocal events. Surely this is what Spinoza predicted when he contended that consciousness cannot exist simply in space and time, and at the same time be aware, as it is, of the interrelations of all parts of space and time.
Our individual separateness in space and time (as, for instance, the apatosaurus and velociraptors of the Jurassic Period, the pandas in China, or the mountain gorillas of East Africa) is, in a sense, illusory. We are all melted together, parts of an organism that transcends the walls of space and time. This is not, you understand, a fanciful metaphor. It is a reality. I have learned, as a biologist and biocentrist, that life is a complex play of cells, some that are around when you’re young, some when you’re old, but that all, regardless of species, are parts of one organism expanding and contracting in space and time in whatever shape and form it can.
“I would say,” said Loren Eiseley, the great anthropologist and natural science writer, “that if ‘dead’ matter has reared up this curious landscape of fiddling crickets, song sparrows, and wondering men, it must be plain even to the most devoted materialist that the matter of which he speaks contains amazing, if not dreadful powers, and may not impossibly be, as [Thomas] Hardy has suggested, ‘but one mask of many worn by the Great Face behind.’”
Eiseley and Hardy were right. If we could see behind the fiddling crickets and song sparrows, before the first single-cell organism, and after the last man and woman, only you would remain — you, the Great Face behind, that consciousness whose mode of thinking contains the frog, the dolphin and the whales. Nay, that contains the world.
Have Aliens Left The Universe? Theory Predicts We’ll Follow
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In Star Wars, the bars are bustling with all types of alien creatures. And then, of course, there’s Yoda and Chewbacca. Recently, renowned scientist Stephen Hawking stated that he too believes aliens exist: “To my mathematical brain, the numbers alone make thinking about aliens perfectly rational.”
Hawking thinks we should be cautious about interacting with aliens — that they might raid Earth’s resources, take our ores, and then move on like pirates. “I imagine they might exist in massive ships, having used up all the resources from their home planet. Such advanced aliens would perhaps become nomads, looking to conquer and colonize whatever planets they can reach.”
But where are they all anyhow?
For years, NASA and others have been searching for extraterrestrial intelligence. The universe is 13.7 billion years old and contains some 10 billion trillion stars. Surely, in this lapse of suns, advanced life would have evolved if it were possible. Yet despite half a century of scanning the sky, astronomers have failed to find any evidence of life or to pick up any of the interstellar radio signals that our great antennas should be able to easily detect.
Some scientists point to the “Fermi Paradox,” noting that extraterrestrials should have had plenty of time to colonize the entire galaxy but that perhaps they’ve blown themselves up. It’s conceivable the problem is more fundamental and that the answer has to do with the evolutionary course of life itself.
Look at the plants in your backyard. What are they but a stem with roots and leaves bringing nutriments to the organism? After billions of years of evolution, it was inevitable life would acquire the ability to locomote, to hunt and see, to protect itself from competitors. Observe the ants in the woodpile — they can engage in combat just as resolutely as humans. Our guns and ICBM are merely the mandibles of a cleverer ant. The effort for self-preservation is vague and varied. But when we’ve overcome our struggles, what do we do next? Build taller and more splendid houses?
What happens after life completes its transition to perfection? Perhaps across space, more advanced intelligences have taken the next evolutionary step. Perhaps they’ve evolved beyond the three dimensions we vertebrates know. A new theory — Biocentrism — tells us that space and time aren’t physical matrices, but simply tools our mind uses to put everything together. These algorithms are the key to consciousness, and why space and time — indeed the properties of matter itself — are relative to the observer. More advanced civilizations would surely understand these algorithms well enough to create realities that we can’t even imagine, and to have expanded beyond our corporeal cage.
Like breathing, we take for granted how our mind puts everything together. I can recall a dream I had of a flying saucer landing in Times Square. It was so real it took awhile to convince myself that it was a dream (that I was actually at home in bed). I was standing in a crowd surrounded by skyscrapers when a massive spaceship appeared overhead. Everyone started running. My mind had somehow generated this spatio-temporal experience out of electrochemical information. I could feel the vibrations under my feet as the ship started to land, merging this 3D world with my inner thoughts and sensations.
Although I was in bed with my eyes closed, I was able to run and move my arms and fingers. My mind had created a fully functioning body and placed it in a virtual world (replete with clouds in the sky and the Sun) that was indistinguishable from the one I’m in right now. Life as we know it is defined by this spatial-temporal logic, which traps us in the universe of up and down. But like my dream, quantum theory confirms that the properties of particles in the “real” world are also observer-determined.
Other information systems surely exist that correspond to other physical realities, universes based on logic completely different from ours and not based on space and time as we know it. In fact, the simplest invertebrates may only experience existence in one dimension of space. Evolutionary biology suggests life has progressed from a one dimensional reality, to two dimensions to three dimensions, and there’s no scientific reason to think that the evolution of life stops there.
Advanced civilizations would certainly have changed the algorithms so that instead of being trapped in the linear dimensions we find ourselves in, their consciousness moves through the multiverse and beyond. Why would Aliens build massive ships and spend thousands of years to colonize planetary systems (most of which are probably useless and barren), when they could simply tinker with the algorithms and get whatever they want?
Life on Earth is just beginning to send its shoots upward into the heavens. We’ve even flung a piece of metal outside the solar system. Affixed to the spacecraft is a record with greetings in 60 languages. One can’t but wonder whether some civilization more advanced than ours will come upon it. Or will it just drift across the gulf of space? To me the answer is clear. But in case I’m wrong, I have a pitch fork guarding the ore in my backyard.