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Quantum mysticism is a colloquialism that refers to several related philosophical and spiritual issues which are inspired by the interpretation of quantum mechanics. Ranging from mysticism to pseudoscience, it is loosely related to the philosophy of physics raised by the interpretation of quantum mechanics.

Quantum mysticism also refers to specific mystical practices of contemplation, reflection, which associate a consciousness, intelligence, or life-force with quantum mechanics. Distinct from the formal or scientific interpretations of quantum mechanics, it focuses on the direct experience of spiritual phenomenon which are called quantum mechanical by practitioners.

The related term quantum quackery has been used pejoratively by skeptics to discount claims that quantum theory might support mystical beliefs, leaving quantum mysticism as a more neutral description of ideas that blend the ideas of eastern mysticism and quantum physics.

Background

Parallels between quantum mechanics and mysticism were first drawn by the founders of quantum mechanics including Erwin Schrödinger, Werner Heisenberg, Wolfgang Pauli, Niels Bohr, and Eugene Wigner.

Observers in pre-quantum mechanics philosophy

In classical mechanics the world is measurable, the measurements are revealing the true state of the world, and determinism is a fundamental assumption. Given the initial positions and velocities of a collection of the basic particles, it was expected that the future of those particles could be predicted. When these assumptions are applied to an observer the conclusion is with enough information about the present, the entire future behavior of the observer will be determined. This led many scientists to reject pre-scientific notions of dualism, and to identify the mind of the observer with the classical state of the observer's atoms.

But even for hypothetical Newtonian observers, many philosophers doubt that the material description is the only thing you need in order to understand internal experience. The atoms which make up the brain get replaced, but the information gets copied into new atoms. In certain contrived thought experiments, this type of copying leads to strange outcomes. For example, Daniel Dennett talks about the situation where a conscious Newtonian observer is duplicated, by having a second system store all the information in the brain. Once the second system is built, the two systems make two separate observers, which start out exactly the same, but can diverge afterwards. The separation can be due to randomness, or glitches, or because of different sensory input. In such a situation, if you are the observer, it is not clear how you can know into which of the copies your experiences will continue.

Dennett points this out by noting that when if he himself is copied but the two copies have not yet diverged, he has no way of knowing which of the two copies he is. This bit of information only becomes apparent to Dennett after the two copies become different. Knowing which copy you are is very important--- it tells you what will happen in the future--- but you don't learn this information before the divergence, even if you know all the positions and velocities of all the atoms.

Transition to quantum mechanics

The introduction of quantum mechanics substantially changed the status of the observer and measurements. The measurement problem studies how a classical observer can exist in a quantum world. The quantum world describes superpositions of very different states, but our perception is that of “classical” states in the macroscopic world, that is, a comparatively small subset of the states allowed by the quantum-mechanical superposition principle, having only a few, but determinate and robust, properties, such as position, momentum, etc. The question of why and how our experience of a “classical” world emerges from quantum mechanics thus lies at the heart of the foundational problems of quantum theory."

The determinism and materialism of classical mechanics, divorced or at least distanced science from many pre-scientific philosophies that held various dualist perspectives towards the mind. Quantum mechanics made some dualist ideas about the mind/body problem acceptable again within mainstream science.

Observation in quantum mechanics

In the Copenhagen interpretation, quantum mechanics can only be used to predict the probabilities for different outcomes of prespecified observations. What constitutes an "observer" or an "observation" is not directly specified by the theory, and the behavior of a system after observation is completely different than the usual behavior. During observation, the wavefunction describing the system collapses to one of several options. If there is no observation, this collapse does not occur, and none of the options ever become less likely.

Unlike classical mechanics, in quantum mechanics, there is no naive way of identifying the true state of the world. The wavefunction that describe a system spreads out into an ever larger superposition of different possible situations. Schrodinger's cat is an illustration of this: after interacting with a quantum system, the wavefunction of the cat describes it as a superposition of dead and alive.

Quantum mechanics predicts unambiguously that an observer observing a quantum superposition will turn into a superposition of different observers seeing different things. Just like Schrodinger's cat, the observer will have a wavefunction which describes all the possible outcomes. Still, in actual experience, an observer never feels a superposition, but always feels that one of the outcomes has occurred with certainty. This apparent conflict between a wavefunction description and classical experience is called the problem of observation. The founders of quantum mechanics were aware of this problem, and each had a different opinion about its resolution:

Albert Einstein, and with him Louis DeBroglie and later David Bohm, believed that quantum mechanics was incomplete, that the wavefunction was only a statistical description of a deeper structure which was deterministic. Einstein saw quantum mechanics as analogous to statistical mechanics, and the wavefunction as just a peculiar statistical device for observers who are ignorant of the values of the hidden variables underneath. This point of view makes the extra information not at all mysterious--- the results of observations are simply revealing the values of the hidden variables. In 1964, John Bell realized that local hidden variables set a limit on the degree to which the results of distant experiments can be correlated, a limit which is violated in quantum mechanics. The experimental observation of violations of Bell's inequality showed that the original local hidden variables of Einstein Podolski and Rosen could not be correct. Non-local hidden variables are still a possibility, and David Bohm was able to explicitly formulate a nonlocal theory which reproduces the predictions of quantum mechanics. But nonlocal theories are very arbitrary, and the new variables in Bohm's theory are inaccessible to experiments. So most physicists do not accept hidden variable interpretations as compelling.

Niels Bohr believed that quantum mechanics was a complete description of nature, but that it was simply a language ill suited to describing the world of everyday experience, and that in the human realm experiences were described by classical mechanics and by probability. This point of view, the Copenhagen interpretation, was shared by Max Born and Werner Heisenberg and became the standard view. It requires a demarcation line, a boundary, above which an object would cease to be quantum and would start to be classical. Bohr never specified this line precisely, since he believed that it was not a question of physics, but of pure philosophy. Von Neumann, in his analysis of measurements, interpreted the demarcation line as the point where wave-function collapse occurs, and he showed that within quantum mechanics, the point of collapse is largely arbitrary, past the first incoherent interaction with a complex enough object .

In 1961, Eugene Wigner reformulated Schrödinger's cat using a conscious observer, Wigner's friend. He concluded that the demarcation line which Bohr refused to specify was at the point of conscious experience. Wigner's position was that the wavefunction collapses because consciousness observes it, placing a non-scientific layer at the foundation of quantum mechanics, a non-scientific layer which could be interpreted as mystical, since it treats conscious observation as a separate ingredient.

Decoherence and modern interpretations

Hugh Everett III proposed an entirely mechanistic interpretation of quantum mechanics that has come to be known as the many-worlds interpretation. In Everett's description, the whole universe is an enormous wavefunction, describing a dizzying multiplying possibility of worlds. In this formalism, observers were to be treated as computers or as any other measuring device, their memories written out on magnetic tape . To understand their experiences, you would focus on the answer which these observers would give to questions asked by an external observer. Everett believed that this line of reasoning showed that any interpretational problems in quantum mechanics were entirely philosophical, because he could show that there was no conflict between deterministic evolution of the wavefunction with the subjective randomness experienced by the observers, when analyzed using the theory itself .

Since the physical description in Everett's picture is the deterministic wavefunction, the issue of interpretation is only relevant when analyzing the experience of an observer. The answer to the question "what does this observer see?" is only ambiguous to the extent that the specification of the observer is imprecise. An observer's state is a particular high dimensional projection of the wavefunction, but not all parts of the wavefunction describe a single observer – only those parts which describe a consistent past of memories. In Everett's picture, the interpretation is a clarification, it tells you which observer you are examining. But the description of the observer is now a major chunk of the description of the world--- it includes a lot of extra information not present in the original wavefunction.

This extra information includes most observable parameters in our universe. For example, if the universe started out perfectly homogeneous and isotropic, the universal wavefunction would still be homogeneous and isotropic. But for any observer, the description would be irregular describing a different pattern of galaxies, stars and planets. The information which specifies the observer specifies the positions of all those stars, the distance to Jupiter, the location of the moon in its orbit, the contents of today's newspaper, etc. None of this is in the universal wavefunction, that object is only a quantum superposition of all possible worlds. Most of the nontrivial information is in the history of past random events.

Everett's approach has been elaborated into a field of study called decoherence, which attempts to identify the way in which classical behaviour emerges from quantum mechanics when the systems become large.

Mystical interpretations

The description of the observer in decoherence approaches, as in the Copenhagen approach, always involves extra information, the information which specifies the outcome of all the random events in the past. This information answers the question "which observer?" in many-worlds, and correspondingly answers the question "what outcomes of past measurements?" in Copenhagen.

The presence of large amounts of additional information has been interpreted as a possibly mystical component associated with consciousness, since it is data which is associated with the observer, not with the matter from which the observer is built. Since this includes most information about the universe, considering the quantum mechanical description to be complete leads to a very jarring reevaluation of the nature of the observer.

Consciousness causes collapse

"Consciousness causes collapse" is the name of an interpretation of quantum mechanics according to which observation by a conscious observer is the cause of wave function collapse.

The involvement of Consciousness has been summarized as follows:

The rules of quantum mechanics are correct but there is only one system which may be treated with quantum mechanics, namely the entire material world. There exist external observers which cannot be treated within quantum mechanics, namely human (and perhaps animal) minds, which perform measurements on the brain causing wave function collapse.

This interpretation attributes the process of wave function collapse (directly, indirectly, or even partially) to consciousness itself. However, it is not explained by this theory which things have sufficient consciousness to collapse the wave function ("Was the wave function waiting to jump for thousands of millions of years until a single-celled living creature appeared? Or did it have to wait a little longer for some highly qualified measurer - with a PhD?"). Until the Hard problem of consciousness is solved, it is undefined what could or could not have consciousness. It could be that measuring devices might also turn out to be considered conscious by this definition.

Consciousness causes collapse can be seen as a proposed answer to the Wigner's friend thought experiment by asserting that collapse occurs at the first "conscious" observer.

Wigner believed that consciousness is necessary for the collapse process. See Consciousness and measurement. There are several possible ways to explain the Wigner's friend thought experiment, some of which do not require consciousness to be different from physical processes. See, Consciousness and Superposition and Wigner's friend in Many Worlds.

Recent study of quantum decoherence reduces the emphasis on the "macroscopic observer" originally introduced in the language of the Copenhagen interpretation of quantum theory for most systems. Modern scientific discourse has evolved to try to quantify how quantum systems decohere due to their interactions with their surroundings. This provides a unified view which treats neighboring quantum systems, thermal baths and the measurement apparatus on the same footing. Although decoherence gives new insight on how quantum mechanics gives rise to the classical world in general, decoherence is not a philosophy and it does by itself claim to give a resolution to the philosophical aspects of the problem of measurement.

Popularization

These counterintuitive aspects of quantum physics were popularized in the 1970s with Fritjof Capra's The Tao of Physics, in which he explores the parallels between quantum physics and principles in Eastern mystical teachings. This was taken up in the 1980s by Hindutva pseudoscience, which extrapolated on the statements of Vivekananda, claiming that "the conclusions of modern science are the very conclusions the Vedanta reached ages ago". It conflated concepts from physics like gravitation, electricity, magnetism and other forces with the mystical Vedantic notion of Prana.

In 1990 Robert Anton Wilson wrote a book called Quantum Psychology which explains Timothy Leary’s Eight Circuit Model of Consciousness in terms of quantum mysticism.

The 2004 film What the Bleep Do We Know!? made controversial use of ideas about quantum mechanics, among other sciences, in a New Age context.

Theories of quantum mind have given rise to concepts like quantum meditation, positing a scientific basis for meditation practices not supported by mainstream science. Among these is quantum healing, which claims that through quantum mechanical effects, the mind can heal the body. Quantum healing invokes quantum entanglement and the observer effect to argue that the consciousness of a healer could impact the body of another person. There are several contemporary new-age practices in this category, including Matrix Energetics, Quantum-Touch, and Quantum Energetics.

Criticisms

In the early years of quantum mechanics, from 1927-1939, Quantum mysticism was a term derived the seemingly special role which observers play in quantum mechanics. Several of the founders of quantum physics were interested in the link between quantum mechanics and mysticism, including Niels Bohr, Werner Heisenberg, Eugene Wigner and Erwin Schrödinger. They felt that quantum mechanics required a subtle reexamining of the role of conscious experience in the physical world.

Unlike them, the British physicist Sir Arthur Eddington rejected the notion that mysticism and physics had anything more than a metaphorical relationship. Eddington explained the temptation and why he felt it should be avoided: "We should suspect an intention to reduce God to a system of differential equations. That fiasco at any rate must be avoided. However much the ramifications of physics may be extended by further scientific discovery, they cannot from their very nature the background in which they have their being."

After this idea was adopted by several new age practitioners, critics such as science fiction writer Greg Egan and author Margaret Wertheim, along with many scientists, have opined that quantum mysticism is a hijacking of quantum physics by ill-informed purveyors of pseudo-science.

Responding to results of violations of Bell's inequality, results which cast doubt on hidden-variable interpretations, physicist Heinz Pagels explicitly rejected any link between the supernatural phenomenon often associated with mysticism and quantum mechanics, writing:

"Some recent advocates of Bell's work when confronted with Bell's inequality have gone on to claim that telepathy is verified or the mystical notion that all parts of the universe are instantaneously interconnected is vindicated. Others assert that this implies communication faster than the speed of light. That is rubbish; the quantum theory and Bell's inequality imply nothing of this kind. Individuals who make such claims have substituted a wish-fulfilling fantasy for understanding. If we closely examine Bell's experiment we will see a bit of sleight of hand by the God that plays dice which rules out actual nonlocal influences. Just as we think we have captured a really weird beast--like acausal influences--it slips out of our grasp. The slippery property of quantum reality is again manifested."

Likewise some mystics doubt that quantum physics and mysticism describe the same realm. Tom Huston, in a review on the quantum mystical film What the Bleep Do We Know!? for What is Enlightenment? Magazine wrote:

"Quantum physics deals with the abstract, symbolic analysis of the physical world—space, time, matter, and energy—even down to the subtlest level, the quantum vacuum. Mysticism deals with the direct apprehension of the transcendent Source of all those things. The former is a mathematical system involving intensive intellectual study, and the latter is a spiritual discipline involving the transcendence of the intellectual mind altogether. It's apparently only a very loose interpretation of physics, and a looser interpretation of mysticism, that allows for their surprising convergence—and opens the door to the even wilder idea that by drinking some of this quantum mystical brew, you'll be able to create your own reality.

Ken Wilber rejects quantum mysticism as it is usually currently formulated, humorously calling it the 415 syndrome (the area code of San Francisco), because the quantum mystical idea that quantum physics asserts that you can “create your own reality” seems to be common among New Age people who live in the San Francisco Bay Area.

Parodies

In 1998 Deepak Chopra was awarded the parody Ig Nobel Prize in physics for "his unique interpretation of quantum physics as it applies to life, liberty, and the pursuit of economic happiness". The tongue-in-cheek award was given for such writing as:

Quantum healing is healing the bodymind from a quantum level. That means from a level which is not manifest at a sensory level. Our bodies ultimately are fields of information, intelligence and energy. Quantum healing involves a shift in the fields of energy information, so as to bring about a correction in an idea that has gone wrong. So quantum healing involves healing one mode of consciousness, mind, to bring about changes in another mode of consciousness, body.

— Deepak Chopra

In addition to mystical adaptations of quantum theory, postmodern/poststructuralist thinkers have been criticised for pseudoscientific references to quantum mechanics. An example was in the Sokal Affair of 1996, where Alan Sokal published a tongue-in-cheek paper entitled Transgressing the Boundaries: Towards a Transformative Hermeneutics of Quantum Gravity (which refers to quantum gravity, an extension of quantum theory) in the postmodernist journal Social Text. The editors' acceptance of the nonsensical article earned them the 1996 parody Ig Nobel Prize. Sokal, with Jean Bricmont, went on to make a serious critique of the use of science by postmodern thinkers in their book Fashionable Nonsense.

See also

• Interpretation of quantum mechanics
• Many-worlds interpretation
• Paraphysics
• Quantum evolution (alternative)
• Quantum immortality
• Quantum mind
• Quantum pseudo-telepathy
• Schrödinger's cat in popular culture
• Buddhism and science
• Fritjof Capra
• Deepak Chopra
• Subhash Kak
• Fred Alan Wolf
• Jack Sarfatti

Notes

1. Quantum Quackery Victor J. Stenger Skeptical Inquirer magazine, January/February 1997
2. The Yogi and the Quantum Robert Crease and Charles Mann, Philosophy of Science and the Occult, SUNY Press, ISBN 0791402045
3. By Michel Bitbol, Olivier Darrigol, Erwin Schrödinger,Institut autrichien de Paris
4. from "Quantum theory has led the physicists far away from the simple materialistic views that prevailed in the natural science of the nineteenth century" Werner Heisenberg, Physics and Philosophy, (New York: Harper & Row Publishers, (1962), 128
5. "I confess, that very different from you, I do find sometimes scientific inspiration in mysticism … but this is counterbalanced by an immediate sense for mathematics." -- W. Pauli, from
6. John Honner (2005). "Niels Bohr and the Mysticism of Nature". Zygon Journal of Science and Religion. 17–3: 243–253.
7. For example, Wigner states in "Remarks on the mind body question":"Until not many years ago, the "existence" of a mind or soul would have been passionately denied by most physical scientists. The brilliant successes of mechanistic and, more generally, macroscopic physics and of chemistry overshadowed the obvious fact that thoughts, desires, and emotions are not made of matter, and it was nearly universally accepted among physical scientists that there is nothing beside matter. The epistome of this belief was the conviction that, if we knew the positions and velocities of all atoms at one instant of time, we could compute the fate of the universe for all future"
8. Wigner, Eugene (1967-12). "Symmetries and Reflections, Scientific Essays". American Journal of Physics. 35 (12): 1169–1170. doi:10.1119/1.1973829. Retrieved 2009-07-30. {{cite journal}}: Check date values in: |date= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
9. Haeckel, Ernst Heinrich Philip (1992). The Riddle of the Universe. Prometheus Books. ISBN 0879757469, 9780879757465. {{cite book}}: Check |isbn= value: invalid character (help)
10. Dennett, Hofstadter, "The Mind's I"
11. Schlosshauer, M. (2005). "Decoherence, the measurement problem, and interpretations of quantum mechanics". Reviews of Modern physics. 76 (4): 1267–1305.
12. Amir D. Aczel, "entanglement"
13. Although recently, the holographic principle of quantum gravity requires nonlocality for completely different reasons, which leads Gerard 't Hooft to propose that hidden variables should be revived. These hidden variables are different than Bohm's, since there would be too few of them to allow for quantum computation.
14. Von Neumann, J., "Mathematical Foundations of Quantum Mechanics"
15. More precisely: "It will suffice for his purposes that observers possess memories, i.e. parts of a relatively permanent nature whose states are in correspondence with the past experience of the observer", quoting Bohm/Hiley: What this means is that, as in a computer whose memories are contained in the state of a disc, some aspects of the physical state of the observer, presumably within his brain, serves as the basis of his memories" Bohm & Hiley p.297
16. De Witt, B. and Graham, M. "The Many Worlds interpretation of Quantum Mechanics", Princeton University Press
17. Quoting Bohm/Hiley: It is evident that in a series of measurements, the number of partial awarenesses must multiply indefinitely. There are correspondingly many possible branches consisting of such sequences of partial awarenesses" p.299
18. Gell-Mann, M., "The Quark and the Jaguar", pp. 135-176
19. E.J. Squires "An Attempt to Understand the Many-worlds Interpretation of Quantum Theory", collected in M. Cini, J.M- Levy-Leblond eds. , Quantum Theory without Reduction", ,1990, pp. 151-161
20. Schreiber, Z. The Nine Lives of Schrödingers's Cat
21. Bell, J.S., 1981, Quantum Mechanics for Cosmologists. In C.J. Isham, R. Penrose and D.W. Sciama (eds.), Quantum Gravity 2: A second Oxford Symposium. Oxford: Clarendon Press, p.611.
22. lecture on The Vedanta delivered at Lahore on 12 November 1897; 1970, vol. 3, pp. 398f.
23. Johns Dobson-Vivekananda & Einstein
24. Hinduism & Quantum Physics
25. Wilson, Robert Anton - Quantum Psychology 1990
26. S. V. Raman, "Advaita Bhagwad Gita: its relevance in quantum meditation", Dilip 28.4, 2002; Tushar K. Ray, Quantum Meditation: A Novel Scientific Method for Developing Inner Balance and Harmony
27. ^ Tom Huston, "Taking the Quantum Leap... Too Far?", What is Enlightenment? Magazine, Retrieved January 25, 2008
28. Sir Arthur Eddington, The Nature of the Physical World (p 282) ISBN 1417907185
29. Byrne, Jeremy G. (1993-01). "An Interview with Greg Egan". Eidolon. 11: 18–30. Retrieved 2008-03-09. {{cite journal}}: Check date values in: |date= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
30. Wertheim, Margaret (2004-06-10). "Quantum Mysticism". LA Weekly. LA Weekly, LP. Retrieved 2008-03-09. {{cite news}}: Cite has empty unknown parameter: |coauthors= (help)
31. Park, Robert L. (2000). Voodoo Science: The Road from Foolishness to Fraud. New York, New York: Oxford University Press. p. 39. ISBN 0-19-513515-6. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
32. Gell-Mann, Murray (1995). The Quark and the Jaguar: Adventures in the Simple and Complex. Macmillan. p. 168. ISBN 0805072535. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
33. Bell, J. S. (1988). Speakable and Unspeakable in Quantum Mechanics. Cambridge University Press. p. 170. ISBN 0521523389. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
34. Heinz Pagels, The Cosmic Code ISBN 0671248022
35. Wilber, Ken Integral Spirituality: A Startling New Role for Religion in the Modern and Postmodern World, 2006, ISBN 1-59030-346-6
36. The 1998 Ig Nobel Prize Winners

Further reading

Publications relating to quantum mysticism

• Fritjof Capra, The Tao of Physics: An Exploration of the Parallels Between Modern Physics and Eastern Mysticism, Shamballa, 1975
• Deepak Chopra MD, various works including his theory of Quantum healing
• Amit Goswami, The Self-Aware Universe
• Lawrence LeShan, The Medium, the Mystic, and the Physicist: Toward a General Theory of the Paranormal, 2003, Helios Press, ISBN 978-1581152739
• Jack Sarfatti, 1975, Space-Time and Beyond, with Fred Alan Wolf and Bob Toben, E. P. Dutton. ISBN 0-525-47399-8
• Michael Talbot, The Holographic Universe ISBN 0-06-092258-3
• Michael Talbot, Mysticism And The New Physics ISBN 0-14-019328-6
• Michael Talbot, Beyond The Quantum ISBN 0-553-34480-3
• Evan Harris Walker, The Physics of Consciousness: The Quantum Mind and the Meaning of Life ISBN 0738204366
• Gary Zukav, The Dancing Wu Li Masters, 1980, ISBN 0-553-26382-X

Criticism of quantum mysticism

• Richard H. Jones, Science and Mysticism: A Comparative Study of Western Natural Science, Theravada Buddhism, and Advaita Vedanta (Bucknell University Press, 1986), ISBN 0108387500931 (Paperback ed., 2008), criticism from both the scientific and mystical points of view
• Michael Shermer, "Quantum Quackery", Scientific American, January 2005
• Victor J. Stenger, The Unconscious Quantum: Metaphysics in Modern Physics and Cosmology, (Prometheus Books, 1995), ISBN 1-57392-022-3, an anti-mystical point-of-view
• Victor J. Stenger, "Quantum quackery", Skeptical Inquirer, Vol. 21. No. 1, January/February 1997, p. 37ff, criticism of the book "The Self-Aware Universe"

External links

• Appeal to Quantum Mechanics
• Deepak Chopra's website
• The Center for Quantum Philosophy
• Quantum Philosophy Theories
• Margaret Wertheim on Quantum mysticism
• Information on Buddhism and Quantum Physics
• Article on What tнe ♯$*! Do ωΣ (k)πow!? in What Is Enlightenment? magazine

• Articles with multiple maintenance issues from September 2009
• Quantum mysticism