The hallmark of science is its willingness to discard outmoded
theories when a better, more explanatory model comes along. But today,
science practices this principle only within the paradigm of
materialism. By this term I mean a model of the universe based upon the
assumption that matter came before mind, that the universe and all
living things are nothing but particles in motion, and that the world we
see, from the tips of our fingers to the farthest galaxy,
exists independently of the mind and operates beyond its control.
This
materialistic model brings us the Big Bang theory, dark matter, dark
energy, reductive materialism, and the search for the "God" particle in
atom smashers and for the origin of life in test tubes.
Modern
scientists use the model of materialism because they believe it is
necessary to practice science. For example, in a classic article on
quantum physics, entitled, "Can Quantum-Mechanical Description of
Physical Reality Be Considered Complete?" the authors, Albert Einstein,
Boris Podolsky, and Nathan Rosen, write, "Any serious consideration of a
physical theory must take into account the
distinction between the objective reality, which is independent of any theory, and the physical concepts with which the theory operates."
The late Ernst Mayr, one of history's leading biologists, expressed the subject this way:
"Despite
the openness of science to new facts and hypotheses, it must be said
that virtually all scientists-somewhat like theologians-bring a set of
what we call "first principles" with them to the study of the natural
world. One of these axiomatic assumptions is that
there is real world independent of human perceptions.
This might be called the principle of objectivity (as opposed to
subjectivity) or common-sense realism. This does not mean that
individual scientists are always "objective" or even that objectivity
among human beings is possible in any absolute sense. What it does mean
is that an objective world exists outside of the influence of
subjective perception. Most scientists-though not all-believe in this
axiom."
Even though the objective-world model is a popular
viewpoint -- since everyone wants there to be a "real world independent
of human perceptions" -- it does suffer from one notable flaw: no one
has ever shown it is either true or necessary. Indeed, no one has
shown that science cannot be practiced within a different conceptual
model. If there is one criticism modern scientists deserve is that they
have convinced the public at large that only within the materialistic
model is the practice of science possible; using any other approach,
they announce, veers off the road into unscientific religious dogma and
new-age hocus-pocus.
Another drawback of the materialistic model
is that it has forced modern science down a series of dead-end streets
as it attempts to piece together a complete theory of the cosmos while
being shackled by its own model. Here is a short list of the conundrums
material science now faces:
- The origin of the matter and energy that exploded in the Big Bang
- The mechanism for inflation
- The source of the laws of nature
- The character and existence of dark matter and dark energy
- The difficulty of reconciling the particle/wave duality of quantum physics with objective reality
- The incompatibility between quantum physics and gravity
- The origin of life and the DNA molecule
- The origin of consciousness
- The manner in which nature's laws appear fine-tuned just so life can exist.
Despite
these deep quandaries, modern theorists give no thought to the notion
that the source of the problem might not be their incomplete
understanding of a mind-independent material world, but rather the very
model of materialism.
Would scientists be willing to try a new
model of the universe if it explained more but made them discard many of
their materialistic-based theories? Or, are modern scientists so
wedded to the model of materialism that they would rather practice
science within this comforting -- but ultimately false -- model rather
than try something different that might ultimately explain more and lead
to a better theoretical framework?
Suppose we took the view that
matter emerged from mind rather than the other way around? If this
alternative viewpoint is in fact true, should we ignore the world's
make-up and go on practicing science only within the materialist model,
or should we at least determine whether science can be practiced in this
mind-generated, dream world and see where that leads us?
What is Science?
Science
is commonly defined as "any system of knowledge that is concerned with
the physical world and its phenomena and that entails unbiased
observations and systematic experimentation. In general, a science
involves a "pursuit of knowledge covering general truths or the
operations of fundamental laws." Empirical science,
"seeks to
explore, to describe, to explain, and to predict the occurrences in the
world we live in. [Scientific] statements, therefore, must be checked
against the facts of our experience, and they are acceptable only if
they are properly supported by empirical evidence. Such evidence is
obtained in many different ways: by experimentation, by systematic
observations, by interviews, surveys, by psychological or clinical
testing, by careful examination of documents, inscriptions, coins,
archeological relics, and so forth."
Another feature of science is that seeks to furnish
natural explanations for physical phenomena, as opposed to
supernatural or
immeasurable, untestable, or unverifiable explanations. This feature
helps explain why scientists generally prefer Darwin over Genesis for
accounting for the variety of life-forms present on the Earth: Darwin
offered an explanation verifiable by observation; Genesis simply says
God did it, without explaining how. As we will, we will not need to
discard any of these features of science if we change to a mind-created
or dream model of the cosmos.
Why the Independent World Assumption is False
There
are several critical problems with materialism's assumption of a
mind-independent world. But while modern scientists show no hesitation
in questioning theories and ideas framed within the materialist model
(such as string theory, multi-universes, or the many-worlds
interpretation of quantum physics),
they never once question the underlying assumption of their own materialistic model. This is the critical error of modern science.
The materialistic model is implausible for three fundamental reasons:
First,
the history of philosophy teaches us a threshold fact about the mind
that most people either ignore or have never thought about. This fact
is that the mind is only capable of knowing about itself. Even under
the tenets of modern science images of the (assumed) external world
ultimately form in the mind; since we can only know the mind, we must
assume that
an independent world exists outside of the mind that is the cause of
the mental ideas and images that form in the mind. Some view this
question as a matter of sanity: how can someone actually question
whether a world outside the brain exists? But this framing of the
question mis-states the issue: We may not be able to tell the difference
if the mind, instead of passively receiving images of an external world
as in Locke's famous blank tablet, actively projects the external world
like a grand, 3-D movie projector.
This particular question --
can the mind know anything other than itself -- was the subject of one
of the great philosophical debates of all time, starting with the
British empiricist John Locke and ending with the metaphysics of David
Hume, Immanuel Kant, G.W.F. Hegel, Johann Gottlieb Fichte, Friedrich
W.J. Schelling, and others. Even though the analytical inquiry ended
with virtually all of these thinkers concluding that the mind can only
know itself, the project ended with either solipsism (the world is all
in my head) or some form of mysticism. Idealism was unable to solve
the problem of the multiple dreamers: if the world is a dream, then do
we each live in our own dream world?
If our entire scientific
worldview is based upon knowing about a mind-independent world, when it
is also true we cannot in fact know that world, then should not
scientists at least exhibit a bit more humility when pronouncing their
latest versions of the "theory of everything?" If, indeed, it is
unalterably true that the mind can only know itself, then we might want
to develop a science -- a methodological system of thought -- that
accepts this principle as given?j
The second reason we should
doubt materialism is a matter of common sense and leads many people to
believe in a supernatural power: where did all this supposed
"mind-independent" stuff come from? This very basic question is most
directly presented in the Big Bang theory, materialism's version of a
creation story. Under that theory, what we now perceive as the universe
of stars began in a fiery blast of matter, space, and time roughly 14
billion years ago. To account for the trillions upon trillions of
stars in the sky, scientists assume that at one time all of this matter
was condensed into a primordial seed, also known as a "singularity. "
To ask where all the stuff that makes up the universe comes from is the
same as asking where the primordial seed came from since both contain
the same amount of matter and energy.
Material scientists have
done an impressive job of avoiding this critical weakness to the very
foundation of the scientific enterprise. When pushed, some scientists
talk about "quantum fluctuations" -- "vacuum energy"-- but these
theories themselves also assume some sort of energy field, and most
likely an observing mind. Some scientists, such as Nobel prize-winning
physicist, Leon Lederman, are more candid on the topic:
"A story
logically begins at the beginning. But this story is about the universe,
and unfortunately there are no data for the Very Beginning. None, zero.
We don't know anything about the universe until it reaches the mature
age of a billionth of a trillionth of a second, that is, some very short
time after creation in the Big Bang. When you read or hear anything
abut the birth of the universe, someone is making it up. We are in the
realm of philosophy. Only God knows what happened at the Very
Beginning[.]"
Coming up with a logical, credible explanation for
how enough matter to decorate the heavens sprang from the dark void is
no simple task, and close enough to impossible to in fact be impossible.
And again, that material scientists have no explanation for how this
miracle happened should create more humility on their part than it has.
The
third reason to doubt seriously the independent-world assumption of
material science concerns the laws of nature. The material world, as we
know, follows precise and predictable laws, such as gravity, the laws
of motion, electricity, gases, and chemistry, which are describable in
the language of mathematics, constant and regular. But once science
disconnects mind from matter, this mind,
the only intelligent force in the universe over which we have direct knowledge,
can give matter no help in arranging itself into the laws of nature.
The quest for the source to the laws of nature -- or the source of
mathematical constancy -- remains one of science's greatest challenges.
The Independent World Assumption Leads Scientists Astray
It
can be seen that many of science's more bizarre theories result from
its adherence to a materialistic conception of reality. It is as if any
twist or contortion to a theory is permissible so long as it is framed
within the material science worldview. This practice simply perpetuates
a foundational error.
In some theories, such as the Big Bang
theory, material scientists simply assume the necessary (near-infinite)
amount of matter and energy to fill out the theory. But other theories
show how scientists encounter multi-layered puzzles when, after having
made the independent-world assumption, they then use it to explain other
phenomena. For example, one outcome of the standard Big Bang model is
that scientists have no credible explanation -- other than plain
coincidence -- for why the wildly chaotic Big Bang led to a universe
that is almost completely
flat; specifically a universe in
which the repulsive force from the Big Bang precisely cancels out the
attractive force of the exploding stellar debris (the "flatness
problem"). Nor does the standard Big Bang model explain why vastly
separate regions of outer space have exactly the same temperature, when
there is no physical means for the separate regions to have shared
information. (the "horizon problem.") Rather than view these two
critical problems in their theories as rooted in the unnecessary
independent-world assumption, material scientists use them as reasons to
devise more complicated theories requiring more ad-hoc assumptions.
Thus,
their solution to the critical problems in the standard Big Bang model
is the inflationary Big Bang theory. With this convenient modification,
the universe just so happened to inflate by a factor of 10E51(the
number 10 with 51 zeros after it) in 10E-36 seconds -- and then paused
to track the normal expansion of the universe predicted by the Big Bang.
This wild expansion occurred in an unimaginably brief time --
one-billionth of the time it takes light to cross the distance of an
atomic nucleus. Inflation allows scientists to maintain the materialist
model by using a wildly speculative, ad hoc concept as the solution for
the flatness and horizon problems.
Of course if scientists did
not make the independent world assumption in the first place they would
have no need to make matters worse by resorting to the unrestrained
speculation of the inflationary universe model.
A remarkable
feature of nature is that its laws appear finely tuned just so life can
exist. This observation, known generally as the anthropic principle,
strongly suggests that "something is going on:" the deeper scientists
delve into the fundamental constants of the physical world, the more it
appears as if some force turned the dials to the precise settings just
so life can exist.
To escape the mystical overtones of the
anthropic principle, some scientists (most notably Stephen Hawking and
Leonard Mlodinow in their book,
The Grand Design) have advanced
theories which predict that inflation caused not one but 10E500
universes to spring from the void. (Of, course, so far we have found
firm evidence for only one of these many universes, which seems to be
enough.) In one of these multiple universes, the authors explain, the
laws of nature would have turned out just so life can exist. But,
again, if the one universe we see is in fact mind-created, we would have
no need to postulate the existence of 10E500 other ones to explain the
odd fit between humans and the universe.
Another example of how
the independent-world assumption creates untold difficulties for
material science theory comes from the field of biology and concerns the
origin of life. Having disconnected mind from matter in their
theories, material scientists are left to speculate how mindless residue
from the Big Bang arranged itself into intricate workings of living
cell, including the codes of the DNA molecule.
According to
Occam's razor, the fewer assumptions in a theory the better the theory.
Would not then a theory that explained the world without making the
independent world assumption be a better theory than one which does make
the assumption?
Science is supposed to be the emotionally
detached search for truth. If a better theory came along that managed
to explain the physical phenomena of the world without the independent
world assumption of material science, would not this theory at least
deserve a look? In different words, if the metaphysical assumption of
material science is not true, it would be necessary to re-work many of
its theories, but it would not eliminate the field of science. Instead
it would re-orient science upon a stronger footing, while also joining
the field of science with philosophy and religion.
Material
science is like an extremely slow, diligent portrait artist who insists
that his model remain perfectly still throughout the lengthy session; to
capture the moment, the artist, like material science, must assume the
model is independent of the artist's creative powers; he is painting a
figure of the natural world; fixed, self-sustaining; independent. In
the same way, scientists objectify the physical world because they
believe doing so is necessary to study it.
In summary, material
scientists assume the independence and objectivity of the natural world
(e.g., stars, planets, living bodies) to study its composition,
movements, and history, and their test results indeed show the
unchanging nature of the physical world.
Science Remains the Best Approach for Finding Truth in a Mind-Generated World.
But
both of these elements of scientific knowledge remain in place if the
source of the external world is the united mind as opposed to some
mysterious, energy-generating external force (whatever caused the Big
Bang per the creation theory of material science.) Scientists can still
assume the independent existence of external objects in order to study
them. They can still calculate the regularity of the planetary orbits;
falling projectiles; spiraling galaxies; electrical forces; gas
pressures; chemical reactions; quantum mechanics; and virtually every
other physical force or life process. But in the end the picture they
draw is a self-portrait. What changes is simply our perspective and the
depth of our understanding.
Of course, viewing the world as a
dream or mind-created will alter certain theories of modern science but
it will not change the fundamental purpose of science which is to
describe the workings of the physical world according to coherent
theories. In the end, explanations of the existence and regularity of
the external world lead to the mind as the ultimate cause, but it does
not change the fundamental task of cataloguing the regularities of
nature.
Science in a Dream
If the universe
we live in is indeed a dream, then there is no doubt that some theories
of modern science will need to be overturned, and others overhauled,
while some remain unchanged.
Among the theories that must be
overturned completely are those dealing with what might be called
quasi-creative processes, such as the Big Bang theory (including the
inflationary theory), galaxy formation, dark matter and dark energy.
Why each of these theories will need to be overturned outright may be
self-explanatory.
For example, the Big Bang would be false because
the universe of stars would not have originated from a mind-independent
force, but as a projection of the mind. Accordingly, science would
have no need to resort to the radical inflationary Big Bang theory in
order to account for the present universe of stars. Note here, by the
way, that science does not end by simply saying "well it's all in the
mind, so who cares about anything else?" Rather, we look at the stars
and wonder how this particular arrangement appeared in the form it did:
why did the Mind create this particular universe, rather than another
one?
Dark matter, another peculiar theory, also goes by the
wayside. Dark matter is an add-on assumption used to account for the
observed lack of the necessary gravitational mass to hold galaxies --
and thus the universe -- together. Dark energy, another unobservable
force, would also be unnecessary. This mysterious force has been
presented as a means to account for the observed accelerated expansion
of the universe. The problem with dark energy, like dark matter, is
that scientists cannot observe a physical source for the repulsive
force. But again, if the universe is mind-created, the fact that
far-away galaxies appear to be drifting away at an accelerated speed may
show, among other things, the mind in a constant state of creation, or
in fact nothing at all.
Now the point here, it must be remembered,
is not (yet) to prove that in fact the world is a dream, but to remove
any resistance against "dream-theory" based on a fear that science can
no longer be practiced. No such thing happens. Instead, viewing the
world as a dream simply eliminates many of the unnecessary assumptions
of modern science and dispenses with its most bizarre theories.
In
addition to eliminating materialism's beginning-of-the-world theories,
dream-theory also eliminates materialism's end-of-the world theories.
These theories are based upon the sun running out of fuel and dying, the
universe reversing its expansion and retracting into a Big Crunch, or
some other theory modeled after an aging machine. Now, if the world is
instead mind-created, the "out-of-fuel" scenario is no longer valid
because the sun and other stars in the sky are ultimately fueled by the
mind's desire to live and dream, not by the quantity of hydrogen in the
star's core.
Medical science is another field of material science
that will have to undergo dramatic modification if the world turns out
to be a dream. This one we should rejoice over. As noted, the
underlying assumption of material science is that the physical world
exists outside of the mind and operates beyond its control. This
supposed independent physical world includes the human body. As most of
us know, medical science, contrary to quite a lot of evidence, assumes
that the human body operates on its own accord and is unaffected by any
positive or negative thought in the mind. This is why science tells us
that no matter how much we believe otherwise, we are doomed to wrinkle
and die; and, of course, if the human body is a machine independent of
the mind, this thinking is likely true.
But if the world is a
dream, then the entire physical world, including the human body, would
be a projection of the mind, and therefore controlled ultimately by the
mind. This simple fact would explain the workings of the "powerful
placebo," and the long history -- though mostly anecdotal -- of how
strong belief heals.
Now on this point, one would need to question
why a material scientist, and for that matter anyone, would at least
not consider the truth of dream theory. Like Pascal's famous wager
that it is better to believe in God than not, just in case one really
exists, so one might want to place a few chips on the space marked
"dream theory" just in case the world really is a dream. Upon further
thought, it might even be wiser to go "all in" on dream theory, as the
rewards may very well be limited only by the imagination.
So
science can indeed still be practiced if the world is really a dream.
Therefore, if the main (perhaps unspoken) reason you have rejected the
thought that this world may be a dream is because science would cease to
exist, then some reconsideration is necessary. It seems better to
build a worldview upon the correct metaphysics and then carry out
science, rather than to assume one must believe in an erroneous world
model as the price for carrying out a logical, systematic, objective
study of the world.