Information, Occasions, Spacetime
Another interesting facet of the UFO phenomenon concerns information theory. According to modern physics, and in particular to Brillouin, Bagor, and Roghstein, information and entropy are closely related. The relationship has been expressed clearly by Brillouin:
Entropy is generally regarded as expressing the state of disorder of a physical system. More precisely, one can say that entropy measures the lack of information about the true structure of the system.
No information can be obtained in the course of a physical measurement, then, without changing the amount of entropy in the universe, the state of disorder of the cosmos.
Now the physicist is faced with a new challenge: how to define disorder. And the task, as R. Schafroth has pointed out, is not easy:
Some scientists pile up papers and books on their shelves in apparent disorder, yet they know perfectly how to find the document they want. If someone restores the appearance of order, the unfortunate owner of these documents may be unable to locate anything. In this case it is obvious that the apparent disorder was in fact order, and vice versa.
Speculating on the relationship between these physical quantities, French physicist Costa de Beauregard wrote, "It must be in the nature of probability to serve as the operational link between objective and subjective, between matter and psychism." He points out that, in precybernetics physics, observation was regarded as a process without mystery, requiring no explanation, whereas free action, on the contrary, was "regarded as a physical impossibility and a psychological illusion." In modern physics these ideas have been revolutionized.
Most theories advanced to explain paranormal phenomena borrow the standard concepts of space and time dimensions from physics. These concepts seem obsolete to me. They are not appropriate for understanding telepathy, or the moving of objects at a distance, or ghosts, or UFO abductions. I have always been struck also by the fact that energy and information are one and the same thing under two different aspects. Our physics professors teach us this, yet they never draw the consequences of that teaching.
Perhaps it is proper to shake from our theoretical ankles the chains of spacetime. Space and time coordinates derive their convenience from graphic considerations. The theory of space and time is a cultural artifact. If we had invented the digital computer before inventing graph paper, we might have a very different theory of the universe today.
The remarkable story of Cardan's dialogue with the two sylphs who disagreed about the nature of the universe summarizes the problem well. One of the sylphs believed the world had been created of all eternity. The other sylph expressed a theory closer to Islamic occasionalism: the universe is a world of events. This book you are reading is only an occasion of the book I wrote. Can you be certain that it is identical to all the other copies? The pen I am using to write these words is not necessarily the same pen I was using a minute ago; it may be a new instance, a new occasion of the same pen.
Time and space may be convenient notions for plotting the progress of a locomotive, but they are completely useless for locating information. The apparent exception is the library, but anyone who has tried to find something in a modern library with its flat shelves along vertical walls will recognize the predicament in telling order from disorder in cartesian coordinates.
Modern computer scientists have long recognized that ordering by time and space is the worst possible way to store a lot of data at high speed. In a large computer-based information system, no attempt is made to place related records in sequential physical locations. It is much more convenient to sprinkle the records throughout storage as they arrive, and to construct an algorithm for retrieval based on some type of key word or on "hashing," a procedure where the record index is randomized. Probability serves as the link between something objective, the record location, and something subjective, the request for retrieval.
The synchronicity and coincidences that abound in our lives suggest that the world may be organized like a randomized data base (the multiverse) rather than a sequential library (the fourdimensional universe of conventional physics).
Entropy is generally regarded as expressing the state of disorder of a physical system. More precisely, one can say that entropy measures the lack of information about the true structure of the system.
No information can be obtained in the course of a physical measurement, then, without changing the amount of entropy in the universe, the state of disorder of the cosmos.
Now the physicist is faced with a new challenge: how to define disorder. And the task, as R. Schafroth has pointed out, is not easy:
Some scientists pile up papers and books on their shelves in apparent disorder, yet they know perfectly how to find the document they want. If someone restores the appearance of order, the unfortunate owner of these documents may be unable to locate anything. In this case it is obvious that the apparent disorder was in fact order, and vice versa.
Speculating on the relationship between these physical quantities, French physicist Costa de Beauregard wrote, "It must be in the nature of probability to serve as the operational link between objective and subjective, between matter and psychism." He points out that, in precybernetics physics, observation was regarded as a process without mystery, requiring no explanation, whereas free action, on the contrary, was "regarded as a physical impossibility and a psychological illusion." In modern physics these ideas have been revolutionized.
Most theories advanced to explain paranormal phenomena borrow the standard concepts of space and time dimensions from physics. These concepts seem obsolete to me. They are not appropriate for understanding telepathy, or the moving of objects at a distance, or ghosts, or UFO abductions. I have always been struck also by the fact that energy and information are one and the same thing under two different aspects. Our physics professors teach us this, yet they never draw the consequences of that teaching.
Perhaps it is proper to shake from our theoretical ankles the chains of spacetime. Space and time coordinates derive their convenience from graphic considerations. The theory of space and time is a cultural artifact. If we had invented the digital computer before inventing graph paper, we might have a very different theory of the universe today.
The remarkable story of Cardan's dialogue with the two sylphs who disagreed about the nature of the universe summarizes the problem well. One of the sylphs believed the world had been created of all eternity. The other sylph expressed a theory closer to Islamic occasionalism: the universe is a world of events. This book you are reading is only an occasion of the book I wrote. Can you be certain that it is identical to all the other copies? The pen I am using to write these words is not necessarily the same pen I was using a minute ago; it may be a new instance, a new occasion of the same pen.
Time and space may be convenient notions for plotting the progress of a locomotive, but they are completely useless for locating information. The apparent exception is the library, but anyone who has tried to find something in a modern library with its flat shelves along vertical walls will recognize the predicament in telling order from disorder in cartesian coordinates.
Modern computer scientists have long recognized that ordering by time and space is the worst possible way to store a lot of data at high speed. In a large computer-based information system, no attempt is made to place related records in sequential physical locations. It is much more convenient to sprinkle the records throughout storage as they arrive, and to construct an algorithm for retrieval based on some type of key word or on "hashing," a procedure where the record index is randomized. Probability serves as the link between something objective, the record location, and something subjective, the request for retrieval.
The synchronicity and coincidences that abound in our lives suggest that the world may be organized like a randomized data base (the multiverse) rather than a sequential library (the fourdimensional universe of conventional physics).
Creatures of the Multiverse
If there is no time dimension as we usually assume there is, the human brain may be traversing events by association. Modern computers retrieve information associatively. The user "evokes" the desired records by using key words, words of power. For example, if he requests the intersection of "microwave" and "headache," he may find twenty articles whose existence in the literature he never suspected. If we live in the associative universe of the software scientist rather than the sequential universe of the spacetime physicist, then miracles are no longer irrational events. The philosophy we could derive from this line of speculation would be closer to Islamic occasionalism than to the Cartesian or Newtonian universe. And a new theory of information would have to be built. Such a theory might have interesting things to say about communication with the denizens of other physical realities, creatures of the multiverse. It might throw new light on the experience of the UFO abductees.
Should we believe the witnesses who describe their experiences aboard UFOs? As I have pointed out throughout this book, there is no reason to doubt their personal integrity, their sincerity, and their honesty. The words of Dr. Simon about Betty and Barney Hill are still clear after twenty years: "The experience, undoubtedly, was real to them."
Does this mean we should take their recollections literally? I do not think so. These events took place in a reality we simply do not understand yet; they had an impact on a part of the human mind we have not discovered. I believe that the UFO phenomenon is one of the ways through which an alien form of intelligence of incredible complexity is communicating with us symbolically. There is no indication that it is extraterrestrial. Instead, there is mounting evidence that it has access to psychic processes we have not yet mastered or even researched. In the face of such interaction at the symbolic or mythical level, all the hypnosis sessions and the searches for implants may well be as futile as the questions of the inquisitors to the witches returning from the sabbat and the frantic search for the devil's mark on their bodies.
Until we have much more evidence about the physical nature of the UFO phenomenon, I find myself repelled by the indiscriminate probing of the witnesses' minds by amateur hypnotists who believe strongly their particular theory of extraterrestrial visitation and are eager to obtain confirmation of it at any cost.
These witnesses have had a real, traumatic experience. They are weakened by it and ready to believe any explanation provided to them by someone in authority. Under the highly suggestible state created by hypnosis we can easily convince them of any half-baked interpretation of the phenomenon. This process is unethical and certainly unscientific.
In a few cases (like the Hill episode) when hypnosis was used carefully, under medical supervision, and without leading questions, what was the outcome? We learned nothing useful about extraterrestrial life. But we learned that our current concepts of space and time were wrong; that a larger reality, other dimensions, existed; and that the time had come to challenge our current views about the universe.
Let us speculate even more boldly. The subject invites many troubling, fundamental questions. If energy and information are related, why do we only have one physics, the physics of energy? Where is the physics of information? Is the old theory of magic relevant here? Are the writings of Paracelsus, with his concept of "signatures," a neglected source of inspiration? Until these questions are explored, it may be impossible to address what French physicist Costa de Beauregard calls "the truly fundamental problem," that of the relationship between psyche and matter. Even if we consider only the operational aspects of a piece of information, if someone learns something from it, physical theory dictates that the entropy of the universe must have changed.
These are highly speculative questions. But at a time when we are beginning to suspect that ancient challenges are brought to light by high technology, creative speculation is necessary. Can a path be found toward realities that are not situated on faraway planets, but are right around us, outside our normal consciousness? Is this what happened to abductees like Helen and Kathy, or Travis Walton? Rather than a physical occurrence inside a spacecraft, did they experience a temporary translation of their consciousness into an altered reality followed by visions of archetypal creatures? Is it possible to promote coincidences and peculiar effects of apparently paranormal nature by creating physical structures shielded from everyday noise and serving as informational singularities?
If the world around us is a world of informational events, the symbolic manifestations that surround UFO reports should be viewed as an important factor. If we regard the physical world as an associative universe of informational events, consciousness is no longer simply a local function in the human brain. Instead, I propose to define consciousness as the process by which informational associations are retrieved and traversed. The illusion of time and space would be merely a side effect of consciousness as it traverses associations. In such a theory, apparently paranormal phenomena like remote viewing and precognition would be expected, even common, and UFOs would lose much of their bizarre quality. These phenomena would be natural aspects of the reality of human consciousness. I submit that reports of alien "contact" must be studied at this level, even if we are a long, long way from being able to channel our speculations into the formal equations of a new physics.
For many years, UFO phenomena have served as a support for human imagination, a framework for human tragedy, a fabric of human dreams. We react to them in our movies, our poetry, our music, our science fiction. And they react to us. They are not trying to communicate with a few individuals, with any group, with any government. Why should they? The phenomena function like an operational system of symbolic communication at a global level. There is something about the human race with which they interact, and we do not yet know what it is. They are part of the environment, part of the control system for human evolution. But their effects, instead of being just physical, are also felt in our beliefs. They influence what we call our spiritual life. They affect our politics, our history, our culture. They are a feature of our past. Undoubtedly, they are part of our future.
Should we believe the witnesses who describe their experiences aboard UFOs? As I have pointed out throughout this book, there is no reason to doubt their personal integrity, their sincerity, and their honesty. The words of Dr. Simon about Betty and Barney Hill are still clear after twenty years: "The experience, undoubtedly, was real to them."
Does this mean we should take their recollections literally? I do not think so. These events took place in a reality we simply do not understand yet; they had an impact on a part of the human mind we have not discovered. I believe that the UFO phenomenon is one of the ways through which an alien form of intelligence of incredible complexity is communicating with us symbolically. There is no indication that it is extraterrestrial. Instead, there is mounting evidence that it has access to psychic processes we have not yet mastered or even researched. In the face of such interaction at the symbolic or mythical level, all the hypnosis sessions and the searches for implants may well be as futile as the questions of the inquisitors to the witches returning from the sabbat and the frantic search for the devil's mark on their bodies.
Until we have much more evidence about the physical nature of the UFO phenomenon, I find myself repelled by the indiscriminate probing of the witnesses' minds by amateur hypnotists who believe strongly their particular theory of extraterrestrial visitation and are eager to obtain confirmation of it at any cost.
These witnesses have had a real, traumatic experience. They are weakened by it and ready to believe any explanation provided to them by someone in authority. Under the highly suggestible state created by hypnosis we can easily convince them of any half-baked interpretation of the phenomenon. This process is unethical and certainly unscientific.
In a few cases (like the Hill episode) when hypnosis was used carefully, under medical supervision, and without leading questions, what was the outcome? We learned nothing useful about extraterrestrial life. But we learned that our current concepts of space and time were wrong; that a larger reality, other dimensions, existed; and that the time had come to challenge our current views about the universe.
Let us speculate even more boldly. The subject invites many troubling, fundamental questions. If energy and information are related, why do we only have one physics, the physics of energy? Where is the physics of information? Is the old theory of magic relevant here? Are the writings of Paracelsus, with his concept of "signatures," a neglected source of inspiration? Until these questions are explored, it may be impossible to address what French physicist Costa de Beauregard calls "the truly fundamental problem," that of the relationship between psyche and matter. Even if we consider only the operational aspects of a piece of information, if someone learns something from it, physical theory dictates that the entropy of the universe must have changed.
These are highly speculative questions. But at a time when we are beginning to suspect that ancient challenges are brought to light by high technology, creative speculation is necessary. Can a path be found toward realities that are not situated on faraway planets, but are right around us, outside our normal consciousness? Is this what happened to abductees like Helen and Kathy, or Travis Walton? Rather than a physical occurrence inside a spacecraft, did they experience a temporary translation of their consciousness into an altered reality followed by visions of archetypal creatures? Is it possible to promote coincidences and peculiar effects of apparently paranormal nature by creating physical structures shielded from everyday noise and serving as informational singularities?
If the world around us is a world of informational events, the symbolic manifestations that surround UFO reports should be viewed as an important factor. If we regard the physical world as an associative universe of informational events, consciousness is no longer simply a local function in the human brain. Instead, I propose to define consciousness as the process by which informational associations are retrieved and traversed. The illusion of time and space would be merely a side effect of consciousness as it traverses associations. In such a theory, apparently paranormal phenomena like remote viewing and precognition would be expected, even common, and UFOs would lose much of their bizarre quality. These phenomena would be natural aspects of the reality of human consciousness. I submit that reports of alien "contact" must be studied at this level, even if we are a long, long way from being able to channel our speculations into the formal equations of a new physics.
For many years, UFO phenomena have served as a support for human imagination, a framework for human tragedy, a fabric of human dreams. We react to them in our movies, our poetry, our music, our science fiction. And they react to us. They are not trying to communicate with a few individuals, with any group, with any government. Why should they? The phenomena function like an operational system of symbolic communication at a global level. There is something about the human race with which they interact, and we do not yet know what it is. They are part of the environment, part of the control system for human evolution. But their effects, instead of being just physical, are also felt in our beliefs. They influence what we call our spiritual life. They affect our politics, our history, our culture. They are a feature of our past. Undoubtedly, they are part of our future.
No comments:
Post a Comment