[书摘] The Holographic Universe (连载中)

Po · 发表于 2010-3-21 11:55:31

Enfolded Orders and Unfolded Realities. {. C9 I& l6 r* L2 G

One of Bohm's most startling assertions is that the tangible reality of our everyday lives is relly a kind of illusion, like a holographic image. Underlying it is a deeper order of existence, a vast and more primary level of reality that gives birth to all the objects and appearances of our physical world in much the same way that a piece of holographic film give birth to a hologram. Bohm calls this deeper level of reality the implicate (which means "enfolded") order, and he refers to our own level of existence as the explicate, or unfolded, order.

He uses these terms because he sees the manifestation of all forms in the universe as the result of coutless enfoldings and unfoldings between these two orders. For example, Bohm believes an electron is not one thing but a totality or ensemble enfolded throughout the whole of space. When an instrument detects the presence of a single electron it is simply because one aspect of the electron's ensemble has unfolded, similar to the way an ink drop unfolds out of the glycerine, at that particular location. When an electron appears to be moving it is due to a continuous series of such unfoldments and enfoldments.

Put another way, electrons and all other particles are no more substantive or permanent than the form a geyser of water takes as it gushes out of a fountain. They are sustained by a constant influx from the implicate order, and when a particle appears to be destroyed, it is not lost. It has merely enfolded back into the deeper order from which it sprang. A piece of holographic film and the image it generates are also an example of an implicate and explicate order. The film is an implicate order because the image encoded in its interference patterns is a hidden totality enfolded throughout the whole. The hologram projected from the film is an explicate order because it represents the unfolded and perceptible version of the image.

The constant and flowing exchange between the two orders explains how particles, such as the electron in the positronium atom, can shapreshift from one kind of particle to another. Such shiftings can be viewed as one particle, say an electron, enfolding back into the implicate order while another, a photon, unfolds and takes its place. It also explains how a quantum can manifest as either a particle or a wave. According to Bohm, both aspects are always enfolded in a quantum's ensemble, but the way an observer interacts with the ensemble determines which aspect unfolds and which remains hidden. As such, the role an observer plays in determining the form a quantum takes may be no more mysterious than the fact that the way a jeweler manipulates a gem determines which of its facets become visible and which do not. Because the term hologram usually refers to an image that is static and does not convey the dynamic and ever active nature of the incalculable enfoldings and unfoldings that moment by moment create our universe, Bohm prefers to describe the universe not as a hologram, but as a "holomovement".

The existence of a deeper and holographically organized order also explains why reality becomes nonlocal at the subquantum level. As we have seen, when something is organized holographically, all semblance of location breaks down. Saying that every part of a piece of holographic film contains all the information possessed by the whole is really just another way of saying that the information is distributed nonlocally. Hence, if the universe is organized according to holographic principles, it, too, would be expected to have nonlocal properties.

The Undivided Wholeness of All Things' Q, i2 d9 L* K7 \

Most mind-boggling of all are Bohm's fully developped ideas about wholeness. Because everything in the cosmos is made out of the seamless holographic of the implicate order, he believes, it is as meaningless to view the universe as composed of "parts", as it is to view the different geysers in a fountain as separate from the water out of which they flow. An electron is not an "elementary particle". It is just a name given to a certain aspect of the holomovement. Dividing reality up into parts and then naming those parts is always arbitrary, a product of convention, because subatomic particles, and everything else in the universe, are no more separate from one another than different patterns in an ornate carpet.

This is a profound suggestion. In his general theory of relativity Einstein astounded the world when he said that space and time are not separate entities, but are smoothly linked and part of a larger whole he called the space-time continuum. Bohm takes this idea a giant step furthur. He says that everything in the universe, is part of a continuum. Despite the apparent separateness of things at the explicate level, everything is a seamless extension of everything else, and ultimately even the implicate and explicte orders blend into each other.

Take a moment to consider this. Look at your hand. Now look at the light streaming from the lamp beside you. And at the dog resting at your feet. You are not merely made of the same things. You are the same thing. One thing. Unbroken. One enormous something that has extended its uncountable arms and appendages into all the apparent objects, atoms, restless oceans, and twinkling stars in the cosmos.

Bohm cautions that this does not mean the univese is a giant undifferentiated mass. Things can be part of an undivided whole and still possess their own unique qualities. To illustrate what he means he points to the little eddies and whirlpools that often form in a river. At a glance such eddies appear to be separate things and possess many individual characteristics such as size, rate, and direction of rotation, et cetera. But careful scrutiny reveals that it is impossible to determine where any given whirlpool ends and the river begins. Thus, Bohm is not suggesting that the differences between "things" is meaningless. He merely wants us to be aware constantly that dividing various aspects of the holomovements into "things" is always an abstraction, away of making those aspects stand out in our perception by our way of thinking. In attempts to correct this, instead of calling different aspects of the holomovement "things", he prefers to call them "relatively independent subtotalities."

Indeed, Bohm believes that our almost universal tendency to fragment the world and ignore the dynamic interconnectedness of all things is responsible for many of our problems, not only in science but in our lives and our society as well. For instance, we believe we can extract the valuable parts of the earth without affecting the whole. We believe it is possible to treat parts of our body and not be concerned with the whole. We believe we can deal with various problems in our society, such as crime, poverty, and drug addiction, without addressing the problems in our society as a whole, and so on. In his writings Bohm argues possionately that our current way of fragmenting the world into parts not only doesn't work, but may even lead to our extinction.

Po · 发表于 2010-4-24 21:01:22

Consciousness as a More Subtle Form of Matter1 B( S5 W* A$ [ ^( A4 \) c( Y3 X1 K

In addition to explaining why quantum physicists find so many examples of interconnectedness when they plumb the depths of matter, Bohm's holographic universe explains many other puzzles. One is the efffect consciousness seems to have on the subatomic world. As we have seen, Bohm rejects the idea that particles don't exist until they are observed. But he is not in principle against trying to bring consciousness and physics together. He simply feels that most physicists go about it the wrong way, by once again trying to fragment reality and saying that one separate thing, consciousness, interacts with another separate thing, a subatomic particle.

Because all such things are aspects of the holomovement, he feels it has no meaning to speak of consciousness and matter as interacting. In a sense, the observer is the observed. The observer is also the measuring devices, the experimental results, the laboratory, and the breeze that blows ouside the laboratory. In fact, Bohm believes that consciousness is a more subtle form of matter, and the basis for any relationship between the two lies not in our own level of reality, but deep in the implicate order. Consciousness is present in various degrees of enfoldment and unfoldment in all matter, which is perhaps why plasmas possess some of the traits of living things. As Bohm puts it, "The ability of form to be active is the most characteristic feature of mind, and we have something that is mindlike already with the electron."

Similarly, he believes that dividing the universe up into living and nonliving things also has no meaning. Animate and inanimate matter are inseparably interwoven, and life, too, is enfolded throughout the totality of the universe. Even a rock is in some way alive, say Bohm, for life and intelligence are present not only in all of matter, but in "energy," "space," "time," "the fabric of the entire universe," and everything else we abstract out of the holomovement and mistakenly view as separate things.

The idea that consciousness and life (and indeed all things) are ensembles enfolded throughout the universe has an equally dazzling flip side. Just as every portion of a hologram contains the impage of the whole, every portion of the universe enfolds the whole. This means that if we knew how to access it we could find the Andromeda galaxy in the thumbnail of our left hand. We could also find Cleopatra meeting Caesar for the first time, for in principle the whole past and implications for the whole future are also enfolded in each small regions of space and time. Every cell in our body enfolds the entire cosmos. So does every leaf, every raindrop, and every dust mote, which gives new meaning to william Blake's famous poem:
To see a World in a Grain of Sand
And a Heaven in a Wild Flower,
Hold Infinity in the palm of your hand
And Eternity in a hour.

The Energy of a Trillion Atomic Bombs in Every Cubic Centimeter of Space

If our universe is only a pale shadow of a deeper order, what else lies hidden, enfolded in the warp and weft of our reality? Bohm has a suggestion. According to our current understanding of physics, every region of space is awash with different kinds of fields composed of waves of varying lengths. Each wave always has at least some energy. When physicists calculate the minimum amount of energy a wave can possess, they find that every cubic centimeter of empty space contains more energy than the total energy of all the matter in the known universe!

Some physicists refuse to take this calculation seriously and believe it must somehow be in error. Bohm thinks this infinate ocean of energy does exist and tells us at least a little about the vast and hidden nature of the implicate order. He feels most physicists ignore the existence of this enormous ocean of energy because, like fish who are unaware of the water in which they swim, they have been taught to focus primarily on objects embedded in the ocean, on matter.

Bohm's view that space is as real and rich with process as the matter that moves through it reaches full maturity in his ideas about the implicate sea of energy. Matter does not exist independently from the sea, from so-called empty space. It is a part of space. To explain what he means, Bohm offers the following analogy: A crystal cooled to absolute zero will allow a stream of electrons to pass through it whinout scattering them. If the temperature is raised, various flaws in the crystal will lose their transparency, so to speak, and begin to scatter electrons, From an electron's point of view such flaws would appear as pieces of "matter" floating in a sea of nothingness, but this is not really the case. The nothingness and the pieces of matter do not exist independently from one another. They are both part of the same fabric, the deeper order of the crystal.

Bohm believes the same is true at our own level of existence. Space is not empty. It is full, a plenum as opposed to a vacuum, and is the ground for the existence of everything, including ourselves. The universe is not separate from this cosmic sea of energy, it is a ripple on its surface, a comparatively small "pattern of excitation" in the midst of an unimaginably vast ocean. "This excitation pattern is relatively autonomous and gives rise to approximately recurrent, stable and separable projections into a three-dimensional explicate order of manifestation," states Bohm. In other words, despite its apparent materiality and enormous size, the universe does not exist in and of itself, but is the stepchild of something far vaster and more ineffable. More than that, it is not even a major production of this vaster something, but is only a passing shadow, a mere hiccup in the greater scheme of things.

This infinite sea of energy is not all that is enfolded in the implicate order. Because the implicate order is the foundation that has given birth to everything in our universe, at the very least it also contains every subatomic particle that has been or will be; every configuration of matter, energy, life, and consciousness that is possible, from quasars to the brain of Shakespeare, from the double helix, to the forces that control the size and shapes of galaxies. And even this is not all it may contain. Bohm concedes that there is no reason to believe the implicate order is the end of things. There may be other undreamed of orders beyond it, infinite stages of further development.

Po · 发表于 2010-6-16 11:13:29

Return to the Dreamtime

...

For example, Bohm's idea that the universe can be viewed as the compound of two basic orders, the implicate and the explicate, can be found in many other traditions. The Tibetan Buddhists call these two aspects the void and nonvoid. The nonvoid is the reality of visible objects. The void, like the implicate order, is the birthplace of all things in the universe, which pour out of it in a "boundless flux". However, only the void is real and all forms in the objective world are illusory, existing merely because of the unceasing flux between the two orders.

In turn, the void is described as "subtle", "indivisible", and "free from distinguishing characteristics. " Because it is seamless totality it cannot be described in words. Properly speaking, even the nonvoid cannot be described in words because it, too, is a totality in which consciousness and matter and all other things are indissoluble and whole. Herein lies a paradox, for despite its illusory nature the nonvoid still contains "an infinitely vast complex of universes." And yet its indivisible aspects are always present. As the Tibet scholar John Blofeld states, "In a universe thus composed, everything interpenetrates, and is interpenetrated by, everything else; as with the void, so with the non-void ---- the part is the whole. ...

Zen Buddhists also recognize the ultimate indivisibility of reality and indeed the main objective of Zen is to learn how to perceive this wholeness. ..."To confuse the indivisible nature of reality with the conceptual pegeonholdes of language is the basic ignorance from which Zen seeks to free us. The ultimate answers to existence are not to be found in intellectual concepts and philosophies, however sophisticated, but rather in a level of direct nonconceptual experience [of reality]."

The Hindus call the implicate level of reality Brahman. Brahman is formless but is the birthplace of all forms in visible reality, which appear out of it and then enfold back into it in endless flux. Like Bohm, who says that the implicate order can just as easily be called spirit, the Hindus sometimes personify this level of reality and say that it is composed of pure consciousness. Thus, consciousness is not only a subtler form of matter, but it is more fundamental than matter; and in the Hindu cosmogony it is matter that has emerged from consciousness, and not the other way around. Or as the Vedas put it, the physical world is brought into being through both the "veiling" and "projecting" powers of consciousness.

Because the material universe is only a second-generation reality, a creation of veiled consciousness, the Hindus say that it is transitory and unreal, or maya. ...

Because everything unfolds out of the irreducible totality of Brahman, the world is also a seamless whole, say the Hindus, and it is again maya that keeps us from realizing there is ultimately no such thing as separateness. "Maya severs the united consciousness so that the object is seen as other than the self and then as split up into the multitudinous objects in the universe," says the Vedic scholar Sir John Woodroffe. "And there is such objectivity as long as [humanity's] consciousness is veiled or contracted. But in the ultimate basis of experience the divergence has gone, for in it lie, in undifferentiated mass, experiencer, experience, and the experienced."

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[书摘] The Holographic Universe (连载中)

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