You Live in a Multiversal Matrix
Quantum Phase: Time, Parallel Realities and the Brain
The ‘Many Worlds’ Theory
The
eminent physicist and co-founder of string theory, Michio Kaku, has actually
said:
“[I]f
you have a radio in your living room… and you have all frequencies in your
living room; BBC, Radio Moscow, ABC, but your radio is tuned to one frequency —
you’re decohered from all the other frequencies. You’re only coherent [wave
phase and amplitude in alignment; either exactly or in whole number ratios]
with one frequency. We now believe that the universe is vibrating and that
there are vibrations of other universes right in this room. There are the
universes of dinosaurs because the comet didn’t hit 65 million years ago; the
wave function of aliens from outer space looking at the rubble of an earth that
already was destroyed — all in your living room, except we have decohered from
them. We’re no longer in tune with them, we don’t vibrate with them…[P]robably
there are other parallel universes in your living room and believe it or not
this is called modern physics…get used to it. This is the modern interpretation
of the quantum theory, that many worlds represents reality.”[i]
Not
long ago, almost anyone who uttered such a sentiment would have been dismissed
by many as “New Age-y,” “flaky,” and so on, but it is no longer feasible to use
such convenient rationalizations with physicists of Kaku’s credibility speaking
as a clairvoyant or mystic might. In fact, identical sentiments have been put
forth by theosophists a century and more ago in describing the astral plane,
which interpenetrates the physical plane without either realm’s inhabitants
being aware of the other, “whose senses are normally capable of responding to
the undulations of their world only.”[ii]
In
1953, Aldous Huxley, having experimented with ingesting hallucinogens such as
mescaline, psilocybin, and LSD, suggested that the function of the brain,
nervous system, and sense organs is primarily eliminative rather than
productive, operating as a “reducing valve” that protects us from being
overwhelmed and confused by a mass of useless and irrelevant knowledge, leaving
only the tiny selection likely to be practically useful.[iii] The eminent
psychiatrist Stanislav Grof, who has researched the effects of LSD on
consciousness extensively, has expressed agreement with this “reducing valve”
way of looking at the brain.[iv] By the time of publication of his book The Holotropic Mind in
1993, Grof had completed some 24,000 altered state sessions with clients and
patients—no small body of evidence to substantiate his view. In 1983, Swiss
scientist Albert Hoffman, who first synthesized LSD (and experimented with it
on himself), expressed the view that LSD, by altering the brain’s chemistry,
tunes it to other wavelengths from its usual one, thus allowing other realities
to enter into one’s awareness.[v]
Intuitives
have long used the terms vibration
and frequency to
describe what they see and feel, but only now is it becoming quite apparent how
prescient their vernacular actually was even before the advent of quantum
physics. This is the dialect of modern physics, not the old physics that
described a “dead,” meaningless world of inert, “solid” matter with only empty
space in between, and that featured merely epiphenomenal consciousness.
Cybernetician David Foster wrote in a letter to Colin Wilson that the universe
is a structure of waves and vibrations, the inner content of which is
“meaning,” with man being a micro-system of the same essential vibratory nature
within the meaningful universal wave system. He went on to add that the mind is
a radio set that can “tune in” to thousands of different vibrations in the
aether.[vi]
Such
“tuning in” yields what we myopically call ESP. Think of it this way: two
people with the same quantum phase have a phase difference of zero, and are
therefore completely real to each other. To be able to shake hands or interact
solidly, we must have the same quantum phase, the same “time-dependent phase
factor,” meaning we share the same moment in time. If our quantum phases are
altered with respect to each other, our interaction will be less tangible.[vii]
One of us may perceive the other as being “ghostly”; the interaction may appear
to be “paranormal” — get the idea?
In
Bearden’s model, the “only difference between any two entities in the various
worlds is a matter of orthogonal rotation,” rotation at right angles to the
original reference frame/reality. One orthorotation away, the first
“hyperspace” in this schema, is the electromagnetic field. Another 90 degree
rotation away is the hyperspace occupied by the de Broglie waves. Following
this, one more rotation away is a purely mental/virtual world in which 3D
objects would be points to us here if seen from our reference frame. According
to Bearden, any hyperspace beyond this is only ever three rotational turns away
from our frame. Physical phenomena in these frames are mental phenomena with
respect to ours — but they are still very real.[viii] This would effectively
make the contents of all parallel worlds aspects of our collective unconscious,
part of our own psyche.
Intriguingly,
Rick Strassman, psychiatrist and researcher into dimethyltryptamine (DMT),
following his research into the effects of DMT on human consciousness and the
anomalous experiences it produced in test subjects, speculated that parallel
universes might be familiar to us, even if the organisms and technologies
therein developed along drastically different lines. He believes that reptilian
and insect-like beings, and unrecognizable shapes imbued with intelligence
should not be unexpected, and nor should highly advanced forms of technology —
all of which were reported by his DMT test subjects.[ix]
Holding
all of the above firmly in mind, we note those bizarre instances — of which
there are documented cases — wherein people have inexplicably found themselves
witnessing or even participating in a scene from a “parallel” reality,
sometimes what they perceive as the “past.”
For
instance, on August 10, 1901, two Oxford professors, Anne Moberly, the
principal of St. Hugh’s College, and Eleanor Jourdain, the vice-principal, were
wandering, lost, through the garden of the Petit Trianon at Versailles when
they were both overcome with sudden feelings of gloom, depression, and unease,
though they said nothing of it to one another at the time. Suddenly the scenery
seemed somehow abnormal, lifeless, and unreal. Two men in “long greyish-green
coats with small three-cornered hats” suddenly appeared and directed the women
to the Petit Trianon. They strolled past an isolated cottage where a woman and
a 12- or 13-year-old girl were standing at the doorway, both wearing white
kerchiefs fastened under their bodices. Jourdain would later write that
“both seemed to pause for an instant, as in a motion picture.”
The
two continued on their way and soon reached a pavilion that stood in the middle
of an enclosure. A sinister-looking man was sitting outside the pavilion, his
face repulsively disfigured by smallpox, wearing a black cloak around his
shoulders and a slouch hat — bizarre dress for the period and the weather. He
turned to look in their direction though seemed almost to stare through them,
not responding to their presence. Still, it was enough to make them feel
extremely uncomfortable and the two professors walked on in silent unease until
they reached a small terraced country house. A lady was sitting in full view on
the lawn with her back to the house, though bizarrely, only one of the pair saw
her despite both being keenly on the lookout for someone to ask for directions.
The
woman, oddly dressed for the period in a summer dress with a long bodice and a
very full but short skirt, held a large sheet of paper or cardboard in her hand
and seemed to be working at a drawing. She had a pale green fichu or kerchief
draped around her shoulders, and a large white hat covered her fair hair. As
Moberly and Jourdain continued on, a young man, again oddly dressed, ran up to
them and urgently offered them directions towards the Petit Trianon which they
eventually located and entered, finding themselves in the midst of a wedding
party wherein the participants were dressed in the garb of 1901, their time.
On
subsequent trips to the Petit Trianon gardens the women found to their
bafflement that a path they had walked down on their initial visit was now
blocked by an old stone wall and had been for some time, evidently. Others no
longer existed at all. Overall, the layout and dimensions of the grounds and
buildings was completely and yet unaccountably different. The kiosk where the
disfigured man sat, for instance, was no longer there.
Home
in England searching through historical records, the women concluded that they
had perhaps been transported into Queen Marie Antoinette’s actual memory of the
day (August 10, 1972) in which the sacking of the Tuileries and the massacre of
the Swiss Guards had taken place — which accounted for the agitated manner of
the people in the garden and general sense of oppressive gloom — and that the
woman seated in the garden was none other than the Queen herself. Moberly later
came across a picture of Antoinette drawn by the artist Wertmüller and was able
to identify her as the same sketching woman she had seen near the Petit Trianon
— even the clothes were the same. The pockmarked and “evil”-looking man by the
pavilion, the records suggested, may have been the Queen’s betrayer, Comte de
Vaudreuil. [x] Moberly and Jourdain’s descriptions of the layout of the gardens
and the outbuildings were unknown by Versailles historians at the time but were
later verified by painstaking search and scrutiny of obscure records of Louis
XVI’s court, including wages he paid to gardeners and carpenters for specific
projects.[xi]
String
theorists and cyberneticians rejoice. Probably the most compelling element of
this particular report is that people from the scene/period approached the two
women and addressed them specifically, demonstrating that they were not merely
invisible bystanders, but very much real and perceptible. Thus, the women had
essentially been transported back in time; they weren’t just witnessing a scene
as outside observers, they were there in the “past.” In a 1957 paper on how the
focus of our awareness creates our reality, Hugh Everett described “simple
moments in time when it becomes possible to jump from one reality to another by
creating a quantum bridge between two already existing possibilities.” One
wonders if he had intended to include such possibilities as this time-warping
one. Everett called these windows of opportunity “choice points.”[xii] He was,
evidently, very much aware of the pluralistic nature of “reality.”
Events
such as Moberly and Jourdain’s are familiar even to government-employed remote
viewers. As we have seen and will see further, in quantum physics the past,
present, and future are not clearly distinguishable from one another and
research is ongoing into the effects the future has on the present (you read
that correctly). In short, past, present, and future — all of them — exist now. In the words of
physicist and string theory exponent Brian Greene, “If you were having a great
time at the stroke of midnight on New Year’s Eve, 1999, you still are.” (We
will return to this comment again soon.)
From
the many-worlds perspective, there is nothing particularly unusual about this
event. The occultist might suggest that the women had essentially stepped into
an Akashic record of the past. So, were these two women of the 20th century actually there in the
1700s? Taking the view of the many-worlds interpretation, in at least one
version, they were (and still are), and perhaps somewhere in that “parallel
reality” there exists a record in some long since departed soul’s tattered old
diary of the two “oddly dressed” women who seemed out of place in the garden of
the Petit Trianon that day as everyone bustled about hastily and on edge. There
is no “separate time period,” simply a larger hyperdimensional reality that
enfolds all time. If we could step into a hyperframe and see all instants
through history frozen in time, we could choose a different one to step into
and experience.
Novikov
applied the “principle of least action” to time travel, and, in what Strieber
refers to as a “brilliant feat of mathematics” showed that the only movements
through time satisfying this principle must be those in which the grandfather
paradox cannot apply: “time travel will never cause a situation in which one of
these paradoxes could take place.”[xiii] If we were to access a particle stream
moving faster than light, we could theoretically time-travel. As Einstein’s
relativity showed, the faster something moves, the slower its subjective time
passes, and if it were to break the light speed threshold, it would then be
traveling backwards in time (time would “reverse”). Author Whitley Strieber
asked in 1997 if the mind could somehow enable time travel.[xiv] Strieber has
had his own Versailles-like experiences, so he already knew the answer. It is
“yes.” Government-backed research has validated this notion, as we will see.
Nobel
laureate Frank Wilczek says, “We are haunted by the awareness that infinitely
many slightly variant copies of ourselves are living out their parallel lives
and that every moment more duplicates spring into existence and take up our
many alternative futures.”[xv] Max Tegmark of MIT has expressed a virtually
identical view.[xvi]
Kaku
mentioned in his description of reality something called decoherence, a theory
stating that though all these infinite parallel universes are possibilities,
our universe’s wave function has decohered from them: it no longer vibrates in
unison/in phase with them. It therefore no longer interacts with them. The
result is that though we might coexist simultaneously with the wave function of
inhabitants of other universes, we are no longer “in tune” with them.[xvii]
Nobel
laureate Steve Weinberg has also used the radio station in the living room
analogy to describe our situation.[xviii] This is a very apt analogy for the
reality we find ourselves in. The decoherence interpretation of quantum
mechanics leads to multiple universes/many worlds and avoids the postulation of
a wave function collapse. For the time being we note that these parallel worlds
postulated by the many-worlds interpretation of quantum mechanics, or
“decohered universes” actually do, in rare circumstances, spill over into this
world, so to speak.
References:
- [i] www.youtube.com/watch?v=rVWWQKU_-G0
- [ii] Leadbeater, A Textbook of Theosophy.
- [iii] Hancock, Supernatural, 102–3.
- [iv] Williams, Nothing Better Than Death, 130.
- [v] Hancock, Supernatural, 103.
- [vi] See Wilson, The Occult, 700–1.
- [vii] Montalk, Astral Physics and Timespace.
See also
- [viii] Bearden, Excalibur, 194–5.
- [ix] Strassman, DMT, 318.
- [x] Moberly & Jourdain, An Adventure.
- [xi] See Waite, The Mystic Sciences, Ch. 1.
- [xii] Braden, Fractal Time, 188.
- [xiii] Strieber, The Secret School, 47.
- [xiv] Ibid., 48.
- [xv] Kaku, Physics of the Impossible, 244.
- [xvi] Jones, 121.
- [xvii] Kaku, Physics of the Impossible, 244.
- [xviii] Ibid., 244–5.
From Wake Up World
@ http://wakeup-world.com/2015/06/09/quantum-phase-time-parallel-realities-and-the-brain/
Quantum Physics Proves That Death Is An Illusion
Is death an illusion?
Most scientists would probably say that the concept of an afterlife is either nonsense, or at the very least unprovable.
Yet one expert claims he has evidence to confirm an existence beyond the grave – and it lies in quantum physics.
Professor Robert Lanza
claims the theory of
biocentrism teaches that death as we know it is an illusion created by our consciousness.‘We think life is just the activity of carbon and an admixture of molecules – we live a while and then rot into the ground,’ said the scientist on his website.
Lanza, from Wake Forest University School of Medicine in North Carolina, continued that as humans we believe in death because ‘we’ve been taught we die’, or more specifically, our consciousness associates life with bodies and we know that bodies die.
His theory of biocentrism, however, explains that death may not be as terminal as we think it is.
LANZA’S THEORY OF BIOCENTRISM AND THE AFTERLIFE
Biocentrism is classed as the Theory of Everything and comes from the Greek for ‘life center’.
It is the belief that life and biology are central to reality and that life creates the universe, not the other way round.
Lanza uses the example of the way we perceive the world around us.
A person sees a blue sky, and is told that the color they are seeing is blue, but the cells in a person’s brain could be changed to make the sky look green or red.
Our consciousness makes sense of the world, and can be altered to change this interpretation.
By looking at the universe from a biocentric’s point of view, this also means space and time don’t behave in the hard and fast ways our consciousness tell us it does.
In summary, space and time are ‘simply tools of our mind.’
Once this theory about space and time being mental constructs is accepted, it means death and the idea of immortality exist in a world without spatial or linear boundaries.
Theoretical physicists believe that there is infinite number of universes with different variations of people, and situations taking place, simultaneously.
Lanza added that everything which can possibly happen is occurring at some point across these multiverses and this means death can’t exist in ‘any real sense’ either.
Lanza, instead, said that when we die our life becomes a ‘perennial flower that returns to bloom in the multiverse.’
‘Bottom line: What you see could not be present without your consciousness,’ explained Lanza. ‘Our consciousness makes sense of the world.’
By looking at the universe from a biocentric’s point of view, this also means space and time don’t behave in the hard and fast ways our consciousness tell us it does. In summary, space and time are ‘simply tools of our mind.’
Similarly, theoretical physicists believe there is infinite number of universes with different variations of people, and situations, taking place simultaneously.
HOW THE DOUBLE-SLIT EXPERIMENT SUPPORTS LANZA’S THEORY
In the experiment, when scientists watch a particle pass through two slits in a barrier, the particle behaves like a bullet and goes through one slit or the other.
Yet if a person doesn’t watch the particle, it acts like a wave.
This means it can go through both slits at the same time. This demonstrates that matter and energy can display characteristics of both waves and particles, and that the behavior of the particle changes based on a person’s perception and consciousness.
Lanza added that everything which can possibly happen is occurring at some point across these multiverses and this means death can’t exist in ‘any real sense’ either.
Lanza, instead, said that when we die our life becomes a ‘perennial flower that returns to bloom in the multiverse.’
He continued: ‘Life is an adventure that transcends our ordinary linear way of thinking. When we die, we do so not in the random billiard-ball-matrix but in the inescapable-life-matrix.’
Lanza cited the famous double-slit experiment to backup his claims.
Lanza’s full theory is explained in his book Biocentrism: How Life and Consciousness are the Keys to Understanding the True Nature of the Universe.
For more information about the multiverse see http://nexusilluminati.blogspot.com/search/label/multiverse
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