This short note reflects my curiosity about the concept of awe, exploring it through both scientific inquiry and philosophical contemplation. More importantly, it captures my personal journey into experiencing awe firsthand, particularly during a recent visit to the Cosmic Campground in New Mexico's Gila National Forest. This intriguing exploration of the science and philosophy of awe includes my personal experience of stargazing at the Cosmic Campground, known as the Cosmic Campground International Dark Sky Sanctuary. It is one of the 14 International Dark Sky Association (IDA) certified locations in the world.

Research shows that experiencing awe can have remarkable effects on our minds and bodies. When we encounter awe-inspiring moments, our brains release feel-good chemicals like dopamine, which boosts our sense of pleasure, and oxytocin, which fosters social bonding and reduces stress. Awe can also increase serotonin, helping to regulate our mood, while the release of endorphins enhances our immune system and lowers blood pressure. These powerful responses not only elevate our emotional well-being but also connect us to something larger than ourselves.

Beyond neuro-chemical responses, various studies have examined the effects of awe on consumer preferences, human emotions, and even creativity. Philosophers like Arthur Schopenhauer (1788-1860, Germany) explored the concept of the sublime, linking it to experiences of awe and wonder often found in nature, music, and art. He believed these moments could offer a brief escape from suffering.

Intrigued by this idea, I decided to immerse myself in the experience of awe. Our recent trip to the Cosmic Campground in New Mexico's Gila National Forest—a place renowned for having one of the darkest skies in the world—certainly lived up to its reputation.

Honestly, it felt like stepping inside a planetarium, with stars stretching from wall to wall, horizon to horizon—like an inverted bowl of cosmic wonder. Sure, it was a bit cold, but the enveloping darkness and stillness, combined with the stars twinkling above, created an unforgettable experience.

To top it off, a misty curve of the Milky Way instilled a sense of awe that I suspect will stay with us forever. While we didn’t get around to using the telescope pads at the campground, we noticed several campers quietly soaking in the beauty of the night sky. Who knew that just looking up could be so mesmerizing?

It’s fascinating how experiences of awe—whether from the vastness of the cosmos, the intricacies of music, or the beauty of art—can elevate our well-being and remind us of something greater than ourselves. As Schopenhauer suggested, these moments are not just fleeting; they can offer us profound insights into the nature of existence itself, leaving us with a deeper appreciation for the world around us. Much like these modern thinkers, thousands of years ago, Vedic sages on the banks of the Saraswati River contemplated the same mysteries.

I have been an aspiring student trying to learn various teachings of philosophers from the ancient era, both from the West and the East. I wanted to explore how these ideas could come together in a practical experience. I thought that climbing a mountain might be an adventure that could encompass all of these philosophical teachings.

First, let me make a confession: I was not very thrilled to study the required course on the history of economic thought, which offered a philosophical perspective on the science of economics, during my PhD program at the University of Colorado, Boulder. Now, even top-notch theoretical physicists have begun to embrace philosophical discourse, with some even taking joint appointments in the philosophy department. A well-known string theorist, Sean Carroll’s move from Caltech to the Krieger School of Arts and Sciences at Johns Hopkins as a Homewood Professor of Natural Philosophy, is an example of how philosophy is making a comeback.

It is also worth noting that, in ancient times and up until the recent past, philosophy encompassed all branches of knowledge under the broader umbrella of logic, physics (matter), and ethics, particularly in the Greek tradition of rational thought and inquiry. Thus, given the turmoil around us and the many unsolved problems facing humanity, the resurgence of philosophy seems timely.

In any case and back to the topic at hand: I am looking at how different aspects and phases of climbing a mountain relate to the spiritual and philosophical traditions of Stoicism, Daoism, Buddhism, Zen's Wabi-Sabi, and the ultimate nature of reality as described in Vedic philosophy.

The journey itself, along with how we approach it, offers valuable insights that reflect these traditions.

First, the effort required to complete the climb would be difficult without the mental resilience of a Stoic. This philosophy was espoused 2,000 years ago by philosopher-kings such as the Roman emperor Marcus Aurelius, the slave-turned-teacher Epictetus, and Seneca, Nero’s advisor and a playwright. Stoicism encourages us to stay strong in the face of challenges and teaches that discomfort and adversity are part of growth. Just as a Stoic focuses on what they can control, a mountain climber must learn to manage their thoughts and responses, turning obstacles into opportunities for strength. Ill-prepared climbers face death on the slopes of Mount Everest if they fail to respect and prepare for the hardships that may arise along the path, which they cannot control.

Secondly, the creatures and living beings in the forest on and around the mountains reflect a Buddhist ideal of interconnectedness. This relationship highlights the importance of compassion and mindfulness, allowing us to appreciate the beauty in our surroundings. As we move through the forest and up along the slope, we learn to be present, recognizing that each step impacts the ecosystem, much like our actions affect the world.

The Daoist perspective developed by Laozi in China around 600 BC emphasizes flowing with nature -the Way, highlighting the need for adaptability and harmony. Climbing a mountain requires us to adjust to changing weather, terrain, and our own physical limits. This balance of yielding and asserting ourselves aligns with Daoist ideas, reminding us that acceptance of nature and flowing with it can lead to peace.

Also, the Zen-inspired Wabi-Sabi philosophy, with roots in the ancient tea ceremony—chado, the way of tea, believed to have developed in Japan in the 15th century—encourages us to find beauty in imperfection, the passage of time, and change, as seen in a young flower blooming alongside aging tree branches. Each moment on the mountain, whether we are enjoying the views or feeling tired, reflects the temporary nature of life. This perspective helps us find joy in the journey itself, including enjoying the practice of Shinrin-yoku (forest bathing). The adventure also makes us recognize that our struggles are as significant as the peaks we aim to reach.

Finally, reaching the summit offers a clear view of the horizon and the depths below, evoking the essence of Vedic teachings about the sense of liberation—the 'aha' moment that many sages speak of. The Gayatri Mantra beautifully captures this sentiment: "We meditate on the glory of that Being who has produced this universe; may you enlighten our minds." In this moment of awe, we are reminded of our connection to the universe and the interconnectedness of all life. Standing at the peak allows us to rise above our individual struggles and appreciate the vastness seen from the peak.

The landscape in and around the peak reflects the many possibilities that exist, inviting us to consider our place in the world and encouraging us to rise above day-to-day pettiness. If nothing else, perhaps experiencing a moment of awe, however fleeting, could provide a glimpse of the sense of liberation that many sages spoke of thousands of years ago while sitting along the Saraswati River in the Indus Valley, composing the hymns of the Rig Veda.

So, next time you hit the slopes, be intentional about the goal, the process, and the challenges, as well as the natural beauty and hardship. Carry your backpack with a stoic, resilient mindset; flow with nature; show kindness and be respectful of the ecological surroundings; see beauty everywhere; and then pause to feel the sense of awe rising within you when you reach the peak. Simply put, put the age-old philosophies into practice: pause and smell the flowers.

Preamble

In the exciting world of theoretical physics, the String Theory Wars have sparked intense debates among scientists. Both String Theory and new rival ideas like Loop Quantum Gravity (LQG) have been criticized for lacking experimental evidence, leading to lively discussions. (See links to those fued). Meanwhile, to complicate things further, physicist Sir Roger Penrose is exploring the mysteries of consciousness and its connection to fundamental forces. Frustrated with the failure of the String Theory to explain some of the quantum level anomalies found in nature, people like Penrose have ventured into the realm of consciousness in an effort to explain it away with an equation. Others are resorting to calling it a fundamental force akin to space-time field rather than an emergent phenomenon generated by our brain.

While we wait for their math to be figured out, why not look at the Upanishadic idea of a universal life force, Brahma, as being at the fundamental level. Why not? Join me as we explore these big ideas and what they mean for our understanding of reality.

****

After a recent conversation with a friend in Santa Fe, I found myself reflecting deeply on the traditional concepts of soul and God as discussed in various belief systems, including Hinduism, Christianity, and Islam. Setting aside my agnostic views about these belief systems—especially the notion of an all-knowing, all-powerful deity—and my preference for Buddha’s practical mind-over-soul meditation practice, this reflection led to intriguing thoughts about the intersection of science and spirituality, especially in light of the feud between the competing theories.

In the realm of science, the search for a unified theory that explains consciousness remains a fascinating challenge, not to mention the ever elusive project to include the gravity in the standard model.

Conversations among thinkers like Roger Penrose and David Chalmers highlight the ongoing quest to understand the nature of consciousness and its relationship to the universe. For them and many others, the failure to unify the four fundamental forces is attributed to the incompleteness of the model, which includes the possibility of consciousness as a vital, if not fundamental, component.

However, their approach often confines consciousness to decision-making processes or self-awareness instincts for survival, which I find inadequate when discussing the fundamental nature of reality that scientists struggle to comprehend. This form of consciousness could well be an outcome of the Darwinian evolutionary process as a survival mechanism.

As these issues are explored, I find it worthwhile to turn to alternate explanations articulated by Vedic philosophers almost five thousand years ago.

Specifically, as scientific exploration continues, the ideas of Atman and Brahman from the Upanishads come to mind. Atman can be seen as a shared life force within individuals—not just a soul, but an essence that connects all life. Brahman, on the other hand, represents the universal source that drives everything in the universe. These concepts resonate with scientific inquiry into the fundamental nature of reality, especially among those who find quantum mechanics somewhat incomplete, particularly when dealing with the core of a black hole or trying to explain the observer’s effect on a wave function. So, what is missing? This is where some, including Nobel laureate Roger Penrose, have begun to entertain the idea of consciousness.

This raises important questions: Is there a life force at the very core of existence? Could it be the Brahman described in the Upanishads? While these ideas are compelling, it’s crucial to remain agnostic about their status as final answers. Scientists are still searching for primordial elements beyond strings or supersymmetric particles, and frustration is growing in the scientific community as they seek alternative explanations for the mysteries of life and consciousness.

Some may conclude that we must accept certain aspects of the universe as unknowable mysteries. The notions of Atman and Brahman may offer a framework for thinking about these mysteries, suggesting that something deeper is at play in the universe, giving rise to all emergent phenomena, including life, planets, stars, and even consciousness.

Specifically, as scientists delve into the enigmatic realms of black holes, the origins of the Big Bang, and the emergence of life itself, the concept of a life force may be even more foundational than discussions of consciousness or awareness. Notable scientists like Schrödinger have hinted at these possibilities, suggesting that consciousness might be an inherent part of existence, even positing that electrons possess some form of consciousness or life.

In this light, it is worth pondering whether the all-pervasive Brahman, as described by Upanishadic philosophers, could be a way to conceptualize the ultimate source of reality—though certainly not the only one. This idea transcends cultural boundaries, resonating across various interpretations, whether referred to as Shiva, Christ, Logos (Stoic), Allah, or Yahweh.

As the search for a final equation continues, it’s essential to keep the door open to exploring the understanding of Atman and Brahman alongside ongoing scientific discussions. By weaving together these ancient philosophies with modern scientific inquiry, we may gain a more holistic perspective on the mysteries of existence.

The feud:

Sun is shining in the sky
There ain't a cloud in sight
It's stopped raining everybody's in a play
And don't you know
It's a beautiful new day
Hey, hey
”Mr. Blue Sky" by Electric Light Orchestra (ELO)


As research increasingly shows, immersing ourselves in green spaces is not only a solace for the soul but also a boost to our overall health. Green spaces have been found to reduce pollution levels, especially in cities, lower temperatures, and provide a sanctuary for birds, critters, and wildlife in general. The calming effect of green spaces, particularly from lush trees and bushes, has become a staple for modern urban dwellers. The development of walking trails, parks, and urban forest patches has also become a key topic in public policy debates at local councils.

Beyond the obvious health benefits, I became intrigued by the age-old practice of forest bathing, known as shinrin-yoku. Clearly, the practitioners of this ancient tradition in Japan understood the importance of green spaces and their benefits. As someone always looking to expand my health-enhancing activities, it didn’t take much for me to incorporate this practice into my routine. I soon added a once-a-week nature walk to my health repertoire, every Sunday. Further inspiration came from the Misfit Sangha, a meditation group, and its monthly mindful hike rituals, which include a period of meditative silence following a quiet walk in nature. The science of habit formation was slowly unfolding before my eyes. As a fan of scientific reasoning, it was deeply satisfying to witness these two practices evolve in tandem—habit formation backed by science.

As I gradually internalized the concept of green space as an essential part of nature and its benefits, I was delighted to come across a few papers highlighting the benefits of blue space—whether water bodies or the sky. I was equally pleased to see blue skies recognized as an important part of nature, alongside the more common elements like green spaces, mountains, and water bodies. In fact, the mental health of elderly people in a study done in China seemed to have been enhanced by exposure to street view green and blue spaces. (see links below)

I couldn’t have been happier, as the high desert landscape of New Mexico is immensely blessed with its seemingly boundless blue skies. Now, I see myself always ready to pack up and head out for my ritual, whether to soak in nature on the forested east side of the Sandia foothills or the dry landscape on the west side. I was prepared for either.

Then came the announcement for our Misfit Sangha monthly mindful hike for the month September event in and around the volcano area of the Petroglyph National Monument. The hike through the volcanic mounds promised sweeping vastness of Albuquerque, the Rio Grande River Valley, and the Sandia Mountain range, all under the expansive blue sky, along with some fantastic geological features. I couldn’t have asked for more. I was ready to soak in those blue skies, just like the practice of shinrin-yoku forest bathing.

As luck would have it, I received a message from one of my best friends from back east, letting me know he was on a month-long road trip across the Southwest with his wife and their a long-time couple friends from England. He planned to stop by Albuquerque, meet up, and do some sightseeing. Trained as a medical doctor, my friend had a deep interest in and knowledge of spirituality, particularly as it related to Eastern philosophy and the Vedic tradition. A man of science, he was spiritually exposed and with a firm grasp on eastern tradition and philosophy often a source of Eastern wisdom for a mortal like me.

His wife, a retired schoolteacher, was an esteemed children’s book author, firmly grounded in her own spiritual practice as an avid meditator and yoga teacher. With half a dozen books to her credit, including Y for Yoga, a children’s book, I knew I was dealing with a spiritually grounded power couple. But I also knew with confidence that the mindful hike planned that weekend by the Misfit Sangha would be a great event for the entire team of visitors. The only catch I devised was that I wouldn’t let them know the mindful nature hike would include fellow meditators. They accepted my simple offer of a hike around the volcano that Saturday morning after breakfast via text. The plan was set: I would take them on the hike but would surprise them by meeting up with the mindful hike leader and other sangha members. A total surprise, indeed.

After driving for about 25 minutes toward the west side of the Rio Grande, we arrived at the parking lot of Vulcan Volcano. By the way, Vulcan Volcano, an extinct mound, was named after the Roman god of fire. When the team leader and a few of the Sangha meditators came forward to greet us, it was quite a sight to behold. A bit of surprise followed by exuberance spread across my friends’ faces, and I was relieved that the plan had succeeded. They were completely thrilled to be part of such a special experience.

After a brief instruction from the team leader, we began a silent nature walk around and toward the volcano. The gentle morning breeze and warm sun made the pace feel brisk, especially accompanied by the sound of footsteps and the rustling of sagebrush around us. And yes, the sky above the Rio Grande and the volcanic landscape was a brilliant blue—amazingly soothing. I felt like I was on cloud nine.

What followed was an experience of pure serenity. We gathered and positioned ourselves for a guided silent meditation on a flat mound overlooking the volcanic slope toward the Rio Grande River Valley. As my friend, the book author, would later say, the guide had quite a soothing voice, especially with the cool wind brushing against our faces and bodies. He was one of our meditation teachers in the Sangha.

After the meditation, in the spirit of sharing, one of the team leaders passed around her homemade cookies, which she often does during such mindful hikes. My friends were totally elated, and I saw them in deep conversation with various members. I believe I had succeeded in giving them a unique experience, which they later shared as the highlight of their trip.

Moreover, I hope you will look at the blue sky with intentional mindfulness from now on and consider it part of your health-boosting regimen, on par with Japan's forest bathing practices or sunbathing on the oceanfront.


References:
Blue sky as a protective factor for cardiovascular disease: https://www.frontiersin.org/journals/public-health/articles/10.3389/fpubh.2022.1016853/full

The other blue: Role of sky in the perception of nature: https://www.frontiersin.org/journals/psychology/articles/10.3389/fpsyg.2022.932507/full

Using deep learning to examine street view green and blue spaces and their associations with geriatric depression in Beijing, China: https://www.sciencedirect.com/science/article/pii/S016041201832539X


”Mr. Blue Sky" by Electric Light Orchestra (ELO):

Sun is shining in the sky
There ain't a cloud in sight
It's stopped raining everybody's in a play
And don't you know
It's a beautiful new day
Hey, hey

Running down the avenue
See how the sun shines brightly in the city
On the streets where once was pity
Mister blue sky is living here today
Hey, hey

Mister blue sky please tell us why
You had to hide away for so long (so long)
Where did we go wrong?

Mister blue sky please tell us why
You had to hide away for so long (so long)
Where did we go wrong?

Hey you with the pretty face
Welcome to the human race
A celebration, mister blue sky's up there waiting
And today is the day we've waited for

Mister blue sky please tell us why
You had to hide away for so long (so long)
Where did we go wrong?

Hey there mister blue
We're so pleased to be with you
Look around see what you do
Everybody smiles at you

Hey there mister blue
We're so pleased to be with you
Look around see what you do
Everybody smiles at you

Mister blue, you did it right
But soon comes mister night creeping over
Now his hand is on your shoulder
Never mind I'll remember you this
I'll remember you this
I'll remember you this way

Mister blue sky please tell us why
You had to hide away for so long (so long)
Where did we go wrong?

Hey there Mister blue
We're so pleased to be with you
Look around see what you do
Everybody smiles at you

Ba ba ba ba ba ba ba ba ba
Ba ba ba ba ba ba ba ba ba ba ba

Source: Musixmatch

Preamble: Ever since Carl Sagan and Stephen Hawking introduced the science of cosmology into public discourse with their popular books, such as "Contact" and "The Theory of Everything," people's curiosity about science has grown immensely. We have all become familiar with the quantum weirdness, wave functions, non-locality, and the various remarkable, yet unsettled theories about the origin of the universe. This includes the recent consideration of the role of consciousness in the pursuit of a unified theory. This essay aims to explore the parallels, if any, between these modern scientific debates and the wisdom of the ancient Vedic sages, whose perspectives are often ignored in such discussions. Enjoy the essay, and please provide your feedback.

The Curiosity

Throughout human history, curiosity has been an enduring aspect of our evolutionary trajectory. The presence and dominance of our Homo sapiens species across the planet stand as a testament to that innate curiosity. Civilizations have risen and fallen, ideas have evolved, and cultures and theologies have shifted. Through the progress of science and technology, humanity has made significant advancements in dealing with diseases, hunger, communication, space, and time, sometimes leaving destruction and death on its path. We are far from perfect, but hope and empathy are also an integral aspect of our existence.

Amidst this complex human journey, one question has remained unchanged: the true nature of reality. That is, what lies beyond the boundaries of our daily experiences, perceptions, and the tangible world around us. This question has preoccupied both modern humans and our ancestors.

To the ancient Vedic sages, who lived as far back as 1500 BCE, the essence of the true nature of reality was the omnipresent, all-pervading, and all-knowing eternal Brahman, from which the universe itself arises repeatedly in a dynamical cycle of birth and death, rendering what we perceive around us as an illusion or Maya. In a parallel exploration, Greek philosophers from around 500 BCE, such as Socrates and Plato, proposed that consciousness, which they referred to as the soul, is eternal, not produced by the body, and instead transmigrates from one body to another. Similarly, the Egyptians and Mayans, through their construction of massive pyramids, exhibited curiosity about aspects beyond the realm, namely the afterlife enigma.

Navigating the complex realm of philosophical debates and human curiosity, especially for someone untrained but curious like me, can be challenging due to the numerous commentaries and books that frequently offer conflicting viewpoints.

The Quest

In my quest for clarity, I turned to science with a simple question in mind. I had once asked a physicist friend at my niece's party: If electrons, protons, neutrons, quarks, and gluons are all lifeless matter, how is it possible for them to organize in a way that gives rise to sentient beings like us? To my surprise, instead of brushing off my query, he confessed that even renowned physicists are now pondering the very same question. Naturally, my curiosity led me to explore this further, and this article is the result of that exploration.

After delving in the subject matters, it became evident that, despite its astonishing progress in understanding the vast cosmos and the workings of atoms and particles, science also faces difficulties in providing the ultimate answer to the nature of reality. For certain philosophers, the perplexing "hard problem" goes beyond the tangible matter and energy we encounter in our everyday experiences. To my pleasant surprise, I found scientists beginning to embrace ideas outside the realm of their mathematical models and particle accelerators. Once famously coined by genius Richard Feynman, "Shut up and compute" is no longer the sole approach, as scientists and philosophers are increasingly collaborating to explore these questions together. This collaboration also involves being open to intangible concepts such as consciousness, which is a cornerstone of Eastern philosophical traditions, with the earliest of them being the Vedanta.

My interest is threefold: first, understanding the current state of modern science, particularly quantum physics, in its quest to unravel the nature of reality; second, inquiring as to how ancient seers from the Vedic era perceived their own version of reality through their contemplative practices; and third, exploring the possibility of convergence between the insights of modern scientists and ancient Vedic thinkers, if any, particularly in relation to the fundamental nature of reality.

I must acknowledge that this endeavor is made possible by physicists such as Lawrence Krause, Sean Carroll, Brian Greene, and Brian Keating, among others, who have made valuable contributions by bringing these debates to the public, making science more engaging, understandable, and exciting.

The Birth of Scientific Inquiry

Our modern scientific inquiry methods can be attributed to Galileo Galilei, often referred to as the father of modern science by Einstein. In essence, Galileo's observations of the “heavenly bodies” through his telescopes served to strengthen his belief in Copernicus' theory that Earth and all other planets revolve around the Sun.  Galileo's pivotal role in the advancement of scientific methodology is undeniable. He boldly asserted that the planets are round, challenged the conventional belief in a flat Earth, and asserted that the Earth is not the center of the universe. Despite enduring persecution at the hands of church authorities, Galileo remained unmoved in his scientific pursuits, ultimately laying the foundation for countless others, including luminaries like Newton, Maxwell, Einstein, and many others to follow in his path, including a mortal and curious researcher like me. It's worth noting that the seers from the Vedic era, thousands of years ago, had no objections to the idea of the Earth being round, orbiting the sun, or being a part of the vast universe.

The Quantum Enigma and the Hard Problem

Brilliant scientists like Newton, Einstein, and Schrödinger, deeply involved in their mathematical pursuits to understand the nature of reality, also had a strong interest in the philosophical aspects of the universe. Isaac Newton (January 1643 – 31 March 1727), celebrated as a scientific genius and the inventor of calculus, wasn't hesitant to explore theological questions. He authored various works, including religious commentaries and a literal interpretation of the Bible.

Einstein, renowned as the originator of the theory of general relativity, revolutionized our understanding of space-time dynamics in the universe. He also has been recognized for his significant contributions to the early stage of the field of quantum physics. Einstein's description of light as quanta in his theory of the Photoelectric Effect, for which he won the 1921 Nobel Prize, added to the work of Nobel Laurates Niels Bohr and Max Planck, two of the early leading figures of Quantum Theory. Despite his monumental contributions to the world of physics, Einstein grappled with certain aspects of quantum theory. He famously expressed his skepticism about the uncertainty principle, declaring that 'God does not play dice with the universe.' This sentiment underscores his philosophical reservations about the fundamental nature of the universe and the role of chance within it. Particularly, his concerns were in relation to the wave function formulated by the quantum physicist Erwin Schrödinger in 1926.

This equation has gained wide acceptance as a fundamental descriptor of the nature of reality within the realm of quantum mechanics. In essence, Schrödinger's wave equation serves as a crucial framework for understanding the behavior of particles that constitute everything we perceive in the world. It describes these particles in the form of probability waves and explains how they are influenced and altered by external factors and interactions, famously known as the observer phenomenon. That is, in quantum mechanics, it's suggested that the material objects in our physical reality exist as probability waves until we observe them, at which point they become tangibles to us. This concept, as illustrated by the idea that the moon only becomes a concrete reality when observed, deeply concerned Einstein. He was skeptical of the probabilistic nature of existence and other enigmatic aspects of quantum mechanics, often known as the Copenhagen interpretation.

Adding to the mysteries of the quantum world is the phenomenon known as the entanglement paradox. This paradox revolves around two particles that become entangled, and their properties remain connected even when separated by vast distances, potentially spanning light-years. When one of these entangled particles is observed to be in an 'up-spin' position, the other particle instantaneously assumes a 'down-spin' position, seemingly defying Einstein's limit on the speed of light, and giving the impression that they are aware of each other's existence. Unconvinced and in response, Einstein suggested the existence of hidden variables or unexplained factors linking the two, humorously referring to the phenomenon as 'spookiness at a distance.

It wasn't until 1964 that John Bell, a physicist from Northern Ireland, made a breakthrough. He devised a theoretical test demonstrating that the hidden variables Einstein had in mind do not exist. Fast forward to 2022, with the aid of advanced technology and novel methodologies, entanglement theory was robustly confirmed by Alain Aspect, John Clauser, and Anton Zeilinger, disproving Einstein's earlier conjectures and earning them the Nobel Prizes in 2022.

One of the profound implications of these experiments has been the rejection of the principle of locality, a cornerstone of classical physics. The locality principle states that an object is influenced directly only by its immediate surroundings. This also means that the universe is “real” in that objects remain tangible whether we observe them or not. The entanglement principle firmly rejects this and suggests that reality depends on the act of observation.

Technologically speaking, this discovery has unlocked significant potential for secure quantum computing, computational speed, and storage, offering promising opportunities for future scientific progress in various fields. However, one of the profound implications of these theories and experiments is that the universe doesn't appear as deterministic as Einstein had imagined. Additionally, concepts like wave functions, entanglement, non-locality, and other mysteries of quantum physics raise a fundamental question: Is the universe even real?

The Elusive Search for a Unified Theory

Erwin Schrödinger, despite presenting the world with a profoundly elegant equation that described the essence of reality, wrestled with the implications of his own creation. In his quest for purpose and meaning within the universe he had so eloquently mathematized, he turned to the Eastern tradition of Vedanta and the concept of Brahman.

Others ventured into exploring ways to unify all four forces found in nature—electromagnetic, strong and weak nuclear forces, and gravity. Scientists have successfully integrated the first three forces into what is known as the standard model, which has been able to predict much of what we observe in the physical world, though not everything. The vast amount of empty space filled with dark energy and dark matter, which is the reason behind the ever-accelerating universe, remains unexplained by the standard model. Likewise, attempts to quantize gravity, an extremely weak force, have proven unsuccessful. Furthermore, while quantum mechanics has been highly successful and widely applied in modern technology, it encounters limitations when applied to the depths of black holes or extrapolated to the very beginning of the universe's singularity.

In the quest for a unifying theory, brilliant mathematician like Edward Witten delved into the world of string theory, with the aim of unifying these forces by introducing the concept of eleven dimensions. However, this theory has posed challenges due to its untestable hypotheses. The idea of eleven dimensions, extending beyond the four familiar to us, has increasingly become an unsettled proposition for many scientists. A theory necessitating a collider the size of the Milky Way may seem fantastically unrealistic. However, to the proponents of this theory, its value has not been lost, as it has generated an array of mathematical conjectures and advancements. Still, despite the mathematical elegance of string theory, which has engaged brilliant minds for the last forty years, it has not yet provided any testable hypotheses to further our understanding of the cosmic puzzle or the inner world of particle physics.

Unsettled Theories of the Big Bang and Cosmic Origins

Despite the enormous success of quantum mechanics, it has not been able to explain phenomena near the single, hot, and dense point known as the origin of the universe, commonly referred to as singularity and the Big Bang. Even with technologies like the James Webb Space Telescope, we have only been able to glimpse galaxies that formed about 100 million years after the Big Bang. The microwave background, which carries the heat signature of the universe, fails to map the universe's earliest moments prior to 380,000 years before the Big Bang. These scientific achievements still elude our understanding of the point of creation, or what existed prior to it, for that matter. That is, the questions of how it all began, what existed before the Big Bang, and whether the universe will expand forever remain unanswered in modern cosmology.

Meanwhile, someone of the stature of Sir Roger Penrose has grown increasingly disillusioned with the direction of modern physics. He characterizes string theory as a 'fashion,' quantum mechanics as 'faith,' and cosmic inflation as a 'fantasy.' The inflationary universe theory says that the universe underwent a short and sudden episode of expansion right after the Big Bang. Instead, he advocates for the cyclical universe theory, one without a beginning or end, in contrast to the concept of a universe originating from a single point, as in the case of the Big Bang. Additionally, he openly engages with the concept of consciousness while discussing his ideas.

Roger Penrose calls his model Conformal Cyclic Cosmology (CCC), which operates within the framework of general relativity and envisions the universe as cycling through infinite iterations. The unique aspect of CCC, as he claims, is that it connects the end of one cycle to the Big Bang of the next, effectively creating a continuous, cyclic structure for the universe, without any beginning nor the end.

In addition to a hot and dense point of the Bing Bang theory [Georges Lemaître] and the Penrose’s eternally cyclical CCC model there are other models. Known as Brane cosmology, it encompasses several theories, including string theory, superstring theory, and M-theory, all offering tantalizing evidence for the existence of multiple universes [Edward Witten and others]. The theory of internal inflation further suggests a similar implication with the creation of multiverses, often referred to as pocket universes [Alan Guth and others]. Some estimates place the number of these multiverses at a staggering magnitude of 10^500, raising the possibility that we might inhabit more than one of them. Another model under consideration is the Big Bounce, in which the Big Bang is succeeded by a Big Crunch, forming part of an infinite sequence of events [Abhay Ashtekar, Tomasz Pawlowski and Parampreet Singh].

However, none of them have any irrefutable empirical evidence to give a verdict on how the universe began or how it ends or if there are any other universes.

As an armchair pop-physicist, it all appears rather confusing, unsettled, and disconcerting.

Mainstreaming of Consciousness

In the ongoing pursuit of a unified theory that reconciles the fundamental forces governing our universe, scientists face inherent limitations and unanswered questions. This realization has prompted a shift in focus towards broader philosophical themes, including meaning and purpose, and the concepts of sentient beings and human consciousness —topics that go beyond the realm of modern physics.

Within this evolving discourse, there's a curious exploration of consciousness and its role within the vastness of the universe. This debate, often framed as the 'hard question' by philosopher David Chalmers, delves into whether consciousness emerges alongside the brain as an emergent phenomenon. Some even entertain the notion of consciousness as a foundational element of the space-time fabric, a perspective known as panpsychism. Panpsychism, with its roots in ancient philosophy, suggests that a fundamental mind-like quality exists throughout all of reality. It has seen a resurgence in recent years due to the interest among physicists in consciousness and progress in fields like neuroscience, psychology, and quantum physics.

Whether stemming from the limitations of string theory's testable hypotheses or the challenges of unifying the four fundamental forces, prominent scientists and philosophers are now engaged in the exploration of the possibility of consciousness as an integral part of the nature of reality. Renowned physicists like Max Tegmark, Lee Smolin, and none other than the Nobel Laureate Sir Roger Penrose are all exploring explanations outside the domain of the standard model, and are not shy to discuss a role for consciousness. Some questions that were once confined to the realms of metaphysics and popular culture are now entering mainstream conversations:

What exists? Are there parallel universes?
What was there before the big bang? Is the universe an illusion?
Do we live in a simulation? Can something come from nothing?
Is mathematics invented or discovered? Is mathematics eternal?
What is ultimate reality? Physics of the observer?
Where do laws of nature come from? Why is there anything at all?
Is consciousness fundamental? Does consciousness have purpose?

These explorations signify a significant change in our understanding, or lack thereof, of the universe and the role of consciousness within it. The distinction between what's regarded as "real" and what's seen as "potential or illusion” has grown increasingly unclear, giving rise to spirited debates within the scientific community.

The nature of consciousness has become a highly debated topic in both science and philosophy. Efforts to understand consciousness within the realm of reality, particularly in physics, are ongoing. Scientists from various fields are collaborating to better understand human existence and the universe we inhibit.

As mentioned earlier, my curiosity is centered on exploring the nature of reality from two distinct viewpoints: Western science and Eastern Vedic philosophy. With a scientific mindset, I maintain an agnostic stance while closely observing the ongoing debate. Scientists are gradually embracing the idea of integrating consciousness into their discussions, though a consensus remains elusive. Explanations and discussions span a wide spectrum, ranging from attempts to quantify consciousness using information science to considering it as an evolutionary cognitive phenomenon, or even envisioning the universe as a projection of our brain. There are some who are eagerly waiting for evidence for a multiverse through particle collisions in larger colliders.

The fundamental question I grapple with is this: Is the universe self-aware at the foundational level of space-time, giving rise to sentient beings like us, or did we emerge seemingly out of nowhere as a part of an evolutionary process due to the random arrangements of lifeless particles? As I await answers, I'll conclude by sharing verses from ancient Vedic seers that shed light on their perspectives regarding the nature of reality.

The Brahman: Consciousness According to the Upanishads

At the heart of Vedanta philosophy lies the notion of an ultimate reality known as Brahman—an infinite and formless source of pure consciousness from which the entire universe emerges, including time. Advaita (non-dual) philosophy emphasizes that the individual soul, known as Atman, is not separate from Brahman; they are, in essence, one and the same. Each person's innermost core, their Atman, is intrinsically united with the universal consciousness of Brahman. It's intriguing how science has shown that the elements in our bodies were formed when stars were born through nucleosynthesis, highlighting our physical connection to the universe.

In any case, these four quotes from the Upanishads, among many others, powerfully demonstrate how Brahman is described as the ultimate, self-aware, conscious reality for creation, sustenance, and dissolution.

1. Katha Upanishad (2.2.8): 'That which is awake in us even while we sleep, shaping in dreams the objects of our desire—that indeed is pure, that is Brahman, and that verily is called the Immortal. All the worlds have their being in that, and no one can transcend it. That is the Self.'

2. Taittiriya Upanishad (3.1): 'That from which all these beings are born, having been born by which they live, that into which, having departed, they enter, seek to know that. That is Brahman.'

3. Bṛhadāraṇyaka Upaniṣhad (1.4.10): 'Brahma, the absolute, was alone at the beginning.'

4. Chandogya Upanishad (3.14.1): “All this is Brahman. Everything comes from Brahman, everything goes back to Brahman, and everything is sustained by Brahman.”

To these ancient rishis, the Brahman in these verses is an all-knowing and all-pervading consciousness from which the universes both originate and return. The process of creation itself, however, remains a mystery that has perplexed humanity since time immemorial. Various scientific theories about the beginning of the universe abound, including the Big Bang, cyclical models, inflation, and more. These ambiguities in modern science find a parallel in the ancient Vedic text, the Rig Veda (10.129), which is encapsulated in the following hymn of creation:

“There was neither non-existence nor existence then;
Neither the realm of space, nor the sky which is beyond;
What stirred? Where? In whose protection?
The Supreme Brahman of the world, all pervasive and all knowing
He indeed knows, if not, no one knows”

I will let you ponder on these verses articulated by the ancient Vedic sages so many thousands of years ago, while I offer my final thoughts on the riddle. It seems clear that to these sages, the universe was not static but rather a dynamic system.

The Unsettled Cosmic Riddle

As we saw throughout the discussion above, scientists and philosophers are engaged in vigorous debates about what's fundamental and what's emergent. Their quandaries can be broadly summarized in the following categories.

Physicalism: The material world is fundamental and consciousness emerges out of the processes in the brain.

Panpsychism: The mind is a fundamental feature of the world, existing throughout the universe, and the physical world emerges from it.

Dulasim: Both material world and consciousness are fundamental but distinct.

Those who assert that consciousness is a fundamental aspect base their arguments on qualitative assessments of beauty, emotion, and awe. These phenomena have posed challenges for scientists striving to establish a unified computational framework, particularly for physicists in pursuit of a unified theory of reality. Considering the lack of firmly established empiricism and the ambiguities in the quantum world, one might find the contemplative approach of the Vedic sages and its interpretation to be no less valid than those offered by modern philosophers, at least until further data become available.

The Matrix

As we contemplate the nature of our existence in this universe, one cannot help but wonder if we are living in Brahma's dream (Maya, Simulation) as part of his eternal cycles of creation and destruction. Nor may we ever know if the entire space-time fabric is a giant, self-aware Brahman, giving rise to everything around us repeatedly. In fact in their creation story, the Hindu Trinity of gods - Brahma, Vishnu, and Mahesh (Shiva) - and many demigods themselves emerge with the universe to regulate it, only to be recycled once the eon passes. This means that, nothing, not even the Gods, transcends beyond their version of reality, which is Brahman or supreme consciousness.

This creation story sounds every bit as fantastical as the theories of entanglement, non-locality, or the wave function, except that the latter have been experimentally proven. I eagerly await the insights of our brilliant scientists as they strive to provide answers through their grand unified theory, incorporating the model of quantized consciousness alongside other fundamental forces. Or perhaps they will discover mysterious particles in their high-energy colliders, leading to tantalizing speculations about parallel universes.

Alternatively, scientists might consider accepting Brahman, as described in the Vedas and the Upanishads, as an all-knowing conscious observer beyond the reach of the universe and begin building models based on it. Perhaps they can even accept Brahman as the observer, who, with its open eyes, collapses all the wave functions, creating this universe for us to inhabit until it decides to close its eyes, plunging us into eternal darkness before reopening them to repeat the cycle of the cosmic dance. I wonder if the Brahman is what Einstein had in mind when he spoke of the hidden variable and lamented the incompleteness of quantum physics.

As the cosmic riddle remains unsolved, it's valuable to appreciate how the ancient sages attempted to understand our universe through their unconventional thinking. This sentiment is echoed by Erwin Schrödinger in his quote, 'The task is not so much to see what no one has yet seen; but to think what nobody has yet thought, about that which everybody sees.' The alignment of their ideas with Schrödinger's notion underscores the significance of unique and innovative thinking of the ancient Vedic sages in unraveling the mysteries of the universe.

Beyond these contemplations, it wouldn't be an exaggeration to suggest that physics may need to incorporate elements of 'spirituality' to achieve a more comprehensive understanding of the nature of reality, extending beyond just the mechanical workings of the universe. It’s also worth noting that the Brahman, an all-knowing pure consciousness and fundamental concept in the Upanishads as the source of the nature of reality, doesn't require any theological belief in multi-armed deities, the Heavenly Father, Yahweh, or Allah.

As for me, I remain agnostic, curious, and a staunch admirer of Schrödinger's equation. 

The Equations

This equation describes how the quantum state of a physical system changes over time. The time-dependent Schrödinger Equation is as follows:

iħ ∂ψ/∂t = -ħ²/2μ ∇²ψ + Vψ

Here, ψ represents the wave function, ħ is the reduced Planck constant, t is time, μ is the reduced mass, ∇² is the Laplacian operator, and V is the potential energy. This equation is a cornerstone of quantum mechanics and is used to describe the behavior of particles, such as electrons, in various physical systems.

Om, Shanti, Om!

In 2009, my fascination with Mustang Valley's culture was ignited by a PBS Nova program that featured a team restoring a monastery in the ancient Mustang kingdom. Around the same time, the discovery of the "sky caves of Mustang," brimming with a treasure trove of artifacts including from the pre-Buddhist Bon religion era, further captivated my interest. These caves, adorned with murals depicting Hindu deities like Ganesh and Shiva, hinted at the valley's historical significance as a pilgrimage route for devotees from the Ganges plains journeying to the revered Kailash Mountain and Mansarovar Lake—prominently featured in Hindu scriptures and Puranas. The enigmatic valley might even have been a lost Shangri-La, a notion both intriguing, mysterious, and tantalizing.

The unearthing of a nearly 3500-year-old skeleton within a cave's burial ground and the discovery of turquoise, beads, golden ornaments, and Indus-like artifacts in the valley sparked speculations of a potential silk route connecting the southern plains of the Ganges to the western Indus Valley civilization. Now you guessed it: my curiosity was piqued, and I felt compelled to explore this fascinating region. During a visit to Nepal, my brother and I planned a trip to Mustang with the primary purpose of inspecting the restoration of murals within Buddhist monasteries that had graced the landscape for over six centuries. Our journey included a brief halt at the Muktinath pass on our way back, offering us a glimpse of spiritual significance. Given the time limit, we opted to travel by helicopter, allowing me a breathtaking aerial perspective of the landscape. This bird's-eye view revealed in its breathtaking scope the Kali Gandaki gorge, the Mustang palace, snowy mountain ranges, and valleys reminiscent of the Grand Canyon and Bryce Canyon. The attached photos vividly capture these awe-inspiring vistas from above.

While we intended to explore the newly discovered sky caves located around two hours away, the fierce canyon winds forced us to postpone that venture. Upon returning to Kathmandu, we orchestrated a gathering that brought together individuals from diverse sectors—government officials, spiritual leaders, and scholars. The objective was to deliberate on the potential designation of the Upper Mustang Valley cave area as a world heritage site. I had the opportunity to discuss this idea briefly with Mr. Kul Chandra Gautam (former Deputy Executive Director of UNICEF and Assistant Secretary-General of the United Nations) during a breakfast at Mike's Place. These meetings allowed for a fruitful exchange of ideas and perspectives on the matter. My fascination with the Mustang Valley continued, which led me to organize another trip around 2014 as part of an interdisciplinary research exploration with two of my UNM colleagues (Mark and Joe), funded by the National Science Foundation. I will present a short travelogue separately.

For more photos from the trip, visit my Google Photo album: More Photos