Gravity Waves ‘Goodbye’ to Einstein

I was out at the Skeptics Society science talk on Sunday. The speaker was Stephon Alexander, a theoretical astrophysicist at Brown University, who talked about the relationship between string theory and music. Dr. Alexander also plays the tenor sax, and has released his first jazz album. His new book, The Jazz of Physics, describes the relationship between his two passions.

The format was a discussion with Michael Shermer, the head of the Skeptics Society. Michael rounded out the conversation with the “big questions.” Regarding the future of physics, Alexander predicted that we would have a theory that reconciled gravity and quantum mechanics in the next fifty years. As for the ultimate origin of the universe, Alexander observed that the possibility of creating carbon, which is the basis for life on earth, is tightly coupled to the relative strengths of two fundamental forces: the first binds quarks together to form a proton, and the second binds electrons to protons to form hydrogen atoms. Even a 10% change in strengths would prevent the formation of carbon in stars. This is the kind of “fine-tuning” often exclaimed by theists, but Alexander allowed Shermer to lead the conversation into a discussion of the multiverse hypothesis.

As you might imagine, I ended up having to apologize to Dr. Alexander for the question that I raised.

The question was motivated by the history of physics, which has again and again used the equations of oscillating waves to describe complex phenomena. This is the technology of Fourier analysis, and its power lies in fact that waves can be composed to produce very complex patterns. (Just consider the surface of a swimming pool, for example.) But Fourier analysis has its weaknesses, and I am particularly concerned regarding two of them.

The lesser of the weaknesses is that close to the source of a wave, other mathematical methods may give a more concise description of the disturbance. For example, the surface of a beaten drum deforms with Bessel waves. This is also how the air moves in the vicinity of the drum. It is only far from the source that the pressure waves that we hear as sound are described efficiently by Fourier notation. So when applied inappropriately, Fourier analysis may make it difficult to understand the things that create the waves.

The second weakness is that the media in which waves propagate are not smooth – they are actually composed of particles. We have seen this again and again in physics. Sound waves can be described as waves, but until we accept that gases are composed of little atoms there are certain effects that we can’t explain – such as why our voice squeaks after we inhale the helium from a balloon. Considering water waves, Einstein himself was awarded the Nobel prize in part for explaining the motion of small impurities in water with the insight that the water was composed of atoms that bashed the impurities around, causing them to jitter and wander rather than flowing smoothly from place to place. More abstractly, James Clerk Maxwell predicting the existence of electromagnetic waves by combining the equations that describe the generation of electric and magnetic fields. Einstein’s Nobel award also recognized his explanation of the photoelectric effect with the idea that electromagnetic waves were actually composed of particles called photons.

Considering this history, it seems natural to wonder whether the theories that Alexander describes in his book – theories that hold that the cosmos is composed of quantum-mechanical waves – are going to be replaced by theories that posit structures inside those waves. In response to the question, he offered that there had been some ideas proposed of that type, but they hadn’t been developed because they were “unfashionable.”

I had the sense that I rained a little on Dr. Alexander’s parade, which upset me. There were a number of young Hispanic high-school students in attendance, and he made a powerful representation to them that anyone can aspire to be a scientist – the most important steps were to try, to keep your eye out for mentors, and to recognize whether it was truly your passion. That is an important message, and in casting doubt on his picture, I may have undermined the inspiration that he offered.

But I just couldn’t help myself. It was those questions asked by Shermer, to which I believe I have been granted such powerful answers. This I was able to communicate to Stephon when I stopped to have my book signed. During his talk, he enthusiastically related the vision that the universe of waves sings to itself, a vision not dissimilar to his experience of jazz improvisation.

While the specifics are different, the passion is common to us both. I offered to him that, not being an academic, I don’t often have the opportunity to share my ideas, and because I have been led by them into a view of the universe that contains such wholeness and beauty, I tend to become a little bit passionate when conveying them. However, I do intend them as gifts, and hope that they help people to escape fear that has no foundation.

And maybe, just maybe, one of those young people will be inspired by the analogy I offered. We know that the gravitational waves exist – they were recently detected by the LIGO collaboration. And we know what they propagate in: dark energy. It only takes the courage to break from what Alexander called “fashion” to cast down Einstein and offer a new view of the universe – a view that I am fairly certain explains spirituality, and makes evident the existence of God.

And, given Einstein’s views on quantum mechanics, famously stated as “God does not play dice with the universe,” I believe that the great man himself might forgive me the ambition to see him overthrown.

A Question of Loyalty

Chris Matthews had a Sanders campaign grandee on last night, and directly raised the question of the legitimacy of the Democratic Party nominating process. In the response, the outlines of Sanders’s charge against the party were apparent. Phrasing them as questions, we have:

  • Sanders polls better against Trump than does Clinton, so given the fact that Sanders has momentum going into the convention, why doesn’t the party prefer him as their presidential candidate?
  • Sanders polls better among young people. How can the super-delegates ignore that constituency, the future of their party?
  • Sanders polls better among independents, and independents are a growing part of the American electorate. How can the party ignore those voices?

The conclusion drawn starkly by the Sanders grandee was that the preference for Clinton was evidence of old-fogey prejudice.

Matthews was sympathetic, not necessarily to the charge that the party had been unfair to Sanders, but to the goal of making the nominating process more a reflection of the will of the voters. So the question is: do super-delegates represent the will of the voters? On the face of it, the answer is “No!” Sanders has the support of a far smaller percentage of super-delegates than is reflecting in the overall campaign standings.

But to be fair, you have to ask “Which voters?” The voters that were able to show up for a ten-hour caucus, a requirement that biases against the working poor? Superdelegates are not a random collection. They are party “big-wigs” – often candidates elected to state or national office. They were selected by the voters in an actual election. Many have held office over the long term, and so can be considered to have faithfully implemented the will of the voters. Is including the voice of the larger electorate (which includes independents, obviously) through super-delegates truly a form of bias, or a means of including those that cannot participate in a primary?

Sanders also needs to recognize that his success in influencing that national debate was dependent in large part upon the existence of the party. Without it, there would be no persistent voice to counter the irrational and self-serving ranting of the Republican big-money donors. Isn’t it the job of the Democratic Party to represent the will of those that choose the Democratic Party? Sanders, as an independent, sees a vote as a vote. But this is a nominating process for a general election, not the general election itself. If independents really wanted permanent influence in the formation of national policy, they’d form or join a party. Why should they be allowed to come in and pirate the institution nurtured for more than a century with the time, money and passion invested by actual Democrats?

Get a clue, independents: the Democratic Party is the Democratic Party. It represents Democrats.

As a Democrat, my counter to the charge of bias by the Sanders campaign would run like this:

  • If Sanders is so popular among self-proclaimed independents, shouldn’t his campaign motivate more of them to register as Democrats?
  • Why shouldn’t the voice of the working poor be heard in the primary process through the institution of the super-delegate?

And there is a last point, not so fundamentally democratic: our Constitution enshrines a bicameral legislature: a House that represents the will of the people, and a Senate that represents the voice of experience. I see a similar structure in the Democratic nominating process, with the passion of the voters leavened by the seasoned voices of the super delegates. These are people that know how to get things done. They are office-holders that need to be led into the future by the President, and that must support the President if the party’s platform is to have any chance at implementation.

The unanimity of the super delegate support for Clinton indicates that the Democratic Party’s elected office-holders trust Clinton. They have seen her under fire, and admire her tenacity and principle. They have campaigned with her, and trust her commitment to Democratic principles. Clinton has earned their loyalty.

The Sanders campaign, echoing the hippies, characterizes this loyalty as “the Establishment” that must be overthrown by revolution. That is not only uncharitable, but actually, in undermining faith in the Democratic Party, threatens the party’s survival.

As a man that campaigned against the party for more than thirty years, however, you wouldn’t expect Sanders to care.

Imagine a World Without Imagination

Jerry Coyne, author of Why Evolution is True, has joined the cawing voices of academic atheists with the publication of his new book Faith vs. Fact: Why Science and Religion are Incompatible. I haven’t read the book, and don’t see any reason to support the author’s rise to bestseller stardom. The supporting reviews on the book’s brag sheet are enough for me. Sam Harris, Richard Dawkins and Steven Pinker all celebrate the book as another sledgehammer blow against the project that has occupied humanity’s greatest thinkers for millennia: how to get people to work together for the common good.

Is science a catalyst in that regard? I didn’t see that in evidence at the Skeptics Conference last year. In a panel discussion with an advocate for CERN and an advocate for advancement of space exploration, Leonard Krauss responded with “That’s just a stupid idea” to the latter’s appeal for money to clear the space junk that threatens our low-earth-orbit satellites.  Krauss’s statement came without technical analysis – it was a baldly political statement meant to ensure that the community represented by Krauss kept its stranglehold on the money that flows through CERN.

And then we have the double-edged sword of global climate research and toxicology studies. We cannot consider as a statistical anomaly the trifecta among the technical communities that advised the tobacco, fossil fuel and chemicals industries. Drawing upon the science of economics, they invested their resources for the benefit of their shareholders. Each of them, confronted with irrefutable scientific evidence of harm to the public, chose to invest in contrarian science and secrecy to secure their access to profitable markets.

Obviously, the contention that science in of itself disproves faith is supportable only if we discard the long history of spiritual experience. Fundamental physics has no explanation for that history, and as it has become clear that there is no explanation for spirituality in current theory, the position of rejection has hardened because to accept the need to explain spirituality is to cast into doubt the entire body of particle physics.

But the men listed in my introduction are not physicists, they are evolutionary biologists. They have waged a long war against scriptural literalists, and appear eager to crucify religion for the prejudices of its ugliest zealots. That zealotry arose in an era that lacked the evidence of the fossil record, and so had no means for explaining the obscure record of the Bible except to assert the power of the Almighty. With the fossil record, however, the story of Genesis is readily interpreted as the occupation of ecosystems by living things. Even more, the trumpets of Revelation are clearly correlated with the billion-year history of mass extinctions that occurred along the way.

Of course, how could the writers of the Bible have known all that without the benefit of modern paleontology? The program of destruction pursued by Coyne and his cronies would be completely undermined by that consideration.

What they would be left with is to pursue a proof, such as I have outlined here, that love is the most powerful force in the universe. This is the conclusion reached by all the great religious avatars, not-with-standing the hateful rhetoric of the zealots. What is really wrong with attempting to prove that conclusion?

Surely not something more wrong than lacking the imagination to believe that it is possible.

Then What are 1000 Pictures Worth?

Reports of the dimming of the star KIC 8462852 have been debunked, causing SETI to revise its claims to have proven the existence of extra-terrestrial intelligence. The news also caused a crash in Appalachian coal futures, as CO2 sequestration speculators cancelled orders.

One insider, speaking anonymously to avoid being labelled as a “Koch-head,” revealed “when my employers were convinced that no earthly engineering team could dig an ocean through the Rockies, they were hoping that the ETs would do the work in the course of removing the sub-surface CO2 stockpiles they were hoping to establish in New Mexico and Arizona. No ETs, no CO2 sequestration, no last-grasp strip-mining in Appalachia. Oh well, there’s always that land trade for the Panama Canal!”

More seriously: it turns out that the original study of KIC 8462852, drawing upon analysis of old photographic plates, had failed to account for differences in the equipment used to capture the pictures. By comparing the apparent brightness of KIC 8462852 to that of other stars in the plates, it was determined that the the relative brightness had not changed.

Systematic effects (related to the design of the experimental system) were also a large factor in fueling the “cold-fusion” hype that I got involved in debunking back in the ’80s.

In Service to Eve

This was inspired in discussion with Linda Boeckhout.


Interview Purpose

Concerned that contemporary culture is forcing women to interpret their lives in terms of masculine virtues, In Service to Eve is dedicated to celebratory expression of the feminine virtues. You have been chosen because the author finds you to be inspirational.

The interview is free-form, organized as prompts rather than questions with answers. Drawing upon notes and memory, the interviewer will create a portrait in blog post format. Some of the terms used by the subject may be changed to ensure consistency with a philosophical system. To avoid misapprehension, the portrait will be submitted for approval by the subject, and not published unless it is found acceptable.

The ultimate goal of the interview is to empower the subject through an affirmation of their virtue.

Interview Prompts

Describe yourself.

How would you like to inspire others?

Who is your most profound feminine influence?

What frustrates you?

Who is your most profound masculine influence?

What resources do you rely upon in bringing your inspiration to the world?

Getting in Line

More than a decade ago, I proposed the idea that the universe is composed of one-dimensional structures. My motivations for seeking an alternative to the reigning standard model of physics, along with a fifty-year research program, were published as the Generative Orders Research Proposal (follow the New Physics link at the top of this blog). The idea is now making its way into the physics journals. (Did the Universe Begin as a Simple 1-D Line?)

What’s curious is that the Live Science report on the work is headed with a graphic that summarizes the reigning inflationary model of the early universe (still commonly referred to as the “Big Bang” model).

It’s nice to see the basic concepts of Generative Orders gaining traction – it moves us one step closer to a reconciliation of science and spirituality.

Beautiful Words of Surrender

From Hillsong’s I Could Sing of Your Love Forever (I’ve been looping a live version on the car stereo):

Over the mountains and the sea
Your river flows with love for me
And I will open up my heart
And let the Healer set me free
I’m happy to be in the truth
And I will daily lift my hands
For I will always sing
Of when your love came down

When they were young, I taught my sons that the two worst things that we can do to ourselves are to lie and hide from those that love us. When we lie and hide, we cannot be known, and so we cannot receive love. Lying and hiding both arise from shame, which is a wound that we make in ourselves.

Remember that this happened in Eden before the expulsion – Adam and Eve clothed themselves and hid from God when he came. What would have happened if they had stepped forward and asked for restoration?

In opening our hearts to God, we reveal everything about ourselves – we live in truth. The river of love enters and heals us, and then flows out from us to others. So the song concludes:

Oh I feel like dancing
It’s foolishness I know
But when the world has seen the light
They will dance with joy
As we’re dancing now

Ideas, Ideally

I have been trying to reclaim (see 1 and 2) the philosophical tradition of ldealism that in the West was first articulated clearly by Plato. Idealism is one of two threads of discourse that attempt to explain the relationship between ideas and our experience of the world around us. The paradox for Plato was that the real world does not contain perfect representatives – no line is absolutely straight, and no horse manifests all the ideal characteristics of horses (fast and powerful, for example). Convinced that the world originated from a source of absolute good, Plato therefore held that the idea of a perfect line or perfect horse was the original, with the physical examples as imperfect manifestations.

To the scientific thinker, this assertion fails to satisfy because it does not specify a mechanism for the manifestation, and therefore cannot be disproved. The solution proposed by scriptural literalists is that the ideals did exist when the Holy will created the world, and were accessible for our appreciation during the inhabitation of Eden. It was through our selfishness and disobedience that the connection with the divine source was sundered. Not only human nature was corrupted in the Fall, but all of Creation.

Reacting against Plato’s idealism, Aristotle advanced the program of Empiricism. From our observation of the world around us, we intuitively recognize similarity between things. We might choose to call some things “dogs.” There is no ideal dog, but all dogs share certain characteristics. Through the mechanism of the syllogism, we can therefore transmit a great deal of understanding by simply designating the type of something. The most famous syllogism is “All men are mortal. Socrates is a man. Therefore, Socrates is mortal.” In general form, we might write “All A are B. If C is an instance of A, then C is B.”

Aristotle employed this program to a comprehensive classification of the world around him. The power of classification becomes most obvious in the physical sciences, where saying “an electron is massive and charged” allows us to apply mathematical deduction to predict its behavior. But classification is also conditional: Linnaeus, the inventor of the phylogenic scheme for categorization of living creatures, recognized only plants and animals. Modern biochemistry has demanded the addition of three new phyla, with the consequence that things once considered to be “plants” have been reclassified as “fungi,” which recognizes that all along they actually lacked some of the characteristics of “plants.”

Aristotle recognized that all ideas are abstractions, and so that when applied to a specific instance, information is lost. This should be unsettling – it means that the world is populated by exceptions to our ideas. This is consequential: If a member of a tribe asks you to care for his dog, how do you know which among the dogs is his pet ‘Akela’?

Ultimately, the pragmatic successors to Aristotle re-introduced the concept of moral good to deal with this problem. What is important is whether ideas have practical utility. This has both good and bad consequences: Darwin’s theory of natural selection was used to justify ethnic prejudice in Nazi Germany and in certain parts of America. Against that, we have housing codes that ensure that disasters do not displace entire populations, such as occurred after the 1906 earthquake in San Francisco or the great urban fires of the 19th century.

So let us now return to the larger umbrella: I hold that philosophy is the study of the operation of the intellect, which manifests as the capacity to synthesize mental states. Among the sources of mental states, I listed sensation, emotion, thoughts and spirits. Where are ideas in this categorization? They seemed to be related to thoughts, but thoughts can also be random associations without plausible manifestations, such as – Kia Soul advertising not-with-standing – “my hamster is break-dancing.”

As might be expected, the exclusion of ideas from the list of mental states is not an oversight.

I have asserted elsewhere that Idealism reflects an affinity in its adherents for soul-relation. This manifests most powerfully to the mystic as a gift of energy that suffuses moral good with joy. This is the experience that I believe informed Plato’s affiliation of ideas with “The Good.”

Where I depart from Plato is in the belief that all ideas originate from The Good, only to be expressed in corrupt form in the world around us. To me, this is the terrible deficiency of scriptural literalism. It denies us agency in moral progress in the world. In The Soul Comes First, I take this head-on, using paleontology and evolutionary biology to demonstrate that the seven days of creation and the trumpets in Revelation actually correspond to a process of uplift from primitive forms of life towards an intelligent integration that will heal the spiritual wound of selfishness.

The role offered to humanity in this process is to sort through our thoughts to identify those that empower the expression of moral good. This is “the Knowledge of Good and Evil,” and the serpent’s characterization of the Fall in Genesis is a political posture that seeks to delay the perfection of our discernment.

In re-interpreting scripture through the lens of science, I show obvious affinity for Aristotle’s empiricism. Where I depart from his formulation is in the belief that ideas are merely abstractions of experience. Thoughts are those abstractions.

In the model of physics I have offered, I understand the human mind as the interaction of soul with the empirical world through the interface of the brain. In that interaction, our thoughts are temporary modifications of our soul. An idea is a thought reinforced by multiple successful episodes that instills energy that causes the thought to bloom into the world of spirit. An important consequence of this penetration is that the thought becomes accessible to other thinkers. In other words, Plato’s Ideas do not originate from The Good, but rise into the realm of spirit most readily when they serve a moral purpose, increasing the life-time of their subscribers, and therefore gathering ever greater energy through continued application to the survival of living things.

In terms of the framework I have established, with stimulation and combination as the two types of intellectual synthesis: ideas arise from the intellect’s capacity to stimulate thoughts from sensation, and then to combine thought and spirit. Ideas do not originate from The Good, but the strength of an idea is ultimately determined by the degree to which it allows us to improve our moral discernment. When mature discernment is realized in a personality such as Jesus of Nazareth, The Good that seeks to facilitate our healing actually touches the material world, shattering all of our categorizations with consequences unimaginable to the empiricist.

I hope that in this formulation that faith and science recognize the shape of a reconciliation that can organize collaboration that will speed the development of moral discernment, fundamentally changing our relationship with reality, and liberating Life in general from our vicious cycle of angry and ineffectual claims to authority defended by reference to incompatible and ultimately meaningless standards of “truth.”

fascia

Mary Margaret’s installation down at Pomona College was amazing. I arrived a little late for the reception, and wandered around the rooms wondering which contained her work. When I entered the last room and encountered “fascia” as the exhibit title, I immediately thought of the beginner’s class offered at Full Contact Improv late last year. In it, we were taught how to project our intention without forcing its manifestation. The trick is to move the skin until the fascia – the connective fibers that tie our body parts together – reaches its elastic limit and begins to tug on the bone. If you get to that point, your partner isn’t willing to come with you, and alternatives need to be found.

My intuition was confirmed when I found a brief summary of the exhibits. What did surprise me was the complexity of the conception. Mary Margaret uses words like “ontological.” With a clearer understanding of the installation’s evocative goal, I returned to the room for deeper immersion.

As I didn’t take photos, I’ll start with an analogy. It was like walking into a 3-D Picasso executed with the energy of Jackson Pollack (if Pollack had been a woman). The materials appear to be sailcloth tinted and spattered with diluted acrylic. The panels – some forty or fifty of them, principally pale blue or hues of red and yellow – are cut into irregular shapes and sewn together with black thread. The central mass, roughly eight feet in diameter, depicts recognizable body parts in a jumble of cut-outs and overlays. From there the construction spreads pseudopods that fall flat on the floor and arc overhead to form ample tunnels. A large panel on the right, perhaps ten by ten, is evocative of pathology cultures, but cut through by a pale blue channel that descends on the right into a hand. Finally, two chest-sized pods hang in the air, with a third pod blocking the middle of the floor.

The black thread manifests a variety of methods for tying the panels together. Some pieces appear to have been sewn together with a machine, and indeed some panels are pleated subtly with this method. Others are held together with large, irregularly spaced hand stitching. Finally, in some places the panels do not join at all, but are pulled together across holes as large as eight inches across. Here the thread aligns to suggest a direction of tension – though spare strands, yet relaxed, may loop through the taut fibers.

The entire mass is suspended from anchors on the ceiling with transparent nylon thread. The nylon is extravagant in its allocation, the free ends hanging in long spirals that refract and reflect light. In the center of the display a nylon spool is captured in one of the larger weaves of black thread – a hint that we should consider this element as a part of the artist’s expression.

In her pamphlet, Mary Margaret offers this motivation:

Western culture often views connection as something that is made, but I think it is more appropriate to view connection as something that is manifest. I have often found that attempting to accomplish connection actually gets in the way of allowing the connection that already exists to flow through our bodies.

The artist has provided a rich set of interpretative elements to guide our consideration of this theme. The three-dimensional structure involves us physically in interaction with the work. While we were invited to step on it, most tip-toed cautiously through and over. When considered closely, the lyrical style of the rendering caresses the eyes, mostly with warm tones that are cut incongruously by the blue panels. The pods have deep folds, hinting at seeds within. And then we have the thread, its two types and different modes of employ.

I found myself fascinated by the interplay between exterior and interior imagery. If we pay attention to the sensation of our bodies – the sensation that Mary Margaret asks us to consider, when we move our muscles and bones we also move our organs. Sometimes that’s a shifting, but in other cases it can manifest as a delayed settling.

The most profound urge to connection is the procreative urge, represented in the pods but also matter-of-factly in the jumble of limbs, where a man’s pale-blue legs, spread and crossed at the ankles, are capped by a stylized and erect phallus. And the panel by the back wall descends into a rent that spills a brownish-red flow onto the floor.

The looping pseudopods reminded me that no matter how we connect, the connection lingers, stretching across space and time, influencing us in ways that are often difficult to analyze.

And then we have the glistening nylon thread descending from the ceiling. I interpreted this from a religious perspective, but that is merely a layering on the universal experience of spiritual connection.

As I finished my ruminations, Mary Margaret returned to the room, and interrupted her pamphlet folding to thank me for coming and offer a gentle embrace. I didn’t stay for the performance studies – I had already projected my admiration into the room, and didn’t want to interfere with her expression. As described, the performance includes recorded reflections on the struggles her peers have experienced in seeking fulfilling intimacy, as well as her own meditations. (When I asked about this, she said that it was a “little wonky”, but didn’t clarify.) It also includes movement, which she invites others to enter with her. I think that she would have enjoyed it if I had stayed, rolled up my sleeves, and helped her demonstrate how alive we become when we relate through dance. But it may also have blown everybody’s minds. Many of the students appeared overwhelmed to begin with.

I’ve always wondered why Mary Margaret uses so many syllables to announce herself to the world, and for some reason it makes me think of Mary and Martha, the two sisters in Luke. The first sits at Jesus’s feet as he preaches, while the second rushes about complaining that the house preparations have been left to her. Jesus admonishes Martha, pointing out that Mary has chosen the better part. But in considering this display I wonder whether the Lord wouldn’t have done better to suggest that if they integrated their two tendencies, they could do powerful good in helping people to organize and heal their souls.

Which is probably the best insight to offer in concluding my exploration of the work of a brilliant, generous, gentle and courageous spirit as she seeks to birth her purpose into the world.