
When
considering how to improve modern day society many people gravitate
toward political solutions. Others suggest that we need a sort of
revolution of consciousness in which people move to a more
enlightened state of being. But there is another path that could lead
to social progress that is more practical than either politics or
enlightenment, and this involves a fundamental shift in the Western
worldview away from the materialist dogma that now sits at its core.
In
this report, we explore the nature of philosophical materialism and
how this paradigm dictates the way we perceive reality and our place
within it. We then look at the flaws of this paradigm and how
relinquishing it will expand the horizon of human potential,
transform our perspective on death, reshape the practice of medicine,
alter our views on morality, and make life more meaningful.
A
worldview is the lens through which we interpret reality and our
place within it. It is composed of a set of ideas and beliefs that
dictate how we navigate the challenges of existence and how we relate
to ourselves, other people and the world around us. Our worldview
sets the bounds on what we believe is possible and it provides
answers to fundamental questions such as “What does it mean to be
human?”, “What is the ultimate nature of reality”, “Where did
we come from?” and “What happens when we die?” And as the
philosopher Bernard Kastrup writes:
“One’s
worldview is probably the most important aspect of one’s life.
After all, our worldviews largely determine, given the circumstances
of our lives, whether we are happy or depressed; whether our lives
are rich in meaning or desperately vacuous; and whether there is
reason for hope.” ~ Bernardo Kastrup, Why Materialism is Baloney
One of
the primary elements of the Western worldview is philosophical
materialism. This metaphysical theory holds that reality, at its most
fundamental level, is composed of inert and lifeless particles of
matter. It is from the mechanical interactions of these particles
that every phenomenon in the universe – including life and
consciousness itself – arises. Or as Chris Carter writes in Science
and Psychic Phenomenon:
“Materialism
[is] the idea that everything in the universe can ultimately be
explained in terms of the fundamental particles and the four forces
of physics.” ~ Chris Carter, Science and Psychic Phenomenon
The
vast majority of us implicitly accept the basic tenets of materialism
and the conclusions that follow from them. For example, most people
believe that life and consciousness are by-products of exclusively
biological processes and that when the physical body stops
functioning life ends and our subjective experience stops.
“Many
of us absorb materialist beliefs from the culture without even being
aware of it. . .Materialism suffuses the core of our being by a kind
of involuntary osmosis. Like a virus, it spreads unnoticed until it’s
too late and the infection has already taken a firm hold.” ~
Bernardo Kastrup, Why Materialism is Baloney
While
most of us look at the world through the lens of the materialist
paradigm, materialism is a deeply flawed theory. In fact, while
materialism reached its peak of influence among scientists and
philosophers in the mid-20th century it has since experienced a
precipitous decline. Or as Robert Koons and George Bealer write:
“It
is of course commonly thought that over the course of the last 60 or
so years materialism achieved hegemony in academic philosophy. . . It
is therefore surprising that an examination of the major philosophers
active in this period reveals that a majority, or something
approaching a majority, either reject materialism or had serious and
specific doubts about its ultimate viability.” ~ Robert Koons and
George Bealer, The Waning of Materialism
What
are the flaws that make materialism an untenable account of reality?
Why have more scientists and philosophers rejected the theory in
favor of alternatives? Simply put, materialism cannot account for two
of the most important elements of reality – namely consciousness
and life itself.
The
attempt to account for the emergence of consciousness has proved to
be such a challenge within the materialist paradigm that it is known
as the hard problem of consciousness. Materialists contend that
consciousness is an emergent property, or an epiphenomenon, of brain
activity. Or as Kastrup explains, according to materialists: “There
is supposedly nothing to consciousness but the movements and
interactions of material particles inside a brain, so that
consciousness is material brain processes at work.” This assertion,
however, is merely a hypothesis and a weak one at that, something
Carl Jung recognized nearly a century ago:
“Despite
the materialistic tendency to understand the psyche as a mere
reflection or imprint of physical and chemical processes, there is
not a single proof of this hypothesis.” ~ Carl Jung, The Archetypes
and the Collective Unconscious
The
materialist’s hypothesis that consciousness is an emergent property
of the physical brain violates our understanding of the idea of
emergence in complex systems. For a property to be considered an
emergent possibility of a complex system, it must be deducible from
the properties of the lower-level components of the system. However,
there is nothing about neurons, or any other physical components of
the brain that allow us to deduce the conscious experience that
supposedly emerges from their interactions. Or as Kastrup explains:
“…unless
one is prepared to accept magic, the emergent properties of a complex
system must be deducible from the properties of the lower-level
components of the system. For instance, we can deduce – and even
predict – the shape of sand ripples from the properties of grains
of sand and wind. We can put it all in a computer program and watch
simulated sand ripples form in the computer screen that look exactly
like the real thing. But when it comes to consciousness, nothing
allows us to deduce the properties of subjective experience – the
redness of red, the bitterness of regret, the warmth of fire – from
the mass, momentum, spin, charge, or any other property of subatomic
particles bouncing around in the brain. This is the hard problem of
consciousness.” ~ Bernardo Kastrup, Why Materialism is Baloney
Another
problem with materialism is that it cannot account for the origins of
life. How can certain configurations of inert, lifeless matter give
rise to living and conscious beings? What leads to the shift from
dead matter, to living, breathing and thinking matter? Again,
materialism fails to offer a coherent answer, or as Kastrup writes:
“Nobody
knows today how life could emerge from dead matter. There are dozens
of theories and even more loose avenues of speculation, but no one
has ever managed to re-create life from dead matter – a process
called ‘abiogenesis’ – in a laboratory. Therefore, there is
just no proof that life could ever have arisen from nonlife through
purely mechanistic means. Yet mechanistic abiogenesis is
indispensable for materialism. Without it, materialism would fall
apart, for it would fail to explain that which conceived materialism
in the first place: human life.” ~ Bernardo Kastrup, Brief Peeks
Beyond
Due to
the failures of materialism many philosophers and scientists are
gravitating towards metaphysical theories that hold consciousness as
a primary component of reality. Some philosophers argue that
consciousness, or some form of experience, is inherent in all
physical entities, a position known as pan-psychism or
pan-experientialism. Others suggest that all of reality is a mental
phenomenon, and that what we interpret as matter is a manifestation
of mind. This position is known as idealism.
“We
are in the midst of a sea change. Receding from view is materialism,
whereby physical phenomena are assumed to be primary and
consciousness is regarded as secondary. Approaching our sights is a
complete reversal of perspective. According to this alternative view,
consciousness is primary and the physical is secondary. In other
words, materialism is receding and giving way to ideas about reality
in which consciousness plays a key role.” ~ I. Baruss and J.
Mossbridge, Transcendent Mind: Rethinking the Science of
Consciousness
While
materialism is declining in influence among those who study the
ultimate nature of reality, it remains a core component of the
Western worldview. The metaphysical theories which grant
consciousness a primary role have not yet infiltrated the cultural
zeitgeist. When they do, however, the changes will be radical and
re-orient human life in many important ways.
Firstly,
this paradigmatic shift will change our view of death. The
materialist doctrine has us believe that consciousness is an emergent
property of the physical brain and so when the brain stops working,
our experience ends, and we cease to exist. However, if we believe
that consciousness, or mind, is primary, the possibility of some form
of life after death, or at least a continuation of our subjective
experience, is no longer out of the realm of possibility. Reports of
near-death experiences, which have been studied for decades, offer
anecdotal evidence of some form of conscious experience continuing
after physical death. Or as Kastrup writes:
“If
all reality is in consciousness, then your consciousness is not
generated by your body. Therefore, there is no reason to believe that
your consciousness will end when your body dies. Your body is simply
the outside image of a particular configuration of consciousness that
you experience when you are alive. When you die, that configuration –
or state – of consciousness will change, perhaps dramatically. .
.Now, would we live life differently – perhaps in a less anxious,
more present and grounded manner – if we knew that death isn’t
the end of consciousness? If the fear of death were no longer viable
as an instrument of social control or economic gain, what would be
the practical consequences for our culture, economy and society at
large?” ~ Bernardo Kastrup, Brief Peeks Beyond
A
second change that would accompany the abandonment of materialism
relates to the innate capacities of man. Currently, due to
materialism’s influence, it is assumed that man’s powers are
limited by the laws of Newtonian physics. Action at a distance, which
is called psychokinesis, perception without the use of sense organs,
or what is called clairvoyance, or the direct communication between
minds unaided by the sense organs, which is called telepathy, are
viewed as impossible under the materialist paradigm. But if
materialism is rejected we are not bound by the physical laws that
tell us these phenomena are impossible. Instead, if consciousness is
viewed as primary, these so-called paranormal phenomena can no longer
be dismissed out of hand, and as Kastrup writes:
“If
the a priori basis against parapsychology were to disappear, so that
critical resources and people could be committed to it in scales much
greater than ever before, what could science discover in this field?”
~ Bernardo Kastrup, Brief Peeks Beyond
A
third way the world would change if the materialist dogma was
abandoned involves the field of medicine, which is currently
dominated by the materialist paradigm. Most doctors view the body as
a machine and believe that curing a disease requires interventions
that fix its broken parts – be it through surgery or drugs. Many
doctors are so tied to the materialist paradigm they even consider
mental illnesses, such as depression or anxiety, to arise primarily
from problems with the chemical composition of the brain.
“Today’s
healthcare systems treat us as biological robots because the
materialist metaphysics defines us as such. Consequently, doctors
often behave as mechanics, instead of healers.” ~ Bernardo Kastrup,
Brief Peeks Beyond
If
consciousness is considered fundamental to the nature of reality,
rather than a mere epiphenomenon of the brain, our approach to
healing would dramatically change. It would no longer be logical to
focus exclusively on fixing the physical symptoms of an ailment.
Instead, the psyche, or consciousness, would be recognized as a
primary force in both the cause and cure of disease and healing would
involve changes at the level of the psyche. This idea is already
supported by phenomenon such as the nocebo and placebo effects but
would be taken even more seriously if panpsychism,
pan-experientialism, or idealism entered the cultural zeitgeist. An
abandonment of materialism, in other words, would likely give rise to
a more integrative approach to medicine, or as Kastrup explains:
“Integrative
medicine encompasses a variety of approaches to healthcare focusing
on mind-body interaction. Unlike mainstream materialist medicine,
which treats a patient’s body as a biological mechanism,
integrative medicine seeks to heal the whole being, including – and
often starting from – one’s psychic, emotional functions. It is a
more holistic approach to healing that, because of the metaphysical
bias carried by our culture’s mainstream materialist worldview, has
largely been neglected over the past several decades.” ~ Bernardo
Kastrup, Brief Peeks Beyond
But
perhaps the most profound consequence of transcending materialism
would be a resurgence in meaning and a new moral weight placed upon
the shoulders of man. Under the materialist doctrine, we are merely
transient configurations of matter, and our subjective experience
completely vanishes with the end of our physical life – a belief
that easily leads to nihilism.
If
consciousness is fundamental, the meaning of our life changes. If our
subjective experience can somehow continue beyond our physical death,
then how we live in the here and now may be far more important than
we realize. This possibility adds a cosmic significance to our
existence and can motivate us to live in a more virtuous manner in
the recognition that our actions, thoughts, and behaviors may have
consequences that echo for eternity. This idea is embodied in many of
the great religious traditions – for example in the idea of Karma
in the Eastern religions or in the Abrahamic concept of divine
judgement and the immortality of the soul.
We
will conclude with some words from the Nobel prize winning German
physicist Max Planck. Planck was one of the originators of quantum
mechanics and one of the founders of modern physics. After decades of
studying the ultimate nature of reality and probing deeply into the
properties of matter, he came to the conclusion that spirit, not
matter lies at the foundation of reality.
“As
a physicist, and therefore as a man who has spent his whole life in
the service of the most down-to-earth science, namely the exploration
of matter, no one is going to take me for a starry-eyed dreamer.
After all my exploration of the atom, then, let me tell you this:
there is no matter as such. All matter arises and exists only by
virtue of a force which sets the atomic particles oscillating, and
holds them together in that tiniest of solar systems … we must
suppose, behind this force, a conscious, intelligent spirit. This
spirit is the ultimate origin of matter.” ~ Max Planck, The Nature
of Matter
from
academyofideas.com on March 30, 3026