What Wolfgang Pauli Believed

Pauli was – with Bohr, Planck, Heinsenberg, Dirac et al – a pioneer of quantum mechanics and Nobel Prize winner for Physics for discovery of the exclusion principle. He could equally have won the prize for his discovery of the Neutrino or of PCT Symmetry.

He is less known for his work on the philosophy of knowledge and for his work with Carl Jung on the links between physics and the psyche. They wrote papers together (in some of which Einstein participated) , which were only discovered and published in the 1970’s and also co-authored the book “The Interpretation of Nature and the Psyche”.

In 1955 he gave a lecture at the University of Hamburg, “Science and Western Thought”, which he later described in analysis to Jung and to Niels Bohr. His interest throughout his life was to reconcile the “rational-critical” (Western Science) with the “mystical-irrational” (Eastern thought), to try to create a single framework of the physical and psychical.

“it is precisely by these means, that the scientist can more or less consciously tread a path of inner salvation. Slowly then develop inner images, fantasies or ideas, compensatory to the external situation”.

His belief in complementarity was fundamental; not just in physics but in general. For him and Jung the conscious and unconscious are mirrors of each other, and an understanding built solely out of one or the other is necessarily incomplete. (What Pauli sometimes referred to – witheringly – as “not even wrong”). This extended to his views on wider existence. He had an abiding interest in the views of Kepler and Newton – scientists working out of the alchemy tradition – “as above, so below” whose physical discoveries were incidental (to them) in their pursuit of the truth of God.

Pauli, with many great creative scientists, was a polymath. His scientific credentials are impeccable. His god-father was Ernst Mach and he was mentored by Arnold Sommerfeld. Albert Einstein proposed him for his Nobel Prize. He was a lifelong friend and collaborator of Bohr, Heisenberg and Dirac. All of his inquiring brought him to a concrete sense of the motive force and nature that lies beyond the physical or material world. He had a strong sense of humanity and humour, dealing gently with those of other or non-belief. For instance in response to Paul Dirac (who famously could not tolerate the religions and their politics) he quipped – “Well, I’d say that also our friend Dirac has got a religion and the first commandment of this religion is ‘God does not exist and Paul Dirac is his prophet'”.

Here he is on the nature of knowledge itself:

“the natural laws are of such a kind that every bit of knowledge gained from a measurement must be paid for by the loss of other, complementary items of knowledge.. the process of knowing is connected with the religious experience of transmutation undergone by him who acquires knowledge. This connection can only be comprehended through symbols which both imaginatively express the emotional aspect of the experience and stand in vital relationship to the sum total of contemporary knowledge and the actual process of cognition. Just because in our times the possibility of such symbolism has become an alien idea, it may be considered especially interesting to examine another age to which the concepts of what is now called classical scientific mechanics were foreign but which permits us to prove the existence of a symbol that had, simultaneously, a religious and a scientific function.”

Walter Heisenberg wrote of Pauli’s beliefs (in his book – “Across the Frontiers”)

“Pauli.. points out that even Kepler’s conversion to the Copernican theory, which marks the beginning of modern natural science, was decisively affected by certain primeval images or archetypes. He cites this passage from Kepler’s Mysterium Cosmographicum: “The image of the triune God is in the sphere, namely of the Father in the centre, of the Son in the outer surface and of the Holy Ghost in the uniformity of connection between point and intervening space or surroundings”.

Continuing to:

“Pauli considers, moreover, that Kepler’s symbol illustrates quite generally the attitude from which contemporary science has arisen. “From an inner centre, the mind seems to move outward in a sort of extraversion into the physical world, in which all happenings are assumed to be automatic, so that the spirit serenely encompasses this physical world , as it were, with its Ideas.” Thus the natural science of the modern era involves a Christian elaboration of the “lucid mysticism” of Plato, in which the unitary ground of spirit and matter is sought in the primeval images, and in which understanding has found its place in its various degrees and kinds, even to knowledge of the word of God.”

Einstein and Religion

“Scientists are likely to be atheists.”

This is a new-age myth that materialists attempt to foster. It is not based in truth. Indeed many surveys have shown that a greater proportion of scientists believe in God, personal or otherwise, than do the general population.

I want to work through the writings on the subject of some real scientific heros – Neils Bohr, Max Planck, Erwin Schroedinger, Werner Heisenberg and the man who got me started – with his work with Karl Jung – Wolfgang Pauli.

But, to start. What did Albert Einstein really think? (Apart from “God doesn’t play dice”).

He spoke often about the relation – and complementarity – of religion and science. His view was, of course, often canvassed. He set down his thoughts most extensively in “Ideas and Opinions” (1954) and ” The World As I See It” (1949).

Einstein was most definitely not a materialist, and considered  “true” science and “true” religion to be complementary.

“The interpretation of religion, as here advanced, implies a dependence of science on the religious attitude, a relation which, in our predominantly materialistic age, is only too easily overlooked. While it is true that scientific results are entirely independent from religious or moral considerations, those individuals to who we owe the great creative achievements of science were all of them imbued with the truly religious conviction that this universe of ours is something perfect and susceptible to the rational striving for knowledge”.

He did not adhere to any one religion. In his earlier writing he categorises his view of a kind of “progression” of religious thought from a “religion of fear” through to “moral religions” and finally a “cosmic religious feeling” – which he finds in:

“many of the Psalms of David and in some of the Prophets. Buddhism, as we have learnt from the wonderful writings of Schopenhauer especially, contains a much stronger element of it. The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man’s image”

 

He also admired particularly the writing and thinking of Francis of Assisi and Spinoza, together with the “Jewish-Christian” tradition.

“The highest principles for our aspirations and judgments are given to us in the Jewish-Christian religious tradition. It is a very high goal which, with our weak powers, we can reach only very inadequately, but which gives a sure foundation to our aspirations and valuations”

Einstein did not think of religion and science as being in conflict – except where one sought to make statements related to the sphere of the other. This, applies both ways. He identified that each validly approached a different question.

“the scientific method can teach us nothing else beyond how facts are related to, and conditioned by, each other. The aspiration toward such objective knowledge belongs to the highest of which man is capable, and you will certainly not suspect me of wishing to belittle the achievements and the heroic efforts of man in this sphere. Yet it is equally clear that knowledge of what is does not open the door directly to what should be..Objective knowledge provides us with powerful instruments for the achievement of certain ends, but the ultimate goal itself and the longing to reach it must come from another source.. mere thinking cannot give us a sense of the ultimate and fundamental ends”.

Einstein did not in the end believe in an anthropomorphic God – made in man’s image, but he certainly believed in something beyond the material and knowable.

“A knowledge of the existence of something we cannot penetrate, of the manifestations of the profoundest reason and the most radiant beauty, which are only accessible to our reason in their most elementary forms – it is this knowledge and this emotion that constitute the truly religious attitude; in this sense, and in the alone, I am a deeply religious man”.

We’re good at How.. (what about whence, whither and why?)

Carl Jung gave us spirit as balance to material, the collective unconscious and synchronicity.

Niels Bohr gave us quantum uncertainty – with observation (call that knowledge) crystallising out our reality from the infinity of potential.

Manuel de Landa gave us nonlinear history. Complex systems combining to form new emergeant realities.

Martin Buber gave us spiritual existentialism. I-thou forming a connection between our spirit and other, as opposed to I-It of materialism which is essentially connecting only with ourselves via our projection on to the material world.

Pierre Teilhard de Chardin gave evolution awakening consciousness – from the big bang (physical evolution) formation of atoms (chemical evolution), complexification into life (biological evolution) and now arrival of the noosphere (evolution of ideas).  He believed that the culmination of conscious awakening will be the ultimate connection between us all with shared ideas – the Omega Point.

Wilfred Bion gave ideas existing before the structures to think them.

Albert Einstein gave us the integration of space and time into four dimensional space-time. There have been experiments that show backward causality, with current observation crystallising out past reality from quantum possibility – to make the current observation true.

Whence, Whither and Why?  

Could it not be that God is an emergeant property of the evolving complex system of ideas. The evolution of the material world now supports consciousness that can witness these ideas. If we awoke from Jung’s universal (un)conscious to a shared universal consciousness then we would be at de Chardin’s Omega Point. Consciousness arising from intense connection (the I-thou of Buber’s existentialism). Consciousness, the thinking of pre-existing ideas. Knowledge, witness – observation – which crystalises out reality from the realm of quantum potential. If God were ultimate truth (the word existing beyond time), then end-point of the evolution of ideas and their combination into an emergent property then that observation could perhaps be potent enough to have caused the evolution of the universe to lead to God itself. From our individual standpoint – we would see God as an emergent property of the complex sytems that evolution has thrown up. Cosmology, quantum mechanics and particle physics are discovering the mechanisms through which all this happens. The question – how? is being answered in increasing detail. How?, however, bears no relation to the questions whence?  whither?  or when?

If God, our ultimate shared connection through knowledge, has the power to create itself – perhaps whence? whither? have the same answer or solution.

Of course, that would still leaves the question – why? The answer will not come from the material side of existence, but from the spiritual. de Chardin’s answer is  – love – the primal force, and it’s expression through a physical world. We can experience this, and our most intense connection (I-thou) individually and every day – even though that is still experienced “through a glass darkly”.